YOGA SAKTHI
(with explanations from Lalitha Sahasranama)
Traditionally yoga is associated with Lord Shiva. So far we have seen only the Sakthi aspect of Lord Shiva. In this chapter we will see how Sakthi combines with Lord Shiva and becomes one with Her Lord, upholding Adi Sankara's Advaidic concepts of Unity.
Ekam eva dviteeyam (There is one without two (brahman) Eko devah sarva bhutaantaraatma (One consciousness in all the hearts ) eka baashaa bhutakaarunya rupa (One shining as form of divine mercy) ekam lakshyam saamarasyam samesham (One aim, to achieve equality among all) Ekam sarvam chittamaananda purnam (One as ALL and as complete and eternal bliss).
Ekam eva dviteeyam (There is one without two (brahman) Eko devah sarva bhutaantaraatma (One consciousness in all the hearts ) eka baashaa bhutakaarunya rupa (One shining as form of divine mercy) ekam lakshyam saamarasyam samesham (One aim, to achieve equality among all) Ekam sarvam chittamaananda purnam (One as ALL and as complete and eternal bliss).
What is up above, so is below. Our body is same as our Cosmos, with all its dimensions and variations. Tamilnadu has seen many Siddha purushas, the enlightened souls, spreading the complex theories to common man in simple folk songs. Let us hear a song from one of the Siddhars:
Meaning:
Having elaborated on the Mantra Swaroopam and the Yantra Swaroopm of Devi, let us now look at another very important aspect, the Tantra Swaroopam. Much has been talked about this aspect as another subtlity of creation, the secrets behind human evolution from an animal base and the chakra centres in the 72,000 nadis of the human body.
Think of yoga, Sage Patanjali immediately springs to our mind. He is called Maharishi, the great saint. As per legends, Maharishi Patanjali was an incarnation of Adisesha (Cosmic serpent of Lord Vishnu). He authored the Yoga Sutras to show the world the path to freedom through control of mind and body.
 |
| SAINT PATANJALI |
I bow with folded hands to the supreme sage Patanjali, who eradicated the impurity of mind with Yogashastra, impurity of speech with Vyakarana Mahabhashya, and impurity of body with Ayurveda literature.
A yogi considers his body as Temple and the very abode of Devi and therefore he always tries to strike a balance between the spirutual and material planes.
“samathavam yog uchyata” – Bhagavat Gita says – ‘in balance lies the true yoga’.
Through yoga, the soul is sharpened and focused on the true knowledge of the Self. The focus shifts from a body-centered external approach to an inner awakening, to understand the subtle forces that acts on our body day-in and day-out.
Swami Vivekananda said:
Call upon the sleeping soul and see how it awakes,
Power will come, glory will come, goodness will come,
Purity will come and everything that is excellent will come,
When this sleeping soul is roused to self-conscious activity”.
There is support from Henry Emerson Fosdick to this theory of disciplining the soul and sharpening our intellects to achieve perfection:
No steam ever drives anything until it is confined,
No Niagara is ever turned into light and power, until it is tunnelled,
No life ever grows great until it is focussed, dedicated
And above all disciplined”.
The yogi prays to God to gain true knowledge of the hidden self from within our body and adopts strict discipline and self-restraint as a means of focusing on the enlightenment.
Veeryamasi veerya mayi dhehi
Bhalamasi bhalam mayi dhehi
Ojoasi ojo mayi dhehi
Manyurasi manyum mayi dhehi
Sahoasi saho mayi dhehi - Sukla Yajur Veda Ch. XIX.9.
Fill me with Power, Valour, Strength, Vitality, Wrath (against wrong) and Fortitude.
In this chapter, we will see how to discipline our body and mind and to evolve a deeper understanding of ourselves.
Adi Sankara comes to our rescue through his composition, Viveka Chudamani, when he explains that a person has three bodies, namely,
‘Sthula sarira’ , the physical body which we can see outwardly,
‘Sukshma Sarira’, the invisible body around our physical body, and
‘’Karana Sarira’, the causal body of the jivatma.
Maya has Sheathed these three bodies with ‘Panchakosas’, the five veils:
Anna maya kosa - the food needs of our body,
Praana maya kosa - the vital living force that runs our body,
Manoun maya kosa - the mental Sheath
Vijnana maya kosa - the intellectual Sheath and
Ananda maya kosa - the blissful Sheath
As per ancient Yogis, Praana, the cosmic energy, envelops our physical body all over, through the Pranamaya kosa.
“Praneswari, Pranathathri” …… Lalitha Sahasranama
This is the ‘aura’ or the luminescence around our body. This pranic energy flows throughout our body uniformly through many invisible channels called ‘Nadis’. These nadis in large numbers form a kind of invisible network which intersect in critical points called ‘body chakras’, the subtle pranic energy centres. These nadis supply cosmic energy to these psychic chakras, on a continuous basis whether we are in waking or in sleeping stage.
Nature has evolved humans as different from all other beings on earth, with superior psychic consciousness and improved cerebrospinal systems. Of late, these ancient theories of yoga find increased acceptance throughout the world and many have started believing in the art or science of yoga and its benefits as a wholistic tratment for good health.
Yoga is derived from the sanskrit root ‘yug’, meaning ‘to unite’, denoting the union of jiva with Ishvara, the microcosm with the macrocosm, the internal with the external force or Shakti. This is achieved by controlling the mind, which otherwise is constantly restless. A deeper understanding of the fuctioning of the mind is therefore a pre-requisite for attaining complete control over the mind.
Yogis had analysed the mind deeply and classified the functioning of the mind into different states, namely, waking (Jagrata), dream (Swapna), deep sleep (Shushupti), Thuriyam, Thuryathitham and Brahmavid. All of us have experienced the first three states of the mind during our daily routines.
Waking state is the one in which we act with full consciousness and are aware of the external world. All our senses are completely active both internally as well as externally.
Dream state is one in which we are neither fully awake nor fully asleep. This is a kind of disturbed sleep which can be returned to waking stage easily through any small stimuli. Our senses are active only internally though not externally, as we still feel our movement around known and unknown objects, which are created by our mind during dreams. Scholar J. Krishnamurthy refers to this state as “Choiceless awareness”, as our mind has no control over what we dream about. But one thing common between waking and dreaming stage is our desire to live. What we could not achieve during our waking state comes out as wish fulfilled during the dreaming state.
Deep sleep on the other hand is one in which the person liberates himself completely from all desires and goes beyond internal and external senses. Here, only breathing continues, with all senses of action becoming inactive and one is totally unaware of our surroundings. This is the period of bliss during which we gain energy from the unknown sources and when we wake up from this stage we feel totally fresh, devoid of tiredness. We are aware of a deep sleep only after waking up and claim that we had a good nap, though we are not aware of it during the period of deep sleep.
“Yathaa loke niraayaasasthitha: sukhyaanandabhug uchyathe.”- Adi Sankara
(During this state of deep sleep, we attain bliss without any effort or work.)
Thuriyam, the fourth state, is a still higher level of conciousness, which we normal humans cannot experience. This is a state where the person is still conscious of what is happening around, though he has crossed the state of dream state into deep sleep. The existence of such a state was disputed by westerners as non-existant, though our yogis have stated to have reached such a state, in which they can still be aware of what is going on around them, though they are in deep sleep mode. This has finally been scientifically proved as existant through experiments on a yogi and has now come to be accepted as existant only for a few followers of yogic life. This state can be reached by a yogi at his will any time, not necessarily only during the natural deep sleep periods. He thus attains total peace, experiences shanti and merges with the Whole.
The final state of bliss is achieved when a yogi reaches still higher levels of consciousness, wherein, though breathing exists, the yogi experiences a near death experience, with his soul separating out of their body. He can re-enter his body and come back to full conciousness at his will.
Mandukya Upanishad deals extensively with the different levels of consciousness experienced during these states and would prove to be a source of knowledge in neuroscience for those interested in dwelving deep to explore the relationship of our consciousness with the Absolute.
The path to enlightenment through Yoga Marg has to be carefully chosen by the aspirants based on their ability to withstand the rigours of the process. Yoga does not necessarily mean that we need to strain every nerve in our body to attain mukthi. Our ancestors have devised various forms of yoga to suit individual capabilities and requirements. It is rather one of disciplining our mind than subjecting our body to physically be flexible.
The process of achieving the goal through meditation techniques is called Raja yoga. This requires total suspension of one’s thinking process through mind control excercises. Many yogis adopt this technique, considered supreme process, and hence called Raja Yoga. But to achieve this one has to first go through several steps to discipline the mind, as discussed in the following pages in detail.
The sanyasins or those who have renounced the family life, normally adopt Gnana yoga, which is the process of gaining knowledge on the Ultimate Truth and therby getting liberated from mundane living through discrimination of the Real and the unreal.
Bhakthi yoga (Yoga of devotion) is another process in which the devotee dedicates himself to the Deity of his choice, involving total surrender. The devotee virtually lives in the company of the Deity, showers intense love and devotion that he is no longer separate from the Deity.
Srimad Baghavadam describes nine kinds of Bhakthi, which leads to Mukthi:
Sravanam or listening to God’s greatness; Keertanam or recital of songs in praise of Lord; Smaranam or silent prayer in our mind; Paadsevnaam or worship of Lord's lotus feet; Archanaam or perfroming mantra worship by offering flowers; Vandanam or showing bodily respect to Lord; Daasyaam or serving the Lord and His devotees; Saakhyam or treat the Lord as one’s close friend and Aatmanivedanam or total surrender of body and mind to the Lord. One can choose any path that is suitable.
Karma Yoga is the one which makes one understand the realities of life, accept one’s natural environment such as relatives as a gift of God and focus mainly on the performance of one’s duties enshrined on them without a murmur. It is easier said than done. People tend to escape from their natural duties in favour of less difficult tasks, without realising the fact that such natural duties are devolved upon them to make them shine better in life. Life has many a lesson to teach us and through karma yoga, one crosses the ocean of life with the absolute belief in the force that be. They will find their life fulfilled and set an example for others to follow. The path of karma is explained in the following video. Please click the link below:
Swami Vivekanada explains Karma yoga thus:
Hatha Yoga is the task of undertaking continuous physical training to achieve specific strengths. It involves the preparatory stage of physical purification of the body. Lord Shiva is said to have propounded this Hatha yoga to His Shakthi. This yoga, together with Raja yoga, is practiced in the form of a set of physical and mental exercises. It is also known as Shada yoga, consisting of six parts. While Raja yoga is a bit easy on postures focusing on meditation and pranayama, Hatha yoga focuses on complex postures with deeper intentions of achieving samaadhi or nirvana.
There are also other forms of yoga such as Mantra, Vasana, Kriya, Para, Laya, Amanaska, Lakshya and Sahaja Yoga.
Kundalini, Nadi & Grandhi
“Kundal” in sanskrit means “coiled up” like a snake. Tantra is centered upon Shakti, the maya force, who manifested as gross matter in our body and mind. After creation of matter by condensation from sound to gross matter, through panchaboothas, ether, air, fire, water and earth, Shakti lies coiled up at the base of the spinal cord, as Kundalini. It is perceived as a powerful snake, resting as Pranic Energy in all beings. It is said to have coiled up 31/2 times.
Siddhar folk songs on Snakes are indirect reference to Kundalini. Hear this song now:
Yogins try to awaken this Shakti, push Her up through the six-invisible spinal nadis and make Her reach the seventh chakra, Sahasrara, in the head, where She unites with Lord Shiva, in Great Cosmic Union. Yogis then experience immense pleasure (Perinbam) and enjoy flow of Nector, Amritam and become immortal. The yogi then safely brings Her back to the bottom of the spine and make Her rest there, only to take Her up again later.
Few more words about Nadis would help at this stage in understanding Yoga better:
The Nadi system and kundalini are basic to the Sri Vidhya cult and are found in several early texts like Sharada Tilaka, Lalitha Sahasranama, Chadogya Upanishad, Sandilya Upanishad, Yogakundalyopanishad, Yogashikopanishad, Sri Jabal Darshana Upanishad, Sat chakra Nirupana, Hatha yoga pratipika, Vama-keswara Tantra, etc.
Chandogya Upanishad is the one which, in its 6th Chapter, gave out the famous statement “Tat Tvam Asi” – “Thou Art That”. The same Upanishad also talks about body chakras mentioning that there are 101 Nadis (Ref: Ashtanga yoga.info)
tadesha shlokah |
shatam cha ika cha hridayasya nadyas tasam murdhanam abhinihsritaika |
taya udhrvam ayann amritatvam eti vishvann anya utkramane bhavanty utkramane bhavanti ||6||
Nadis are not nerves but are invisible channels or imperceptible conduits in our astral body through which prana, the fundamental force of life, flows. There are about 72,000 nadis in our body carrying such psychic currents, carrying subtle power. These subtle powers consist of both Prana Shakti (Lifeline) as well as Mano Shakti (Mind) .
Of these 72000 Nadis, only few are very prominently mentioned in ancient texts, such as Yashashvini Nadi, Hastijiva, Gandhari, Alambusa, Kahu, Saraswati, Varuni, Payasvini, Shura, Visvodhara, Cirtini, Pusha, Shankini, Ida, Pingala and the Shushmana Nadis.
Of these, only three are said to be the primary nadis, the Ida, Pingala and the Shushmana. Each nadi is said to have certain specific function in our body and most of our ancient practices are closely aligned to this theory. For example, piercing of the ear lobe to adorn with earrings activates the Payasvini nadi, which terminates in the right ear.
Ida runs through the left side of our spine (Tamil=idam is left) and controls the brain functions through breath coming in / out of the left nostril, while Pingala is to the right of the spine and controls the brain functions through the breath coming in / out of the right nostril.
Shushmana is the primal Nadi running through the very center of the spinal column right up to the top of the head. All these three Nadis run up the spine and meet at the forehead position, called Ajna Chakra.
The Pingla Nadi is said to be Masculine, more tending towards solar energy, orange-red coloured, of the nature of fire and heat energy and carries the Pranic force through it. Pingala Nadi is likened to River Yamuna, burns like fire and thus purifies our body. Breathing through the right nostril activates this nadi and provides stamina and vigour.
The Ida Nadi is more Feminine, confining to the lunar powers, more of a cooling nature and carries the Manas Shakti or the mental force. Ida Nadi is likened to the maternal River Ganga, the purifier. It controls the mind from the breathing in / out of the left nostril. It is a practice in pranayama to start the breathing through the left nostril, which calms down the mind.
Shushumna is the central canal which runs through the Meru Danda or the Spinal Cord. When properly induced, the Kundalini Shakti wakes up from the bottom of the spine and flows with great force like a lightning through the central Shushumna nadi and produces superior experience to the practitioner, who feels enlightened. It is a very dangerous but a powerful energy (Atma Shakti), which can either liberate you totally or even destroy your mental balance, if mishandled, without proper training through a Guru.
Shushumna is said to consist of three Sheaths, the outer one called Tamasika and two inner Sheaths called Rajasika (Vajrini) and Sattvika (Chitrini), corresponding to the three gunas, Satva, Rajas and Tamas. Within this three Sheaths, there is a core invisible pipeline called Brahma Nadi through which the Kundalini rushes up. Kundalini Shakti thus flows in three layered nadi, lies in three-sided triangle, surrounded by three layers of circles, within the three lined Bhupara as in Sri Chakra. She is Tripura, triple in everything.
Let us see what Satguru of Isha Foundation says on this:
Waking up the Kundalini Sakthi and make Her travel safely upwards is a herculean task, possible only for the pure yogis. Others can perhaps only enjoy a bit of it depending on their mindset. One can feel Her going up, either as an ant creeping slowly, as a frog hopping up, as a snake moving up, a bird flying up or as a monkey jumping up, depending on one’s state of alertness. Again, many may not be able to take the kundalini move up fully till the head chakra and may end up in Her going back to Her place of rest down below.
There are three knots or Grandhis which need to be passed through by the Kundalini in its journey upwards. These are bottle-neck points or obstacles to spiritual growth and needs extra force to pierce through without getting caught and sent back. These are called Brahma Grandhi, Vishnu Grandhi and Rudra Grandhi. Kundalini must untie these knots at each point and move forward to the next higher level of ascendance.
The Brahma Grandhi is situated at the Root Chakra, i.e., Muladhara, and can be overcome only if one releases himself from the bondage of samsara, by controlling all his five senses and by meditating on the Divine Forces. “Brahma grandhi vibedini” says Lalitha Sahasranama (Nama 100)
The Vishnu Grandhi is situated at the Heart position, in the Anahata Chakra. Those who have reached higher levels of realisation excel in “Karuna” or compassion for fellow beings, but find themselves still bonded to all the creations on earth through love and devotion. It is extremely difficult to completely renunciate this love for traditions and untie this knot. “Vishnu grandhi vibedini”- Lalitha Sahasrananam (101).
Yogis and Rishis who have passed this stage successfully would be able to hear the cosmic sound as Mantras. Our Vedas are such sounds passed on to us by our Rishis.
The Rudhra Grandhi is situated in the forehead position in Ajna Chakra. The level of difficulty keeps increasing manifold as one tries to untie the knots from Brahma Grandhi and Vishnu Grandhi to the Rudra Grandhi, which is the last of the knots which, once pierced, the yogi reaches a point of timeless infinity, can see past, present and future and becomes “trikalajna”, the knower of all times. He can not only see things clearly; he will also be able to be present anywhere any time. "Rudhra grandhi vibedini" says L.S.
The Yogi at this stage is put to severe test and must overcome a strong desire to get attracted with attaining this Siddhi. The one who goes further beyond Rudhra Grandhi, without stopping there, succeeds in merging with the Brahman in Sahasrara Position, above the head.
Thus, Brahma Grandhi is related to control of our Physical Body (world of forms and names), Vishnu Grandhi with our Astral body (world of emotions) and Rudhra Grandhi with our Causal Body (world of thoughts).
Shakti guides the disciples to cross each stage safely and takes them up step by step and enable them attain Bliss. What is required of us is pure desire to merge with Her and rest is taken care of by Her.
The Pingla Nadi is said to be Masculine, more tending towards solar energy, orange-red coloured, of the nature of fire and heat energy and carries the Pranic force through it. Pingala Nadi is likened to River Yamuna, burns like fire and thus purifies our body. Breathing through the right nostril activates this nadi and provides stamina and vigour.
The Ida Nadi is more Feminine, confining to the lunar powers, more of a cooling nature and carries the Manas Shakti or the mental force. Ida Nadi is likened to the maternal River Ganga, the purifier. It controls the mind from the breathing in / out of the left nostril. It is a practice in pranayama to start the breathing through the left nostril, which calms down the mind.
Shushumna is the central canal which runs through the Meru Danda or the Spinal Cord. When properly induced, the Kundalini Shakti wakes up from the bottom of the spine and flows with great force like a lightning through the central Shushumna nadi and produces superior experience to the practitioner, who feels enlightened. It is a very dangerous but a powerful energy (Atma Shakti), which can either liberate you totally or even destroy your mental balance, if mishandled, without proper training through a Guru.
Shushumna is said to consist of three Sheaths, the outer one called Tamasika and two inner Sheaths called Rajasika (Vajrini) and Sattvika (Chitrini), corresponding to the three gunas, Satva, Rajas and Tamas. Within this three Sheaths, there is a core invisible pipeline called Brahma Nadi through which the Kundalini rushes up. Kundalini Shakti thus flows in three layered nadi, lies in three-sided triangle, surrounded by three layers of circles, within the three lined Bhupara as in Sri Chakra. She is Tripura, triple in everything.
Let us see what Satguru of Isha Foundation says on this:
Waking up the Kundalini Sakthi and make Her travel safely upwards is a herculean task, possible only for the pure yogis. Others can perhaps only enjoy a bit of it depending on their mindset. One can feel Her going up, either as an ant creeping slowly, as a frog hopping up, as a snake moving up, a bird flying up or as a monkey jumping up, depending on one’s state of alertness. Again, many may not be able to take the kundalini move up fully till the head chakra and may end up in Her going back to Her place of rest down below.
There are three knots or Grandhis which need to be passed through by the Kundalini in its journey upwards. These are bottle-neck points or obstacles to spiritual growth and needs extra force to pierce through without getting caught and sent back. These are called Brahma Grandhi, Vishnu Grandhi and Rudra Grandhi. Kundalini must untie these knots at each point and move forward to the next higher level of ascendance.
The Brahma Grandhi is situated at the Root Chakra, i.e., Muladhara, and can be overcome only if one releases himself from the bondage of samsara, by controlling all his five senses and by meditating on the Divine Forces. “Brahma grandhi vibedini” says Lalitha Sahasranama (Nama 100)
The Vishnu Grandhi is situated at the Heart position, in the Anahata Chakra. Those who have reached higher levels of realisation excel in “Karuna” or compassion for fellow beings, but find themselves still bonded to all the creations on earth through love and devotion. It is extremely difficult to completely renunciate this love for traditions and untie this knot. “Vishnu grandhi vibedini”- Lalitha Sahasrananam (101).
Yogis and Rishis who have passed this stage successfully would be able to hear the cosmic sound as Mantras. Our Vedas are such sounds passed on to us by our Rishis.
The Rudhra Grandhi is situated in the forehead position in Ajna Chakra. The level of difficulty keeps increasing manifold as one tries to untie the knots from Brahma Grandhi and Vishnu Grandhi to the Rudra Grandhi, which is the last of the knots which, once pierced, the yogi reaches a point of timeless infinity, can see past, present and future and becomes “trikalajna”, the knower of all times. He can not only see things clearly; he will also be able to be present anywhere any time. "Rudhra grandhi vibedini" says L.S.
The Yogi at this stage is put to severe test and must overcome a strong desire to get attracted with attaining this Siddhi. The one who goes further beyond Rudhra Grandhi, without stopping there, succeeds in merging with the Brahman in Sahasrara Position, above the head.
Thus, Brahma Grandhi is related to control of our Physical Body (world of forms and names), Vishnu Grandhi with our Astral body (world of emotions) and Rudhra Grandhi with our Causal Body (world of thoughts).
Shakti guides the disciples to cross each stage safely and takes them up step by step and enable them attain Bliss. What is required of us is pure desire to merge with Her and rest is taken care of by Her.
Ashtanga, Bhanda and Mudhra
Awakening the Kundalini is no easy task. A yogi gives utmost importance to this kind of preparation since he is keener on achieving the end than testing the means. He knows it is too dangerous to awaken and let loose the sleeping serpent suddenly, without enabling it to glide smoothly upwards. A clean body and mind provides a perfect environment for this smooth passage. There shall be no hiccups on the way up and one needs to cleanse the body first and then the mind too.
“Aahara suddhou satvasudhi
Satvasuddhou dhuva smruthi
Smrithilabbhe sarvagramdheenam vipramoksha:”
Meaning:
“Through purity of food comes purity of Mind.
Through purity of mind comes a steady memory of Truth
And when one gets this memory, one becomes free from all knots of the heart.”
As per the guidelines given in the tantra Shastra, like Hatha Yoga, one needs to take a ritual bath to rid oneself of all contaminants, by following the “Kshata karmas” or a six-fold process of purification of the Body, as enumerated below:
Throat cleaning – Dhauti
Intestines - Vasti
Nose - Neti
Eyes - Trataka
Abdominal area - Nauti
Breathing - Kapalabhati
Fasting is considered the best practice of cleaning the body at regular intervals. All other methods of physically cleaning the body needs expert supervision of a Guru. By constantly being aware of the type of food that we consume and controlled intake of soft and safe food would ensure a sound body.
In a similar fashion, the mind needs to be cleaned through an eight-fold process, called Ashtanga, which are:
Yama : Complete control
Niyama : Specific set of Rules
Asana : Body Postures
Pranayama : Breath Control
Pratyahara : Withdrawal of senses
Dharana : Practice Focusing
Dyana : Meditation
Samadhi : Deep meditation
Each of these eight, in turn, contain several sub-sections and are to be practiced as a way of life and are not an one-time exercise. Yoga is after all a path leading to salvation and is to be practiced throughout our lives. They are explained below:
“Yama” consists of ten guidelines, namely, (1) non-violence - Ahimsa, (2) truthfulness - Sathya, (3) honesty - Arjava, (4) sexual restraint - Brahmacharya, (5) forbearance or tolerance - Kshama, (6) fortitude or courage to face difficult situations - Dhriti, (7) kindness - Daya, (8) straight-forwardness or non-stealing - Asteya, (9) moderation in diet – mitha ahara and (10) purity of body - Saucha. Constant practice of all these yamas makes one pure in words, deeds and thought. These are indicative of the basic restraints or things we should avoid, like violence, unfaithfulness, dishonesty, fear etc.
“Niyama”, on the other hand, consists of a list of things we should “do” (as compared to the “don’ts” as in yama) also ten in number, namely:
(1) remorse or regret our misdeeds – Hri, (2) contentment or happiness with what we have – santhosha, (3) belief in God – Astikya, (4) Charity – Dhaana, (5) Worship of God – Pujana, (6) Listening to lectures on scriptural writings – Siddhanta Shravana, (7) acquiring knowledge - Mati (8) performing religious sacrifices – “vrata” (9) repetitive prayers – Japa and (10) Austerity – tapas.
Through these yamas and niyamas one should try to control the cruel thought waves arising in one’s mind and aim for attaining the highest goal in life through practice of these mental yoga.
Narayana Bhattathri refers in Sriman Narayneeyam, this Ashtanga Yoga in fourth dhasakam and prays to Lord Krishna to give him good health so that he can practice Ashtanga Yoga and reach the abode of the Lord.
In addition, Bhandas and Mudras are also practiced invoking the divine bliss.
Bhanda literally means “to bind or to lock” and therefore it talks of binding the body with the energy located at pelvic (Mula bhanda) and the waist (Uddhiyana Bhanda) and the neck (Jalandhara Bhanda) regions, which results in the manifold increase in benefits out of other practices such as Asanas and breathing.
Bhandas are combinations of muscle exercises, locking the body in certain positions, which are said to improve the flow of energy, prana, in invisible channels (Nadis) within our body.
Moola Bhanda, Uddhiyana Bhanda and Jalandhara Bhanda are used by yogis to lock the nectar arising from the upward flow of kundalini.
Unlike Bhandas, which allow physical movement of Kundalini, Mudras are more of mental control achieved through meditation. Sambhavi Mudra (focusing on the inner third eye) and Kechari Mudhra (placing the tongue above the soft palate and into the nasal cavity) are used to experience “yoga-nitra” or the deep sleep state, in which the yogi remains for as long as he desires.
Through continuous practice, the yogi achieves a state of a samadhi, stalling all mental activities, thus reaching his goal of complete union with Devi.
SEVEN BODY CHAKRAS
We will now move on to the details of the main body chakras, namely Muladhara, Swathishtanam, Manipuram, Anahatham, Vishuddham, Ajna and the chakra above the head, Sharathalapadman, where Kundalini Shakti, joins with Lord Shiva.
These body chakras are said to contain 12000 nadis each and together, they form the 72,000 nadis in our body for the first six chakras. Veena, the divine musical instrument, also has equivalent six placements called Naga Pasam, Undhi, Adhi Dhaara Shadjam, Dhaara Panchamam, Dhaara Shadjam and Panchamam.
The Llewellyn’s encyclopedia tabulates these chakras as follows:
No
|
Common
Name
|
Sanskrit
Name
|
Location
|
Color
|
Spokes
or Petals
|
Associated
Glands |
1
|
Base
|
Muladhara
|
Base of Spine
|
Red
|
4
|
Ovaries, Testicles
|
2
|
Sacral
|
Svadhisthana
|
Over Spleen
|
Orange
|
6
|
Pancreas
|
3
|
Solar Plexus
|
Manipura
|
Over Navel
|
Yellow
|
10
|
Adrenals
|
4
|
Heart
|
Anahata
|
Over Heart
|
Green
|
12
|
Thymus
|
5
|
Throat
|
Vishuddha
|
Throat
|
Blue
|
16
|
Thyroid
|
6
|
Brow
|
Ajna
|
Brow
|
Indigo
|
96
|
Pituitary
|
7
|
Crown
|
Sahasrara
|
Top of Head
|
Violet
|
960+12
|
Pineal
|
Void & the Brain:
It is amazing to understand how the tattva principle has been a complete unifying theory among the various texts in Hinduism. It is uniformly recognised that initially there was only the ‘space’ and nothing else but the space. Since one cannot perceive nothingness through our senses, it is beyond our comprehension. Energy came out of this nothingness and started to tend towards formation of matter in several steps. This space is the equivalent of our brain, where only electrons move around, which you cannot sense. This space chakra is the sixth chakra in our body, the Ajna Chakra.
Sound & the Throat:
The first one to come out of space was the sound “AUM”. This is represented by the throat chakra, where voice occurs, through which we differentiate ourselves from all other forms of life on earth. While we cannot sense space, we can ‘hear’ the sound.
Air & the Lungs:
Air came out next and acquired the quality of touch sense. We cannot see air but we can sense it through our ears and skin. This is represented by the Heart Chakra, Anahata, which is situated in our Chest region, where lungs pull in air and give us the pranic energy.
Fire & the Belly:
This is followed by fire, which came out of Air and acquired the additional sense of sight through our eyes. This is situated in the next lower chakra, the Manipura, in our stomach region, where the digestive fire is present.
Water & the Navel:
Next in line is water, which was produced out of fire (perhaps it refers to the water molecules produced by reactions at very high temperatures in the sun). Water acquired the additional quality of taste, which we can sense through our tongue. This chakra, Svadhisthana, is situated next in the navel area, where body stores the excreted water in our bowels.
Solids & Kundalini:
Finally, the condensation ends with liquid becoming solid in the form of Earth, which acquired further quality of smell, which we can perceive through our nose. This is the last and final chakra of Muladhara. This is situated at the tip of the spinal cord. This is the place where solid wastes form and get ejected by our intestines. After completing the creation thus, Devi is said to rest here in Muladhara in the form of Kundalini energy.
Nyasa:
The method of worship of body chakra is called ‘nyasam’ and for all the six together it is called ‘shodanyasam’. In the process of Nyasam, the yogi invokes the particular chakra deity in particular spot in his body and offers his worships. In each of these chakras, the yogi offers worship to a set of different aspects associated with the particular chakra, such as Ganeshas, planets, stars, yogini deities, rasi or planetary positions, peetams or seats. There are 51 Ganesha, 9 Planets, 27 Stars, 7 Yogini, 12 Rasi, 51 Peetam and 52 Sanskrit alphabets.
The seven yogini deities control the body functions through skin (tvak), blood (raktha), flesh (mamsam), fat (Methus), bones (asthi), bone marrow (majja) and semen or egg (sukalm).
The names of these yoginis are Dakini, Rakini, Lakini, Kakini, Sakini, Hakini and Yakini. Lalitha Sahasranamam explains in detail the various aspects of these seven yoginis.
Further details can be found in texts like “Varivasya Rahasyam”. The details include the names of the assistants of all the yoginis, their colour, armour, food, no. of faces, number of lotus petals and the alphabets to be meditated upon in each chakra etc. The texts are very elaborate to the seekers.
Before we get into the details of each of these chakras, you will notice that each chakra has a specific colour and surprisingly it follows the VIBGYOR from Sahasrara to Muladhara.
Muladhara (Root) Chakra
(First Body Chakra)
Muladhara is stuated at the bottom of the spinal column in the groin area and is the base of the Tantric points in our body. It houses the sleeping snake, Kundalini, lying in 3 ½ coils around the swayambhu lingam (Shiva). As the name implies, Mula means “root” and Adhara means support.
Each chakra represents one pancha bootha (space, air, fire, water, earth) and in this way, the Muladhara represents the Earth element. After creation of all body matters, Devi settles down at the bottom only to be awakened by an evolved soul at a later stage. Earth element is characterised by “gandha tanmatra” or the smell aspect. Hence meditation on this root chakra is usually done at the tip of the nose.
Each chakra has its own chakra shape or yanthra, its own Bija Mantra and the deity representing the Bija and its accompanied vahana (Vehicle), its own Ruler God, its own presiding Deity, a ruler planet, its own “dhwarapalaka”, or the gate keeper and its own colour. The Yanthra of muladhara is a square contained within a circle and surrounded by four lotus leaves. At the center of the square is an inverted triangle, within which the Shakti lies coiled up.
The Bija Mantra of this root chakra is “Lang” or “Lam”. This sound is said to convert “madhyama”, the subtle sound, into “vaikari”, the audible sound. Apart from this Bija Mantra, there are four other Sanskrit alphabets scripted in each of the four lotus petals, shining in golden blaze, which are Vam, Sham, Shham and Sam.
The Deity associated with this mantra is Lord Indra, the head of the Devas and naturally the vahana associated with this chakra is “Ayravata”, the heavenly white elephant, representing physical strength and stability. Hence, meditation on this chakra brings strength and security to the aspirant.
Lord Ganesha is said to rule this chakra, guarding this place where His Mother rests. He is said to hold a “swastika” in his hand. He is to be prayed at the start of every occasion and hence it is appropriate that he occupies the first chakra position, as its Ruler. He is said to dance over the Kundalini Snake in this chakra.
It may be of interest to note that the geographical map of India contains this mooladhara chakra at the lowest point at Cape Kanyakumari and the Sahasrara chakra at Mount Kailash, where Lord Shiva is said to reside.
Ganapathi Atharva Sheersa is a Sanskrit hymn on Atharva Veda, which says that the Lord Ganapathi always stays in Muladhara Chakra:
“Thwam muladhara sthitho aasi nithyam”
Muthuswami Dheekshidar, in his shodasa Ganapathy Krithis, mentions:
“Sri Muladhara Chakra Vinayaka amoolya vara prathaayaka”
Further he praises Lord Ganapathy (in his krithi, “Vaathapi Ganapathim”), as “Thrikona Madhya Gatham”, He who resides in the triangle.
The presiding deity of this chakra is Lord Brahma himself, who has four heads, representing the four sides of the square in the yantra. This chakra therefore signifies the creation of human form of the “jivatma” and birth of a child.
It is said that most of the children, between the age group of up to 7 years normally have this chakra in full activation. The Chakra is guarded by “Sakini” or “Brahmi”, the wife of Brahma. She is in-charge of the ‘bones’ in our body.
As explained elsewhere, the 5 downward triangles of the Sri Chakra represent Shakti aspects or the five features which any human body inherits from its mother, namely skin, flesh, fat, blood and bones while the four upward triangles represent the Shiva aspect, which are inherited from father, namely, the Bone-marrow, semen, prana or the breath energy and jiva, the soul.
The ruling planet of this chakra is the ever aggressive “Mars” and the warrior Lord Subrahmanya, the Deity of Mars, joins with his brother Ganesha here to protect Their Mother, Devi. The basic instincts of humans, namely, fear of survival and security, predominates this chakra. The chakra is associated with “Aries”, as per astrology.
Lalitha Saharanamam, which is said to contain many tantric slokas hidden into it (Rahasya stotram) describes all the body chakras, just as it also explains all the nine aavaranaas of the Sri Chakra.
“Muladharaika nilaya” – verse 99 – She who rests in Muladhara chakra.
“Mooladrambujarooda Pancha vakthra Sthithi samsthitha
Ankusathi praharana Varadadhi niShevitha
Mudgou danashaktha chittha Sakinyambha swaroopini”
“Muladharambujaruda” – “Ambuja” is the lotus and here it represents the Muladhara in which the Deity is housed.
“Panchavaktrasthi samvitha” – Out of five body aspects of Shakti, She represents the bone, “Asthi”, in Muladhara.
“Ankusadhipraharana” - Having four weapons, Ankusam, lotus, book and Jnanamudhra, all of which represent “Brahmi” or Sarawathi, the wife of Brahma.
“Varadhadi nisevitha” – She is attended in the four petals by four Shaktis, namely, Varada, Sri (Lakshmi), Shanda and Saraswathi.
“Mudhgaudanasakaachitta” - Fond of “Pongal” or white rice mixed with pulses.
“Saakinyambaswaroopini” – She is of the form of Sakini Devi, who guards the Muladhara Chakra.
Soundharya Lahari Slokam 41 also describes Muladhara Chakra:
“Thavadhare moole saha samayaya lasyaparaya
Navathmanam manye navarasa maha thandava natam
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya
Sanadhabyam jagne janaka jananimatha jagathidam”.
“Shiva and Shakti begin their dance or thandava to end the dissolution and start the creation all over again.”
By function of the body, this chakra is situated in the region where the body fluids solidify in the intestines, being the property of the Earth element, involving solidity and smell.
Ganapathy is the Lord of the first body chakra.
Can there be a better place in India than Mumbai to celebrate Ganapathy? Let us dedicate few minutes to look at this massive annual festivity in Mumbai wherein people simplyput their heart and soul into it:
With due pranaams to Moolaadhara Ganapathi, let us now go to understand the next body chakra.
Svadhisthana- Sacral Chakra
(Second Body Chakra)
‘Swa’ means self and ‘Adhisthana’ means the place of residence. Hence “Swadhisthana” means the place where our own Self dwells.
Situated above the Muladhara chakra, at the base of the spine at the level of the coccyx, and pubic bone in the hypogastric plexus, this chakra represents water element, Varuna, the essence of life, just as the first chakra, Muladhara, represents the earth element.
The Llewellyn Encyclopedia describes this chakra as follows:
“The second chakra is in the lower abdomen, centered between the navel and the genitals. It corresponds to the sacral vertebrae and the nerve ganglion called the sacral plexus. This plexus hooks into the sciatic nerve and is a center of motion for the body. It is often called the "seat of life."
The yantra of this chakra is in the form of a circle, enclosing a crescent Moon.
Just as three fourths of this world is occupied by water, three fourths of our body is also filled with water. The Moon affects and controls the emotional waves in our mind, just as it controls the tides in an ocean. This chakra, therefore, when activated, inspires the relationship with family and friends, and is directly connected in a way to the Moon.
The ruling planet for this chakra is the Moon and Mercury. Though the chakra is predominantly water oriented, the six lotus petals surrounding the circle of water, representing important six nerve endings, are of red colour characteristic of Mercuric Oxide.
The Bija letter of this Chakra is ‘Vam’ or ‘Vang’ and repeated proper pronunciation of this letter is said to remove all constraints in the region.
The six petals of the lotus in this chakra also contains six Sanskrit letters written in them, Bam, Bham, Mam, Yam, Ram, Lam.
The ‘Vahana’ of this chakra is ‘Makara’ or the crocodile. While the croc lies in water most of the time, (water being the prime panchbootha of this chakra), it deceives and cheats the pray by hiding in water and not showing itself openly. The persons who are controlled by this chakra behaves likewise and show up false display of emotions and Shed crocodile tears.
The goddess of this chakra is Kakini.
Sri Lalitha Sahasranamam explains this chakra as follows:
“Swadhishtanambujagatha Chathur vakthra manohara
Sulayudha sampanna Peetha varna Adhi garvitha Medho nishta Madhu preetha Bhandinyadhi samanvidha
Dhadyanna shaktha hridhaya Kakini roopa dharini.”
Svathisthanambujagata : She who resides in svathisthana
Chaturvakthra manohara : Having very attractive four faces
Sooladhyayutha sampanna : Holding “soola aayutha”, the Tirdent
Peethaavarnaa : She is of yellow colour in this chakra
Athigarvitha : Very proud of Her beauty
Medhonishtha : She controls ‘medha’, the fat, of our body.
Madhupreetha : She is fond of honey.
Bhandhinyadhisamanvidha : Surrounded by Shaktis starting with ‘Bhandini’
(There are six Shaktis - Bhandini, Bhadrakali, Mahamaya, Yasasvini, Rakha and Lambhosthi).
Dhadhyannaa shaktahrdhya : She is fond of rice mixed with curd.
Kakiniroopadhaarini : She is called ‘Kakini’ in this chakra.
This chakra rules the child between the age group of 7-14 years, when the child learns to become emotional and attains puberty age. At this age, this second chakra becomes activated and the child seeks new found pleasures in life.
Verse 39 of Soundharyalahari describes this chakra as
“Thava swadhishtane huthavahamadhishtaya niratham
Thameede sarvatha janani mahathim tham cha samayam
Yadhaloke lokan dhahathi mahasi krodha kalithe
Dhayardhra ya drushti sishiramupacharam rachayathi”.
She cools down the world (Tripura) burnt by the angry look of Rudra.
By function in our body, this chakra is in the bowel region where liquids in our body accumulate, confirming the ruling of this chakra by the water element. The corresponding Indhriya is the tongue, since water can be tasted.
The presiding Deity of this chakra is Vishnu. He is the preserver of life on earth and he therefore rightly occupies this chakra, being the place of procreation.
Manipura (Solar Plexus) Chakra
Third BodyChakra
This third chakra is situated in the solar plexus in the naval region, above Svadhisthana chakra.
“Manipura” means the place made of Gems.
This is an important chakra from which many nadis emanate from and conduct pranic energy throughout our body. So to say, it occupies a central position, like the Sun, from where energy radiates in all directions.
The chakra is ruled by the Sun and its colour is Golden yellow. It represents the ‘fire’ tatva among the panchaboothams. Just as the Sun burns out the contents to produce energy, this chakra is situated in the digestive region, where the body’s fire burns out the food to produce vital energy. The corresponding indhriya (sense organ) in our body is our eye, which needs the sun light to see things around. Lord of this Chakra is Shiva, the destroyer.
The yantra of this chakra is an inverted triangle housed within a circle, surrounded by ten lotus petals bearing the Sanskrit letters ddma, ddham, nnam, tam, tham, dam, dham, nam, pam, and pham.
The Bija mantra of this chakra is ‘Ram’, which is the Agni Bija, also called the Vahni Bijam. Vahni is ‘Sri Rudhra” or lord Shiva himself. Like Brahma and Vishnu of the Muladhara and Svadhisthana Chakras, the presiding deity of this chakra is Lord Shiva, the destroyer, who like the fire, turns anything to ashes.
The ‘Vahana’ of this chakra is “Mesha”, the Goat, the vehicle of Agni Deva.
Lalitha Sahasranama has the following to say:
“Mani poorabja nilaya Vadana thraya samyudha
Vajradhikayudhopetha Damaryadhibhi ravrutha
Raktha varna Mamsa nishta Gudanna preetha manasa Samastha bhaktha sukhadha Lakinyambha swaroopini.”
Manipurabja nilaya : She who resides in Manipura Chakra
Vadana thraya samyudha : Having three faces
Vajraadhikayudhopetha : Holding Vajra weapon
Dhaamaryadhibhiraavrta : She is surrounded by Shaktis starting with Damari
(The ten Shaktis are Damari, Dhankarini, Naarna, Taamasi, Sthaanvi, Dhaakshayani, Dhaatri, Naari, Paarvathi and Phatkarni)
Rakthavarna : Her complexion is Blood- red.
Maamsanishta: She rules the flesh in our Body
Guddaanna preetha maanasa : She likes food mixed with jaggary.
Samastha bhaktha sukhatha : Blesses all Her devotees with happiness.
Lakinyambha swaroopini: She is called Lakini Devi.
Lakini has the power of Rudhra in this chakra and is of the form of Badhrakali.
Sri Adi Sankara describes Her in Soundharyalahari sloka 40:
“Thatithwantham shakthya thimira paree pandhi sphuranaya
Sphuranna na rathnabharana pareenedwendra dhanusham
Thava syamam megham kamapi manipooraika sharanam
NiSheve varshantham haramihira thaptham thribhuvanam”.
She shines like precious gem stones in Manipuraika Chakram.
Anahata (Heart) Chakra
Fourth Body Chakra
This fourth chakra is situated in the mid-spine in the heart region. It is smoky green in colour and represents “Vayu” or air tattva. Like Air, the controlling sense is “touch” and the gnanendriya is “skin”.
Vayu denotes “Prana Vayu”, whose pranic forces branches off as five forces, Prana, Apana, Samana, Udhna and Vyana and carry the vital pranic energy through the “Pranayama” or the yogic breathing.
This chakra is ruled by the planets Venus and Saturn.
Its yantra consists of six pointed triangles formed by an upward triangle and a downward triangle, which symbolises the union of Shiva and Shakti. The Bija Mantra is “Yam”. The presiding deity is Ishana Rudhra and the Sabdha Brahman, in the form of Bana Lingam, like the “svyambhu Lingam” of the Muladhara chakra. This chakra forms the exact mid-point in the series of chakras above and below.
The yogini Shakti of this chakra is “Rakini”. The animal is the black Antellope or Gazale, which embodies air, in lightness and swiftness.
This chakra name is derived from the Sanskrit word “Anahata” which refers to the “unheard sound”, a sound that is made without any two objects striking, a sound heard only by a yogi. Also called “Omkara Dhvani”, it refers to the subtle pranic vibrations of the heart. The soundless silence of the “Sabdha Brahman”, the inner soul or consciousness, resides here, in the form of a Jyothi, of the size only of a thumb.
This chakra is the gate way to reach peaceful existence and is the point of origin of all the 72,000 nadis in our body.
Hindu texts and ancient scriptures such as Hamsa-Upanishad, Nadabindhu-Upanishad, Darsana-Upanishad, Hatha Yoga Prathipika variously describe this mystic anahat sounds of the celestial realms experienced during various stages of yogic practice.
“In the first stage of yoga, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, etc. In the last stage, the sounds resemble those from tinklets, flute, Veena, bee, etc. These various kinds of sounds are heard as being produced in the body.”- Hatha Yoga Pratipika –verse 84 & 85.
Sri Aurobindo tries to describe this anahat sound in his poem, “Savitri” as a cosmic murmur:
“A murmur multitudinous and lone,
All sounds it was in turn, yet still the same. A hidden call to unforeseen delight.” (Savitri, Book 2, Canto 14, The World-Soul, p 289). Extensive studies have been made about subtle sounds. In his book, Sonic Theology: Hinduism and sacred sound, Guy Beck made an extensive study of the conception of sound from Hindu scriptures.
“The anahata sound, the primal sound of Sabdabrahman [Brahman manifesting as sound], is heard at this center. Meditation on the anahata chakra bestows pure qualities, cosmic love and various psychic powers”. ….Swami Vishnu-devananda, Meditation and Mantras.
Let us get back to Lalitha Sahasranama text to authenticate this Chakra’s contents:
“Anahathabja nilaya Syamabha Vadanadwaya
Dhamshtrojwala Aksha maladhi dhara Rudhira samsthida
Kala rathryadhi Shakthi youga vrudha Sniggdowdhana priya Maha veerendra varadha Rakinyambha swaroopini”
Anahathabja nilaya - She who resides in Anahata Chakra
Shyamabha - She is dark in complexion
Vadana dwaya - She has two faces
Dhamshtrojwala - Shining like a wild boar
Aksha maladhi dhara - She who adorns Aksharamala and others.
Rudhira samsthida- She who presides over Blood in our Body
Kala rathryadhi Shakthi youga vrudha- surrounded by Shaktis starting with Kalaradhri (others are Khaditha, Gayathri, Ghataakarshini, Chanda, Chaaya, Jayaa, Jaukarini, Gnanarupa, Jankahastha, Thaukarini).
Sniggdowdhana priya - She who likes rice mixed with ghee
Maha veerendra varadha - She who granted boons to Indra
Rakinyambha swaroopini - She is in the form of Rakini Devi.
Soundharya Lahari also has its say on this chakra, in its verse 38:
“Samunmilat samvit kamala makarandaika rasikam
bhaje hamsadvandvam kim api mahatam manasa caram
yad alapad astadasa gunita vidya parinatir
yad adatte dosad gunam akhilam adbhyah paya iva.”
Shiva and Shakti, in the form of swans, are said to swim in the “Manasa” lake in this chakra.
Visuddhi (Throat) Chakra
Fifth Body Chakra
Visuddhi refers to purity and indicates this chakra can purify our souls. The elements from the lower chakras, namely, earth, water, fire and air get refined to their pure form and dissolve themselves into Aakasha.
This chakra is situated in the throat region (speech) and therefore is considered as the seat of goddess Saraswathi, the “Bharati-sthana”. This chakra is ruled by the element “Aakash” or ether, from which sound emanates. The corresponding sense organ are the ‘ears’. The ruling deity is Sadashiva.
The yantra of this chakra contains a void space, indicative of empty Aakash, with a crescent moon, which represents the nada, the cosmic sound. The chakra is surrounded by 16 lotus petals containing the 16 vowels of the sanskrit alphabet, which symbolize the speech aspect.
The Bija sound of this chakra is “Ham”. The person, in whom this chakra is active, possesses a very powerful voice, which penetrates deep into the listener’s heart.
“visuddhau te suddha sphatika visadam vyoma janakam
shivam seve devim api shiva samana vyavasitam
yayoh kantya yantyas sai kirana sarupya saraner
vidhutantar dhyanta vilasati cakoriva jagati” - Soundharya Lahari, Soka 37.
Meaning:
“Devi in this Chakra becomes equal to Shiva, who is pure and who creates everything from nothing (void or space or ether). Their brilliance shines like the moon light that produces the Amrith (Nectar) enjoyed by sages, just as the Partridge Bird enjoys the moon light.”
Devi attains an equal status with Sadashiva in this chakra, implying that Sadashiva and Gouri stay here in this chakra in “Ardhanareeswara” (Man and woman) form.
Lalitha Sahasranama goes as follows, while detailing this chakra:
“Vishudhichakra Nilaya Aarakthavarna Trilochana
Khadwangadhi prakarana Vadanaika samavidha
Payasanna priya Twakstha Pasu loka Bhayamkari
Amruthathi maha Shakti samvrutha Dakineeswari”.
Vishudhichakra Nilaya – She who resides in Visuddhi chakra
Aaraktha varna - Her complexion is reddish in this chakra
Trilochana - She has three eyes, being equal to Shiva.
Khadwangadhi prakarana- She carries weapons of rod with skull top.
Vadanaika samavidha - Vadanam Eka- having one face
Payasaanna priya - Fond of sweet food mixed with milk.
Twakstha - She presides over Skin and touch sense.
Pasu loka Bhayamkari - She is fearful for the ignorant.
Amruthathi maha Shakti samvrutha- Surrounded by sixteen Shaktis beginning with Amrutha who are all stationed on the sixteen lotus petals of this chakra – others are Aakarshini, Indraani, Isaani, Uma, Urdvakesi, Rudraa, Reenkaaraa, Linkaaraa, Lukaaraa, Ekapaadaa, Aishvaryaathmikaa, Omkaaraa, Ausadhi, Ambikaa and Aksharaa.
Dakineeswari - She is known as Dakini Devi in this chakra.
AAJNA (Third Eye) CHAKRA
Sixth Body Chakra
Aajna means command or order given. This chakra, lying between the eye brows in the Brain center, sends psychic signals or commands to all parts of the body. Guru’s order or blessings happens in this center.
This chakra is in the third eye position and looks inward into our mind. While all other lower chakras are governed by an element of the panchabootha, this sixth chakra is ruled by our mind.
The yantra of this chakra consists of a circle with two lotus petals, with a Lingaa (Shiva’s symbol) in the circle. The two lotus petals are said to represent the two important nadis of our body, the ida and pinglala nadis, which merge here in Anja Chakra with the principal Sushmana nadi, thus forming “trikuti” or a tri-junction.
The other chakra where these three nadis, Ida, Pingala and Sushumna merge is the Muladhara, from which point these three nadis originate and end at the Aajna chakra. While the Muladhara junction is known as Yukta Triveni Sangam, the Aajna junction is known as the Mukta Triveni Sangam.
The position between the eyebrows, also known as “Bhru madhya”, is variedly known as “Mukta triveni” or “Prayag” and represents the triveni sangamam of the three rivers Ganga, Yamuna and Saraswathi, the mystical river.
While river Ganga represents ida and the Yamuna the Pingala, the Sarawathi represents the Sushumna, the central nadi which runs underground within the spinal column. People who have realised this chakra are called “Paramahamsa”.
The two petals are embedded with the two letters, Ham and Ksham, matrukas of Shiva and Shakti. The Bija Mantra of this chakra is “AUM”, the ever powerful and the primary Pranava Mantra itself, adding more weightage to this chakra.
Soundarya Lahari, sloka 36 explains this chakra as follows:
tavajna chakrastham tapanasasikoti dyutidharam
param sambhum vande parimilita parsvam paracita
yam aradhyan bhaktya raivisasi sucinam avisaye
niraloke'loke nivasati hi bhaloka bhuvane
“Lord Shiva shines here in this chakra with the brilliance of crores of sun. By meditating on Them both, one attains great heights.”
Lalitha Saharanamam explains this Aajna Chakram as follows:
“Agna chakraabja nilayaa Shukla varna Shadanana
Majja samstha Hamsavathi mukhya shakthi samanvitha
Hardrannaika rasika Hakini roopa dharini”.
Agna chakrabja nilaya - She who resides in Aajna Chakra
Shukla varna - She is of pure white complexion here
Shadanana
- She has six faces, referring to Lord Subramanya
Majja samstha - She presides over our bone marrow
Hamsavathi mukhyasakthi samanvitha -She is both Hamsavathi and Kshamavathi.
(Hamsa bird can filter the water and drinking only the milk. Likewise, Hamsavathi considers only the good deeds done by us and blesses where as Kshamavathi is capable of even forgiving our bad deeds and bless us).
Hardrannaika rasika - She likes turmeric rice food.
Hakini roopa dharini - She is called Hakini Devi in this chakra.
Thus, we have seen that Shakti is known by different names in these six chakras, such as Saakini, Kaakini, Laakini, Daakini, Raakini and Haakini. Performing pooja in these six names as prescribed in texts is called “Darala Yoga”.
As per Yogic principles, there are three Lingams in our Body. The first one is situated at Muladhara as Svayambu Lingam; the second in Anaahata chakra as Baana Lingam and the third at the Aajna Chakra as Itara Lingam.
These three points form the Grandhi or Knots, which needs to be untied before the yogi can move on further up the chakra points. It is something like the earth’s magnetic field which needs to be overcome by booster fire of the rockets.
The first Grandhi is situated between Muladhara and Svathisthana and is called Brahma Grandhi. The Second one is between Manipura and Anahata and is known as Vishnu Grandhi. The third one, known as Rudhra Grandhi, lies between Visuddha and Ajna Chakra positions. To reach the Sahasrara Chakra which lies in the crown position and to attain total liberation, the Yogi should not only pass through the chakras but also to loosen these three knots and proceed further without getting stuck in any of these positions.
Lalitha Sahsranamam confirms these positons as follows:
“Muladharaikanilaya Brahma Grandhi vibhedhini
Manipooraantharudhita Vishnu Grandhi Vibhedini
Aajna Chakrantharaalastha Rudhra Grandhi Vibhedini”
Lord Subramanya is the ruling deity of this chakra.
Following video link will show some more details on this chakra:
SAHASRARA (Crown) CHAKRAM
Seventh Body Chakra, the abode of Lord Shiva
We are now in the realm of Lord Shiva:
This is the chakra represents Brahman, the pure consciousness, the seventh and the highest among the series of chakras, containing the revered ‘thousand pedaled lotus’, hanging downwards. This chakra lies above the cerebral plexus, just above (or just outside) the head. This chakra is the seat of Shiva-Shakti union and is therefore considered as the holiest place of origin of supreme bliss (Perinbam in Tamil), providing amrith or nectar to those who reach this spot through the process of yogic practice. The yogi unites with the Shiva-Shakthi (sat-chit-anada), becomes completely evolved and attains liberation, or samadhi state, devoid of further birth & death cycle.
The yantra consists of a circle resembling the full moon, containing the bija letter “visarga:” (dot). The circle also contains a triangle, considered to be the abode of Lord Shiva, into which the Shakti, as Kundalini, strikingly arrives through the shushumna nadi, after getting aroused from Muladhara.
In a way, this Sahasrara Chakra is similar to Sri Chakra.
Unlike other chakras, there is no representative pancha bootha element, or colour or aspects etc, as the chakra is housing the Parama Shiva who is non-dual and is the pure consciousness, represented by the white colour.
Lalitha Sahasranamam subscribes to this view that this chakra is totally neutral as in the following lines:
“Sahasra dhala padhmastha Sarva varnopi shobitha
Sarvayudha dhara Shukla samsthitha Sarvathomukhi
Sarvoudhana preetha chittha Yakinyambha swaroopini”
Sahasra dhala padhmastha– She who resides in thousand lotus pedaled chakra
Sarva varnopi shobitha - She shines with all colours
Sarvayudha dhara - She holds all weapons in Her hands
Shukla samsthitha - She presides over semen in the body
Sarvathomukhi
- She has faces in all directions
Sarvoudhana preetha chittha - She gets pleased with all kinds of food
Yaakinyambha swaroopini - She is known as Yakini Devi in this chakra.
"Maheem Mooladhaare Kamapi Manipoore Huthavaham
Sthitham Swaadhishtaane Hrudi Maruthamaakaashamupari l
Manopi Bhroomadhye Sakalamapi Bhithvaa Kulapatham
Sahasraare Padme Saha Rahasi Pathyaa Viharase ll “
-Soundharya Lahari – sloka 9
Meaning:
Earth is in Muladhara, Water in Manipura,
Fire in Svathisthanam, Air in heart chakra,
Space is above all.
In Sahasrara You play with Your Lord.
Yoga Practiced by Tamil Siddhars
Siddhars are yogis who gained true knowledge (Jnana) by practicing Kundalini Yoga. They are mostly from the Tamil Land. Though there were many of them, about 18 Siddhars were considered as the top yogis. They promoted the medicinal properties of certail herbs in the region and helped the society to lead a healthy life. This Sidhha form of medicine is followed in South to this day.
They have also recorded their findings in the form of folk songs in simple language, which reached the common man. These songs had two meanings, one a simple one and the other a secret code. For example, they used to sing about the snakes (aadu pambe), which to a commoner would just be a song on the tendency of snakes to dance, while the more knowledgeable would understand it to mean the kundalini snakes and the method to gain yogic powers. Siddhars confirmed that during the yogic process one can hear deep sounds (Naadaa) and by meditating on “OM” sound, we can raise the Kundalini.
Though they were followers of Lord Shiva and believed in Goddess Sakthi, they opposed idol worship in temples and did not recommend sastra and sampradhaya, the proceedures of performing yagnya. They gave importance to strict moral discipline and yogic practice, to gain knowledge of God. They raised their voice against casteism and treated everyone equal. They were born and brought up under different circumstances, places and at different times and hence there is no specific philosophy which can be attributed to them, except that all of them were staunch believers in Lord Shiva and Goddess Sakthi. Through Kundalini yoga, they raised their awareness from Muladhara to Sahasrara and hence all of them are realised souls.
The names of the 18 great Siddhars are “Nandeeswarar, Pathanjali, Agasthiar, Bogar, Thirumoolar, Kamalamuni, Kuthambai Siddhar, Korakkar Siddhar, Thanvandri Siddhar, Sundaranandar, Konganar Siddhar, Sattamuni Siddhar, Vanmeegar Siddhar, Ramadevar Siddhar, Edaikkadar, Machamuni, Karuvoorar Siddhar, and Pambatti Siddhar”. There are other Tamil siddhars like Sivavakyar, Pattinathar, Ramana Maharishi, Yogi Ram Suratkumar, Seshadri swamigal etc., who are considered equally awakened souls.
Siddhars believed God created the universe through 36 tattvas, using pancha bootha elements and they accepted the effect of Maya in creating illusion.
If you wish to experience a snake dance performance on this topic of raising the Kundalini, click the following link:
Saint Thiru Moolar on Sri Vidya
Saint Thirumular, a Tamil poet, who lived about 3000 years ago, extensively dealt with this topic on Chakras. For further readings on his text “Thiru Mandhiram” (Tamil name for Sri Vidya), readers are advised to refer the book: “Auspicious Wisdom” by Douglas Renfrew Brooks.
For those who know Tamil language, following we give below few of his stanzas in Tamil.
சாதனை நாலு தழல்மூன்று வில்வயம்
வேதனை வட்டம் விளையாறு பூநிலை
போதனை போதுஐஞ்சு பொய்கய வாரண
நாதனை நாடு நவகோடி தானே. – 1044
About Muladhara
மாமாயை மாயை வயிந்தவம் வைகரி
ஓமாயை உள்ளொளி ஓராறு கோடியில்
தாமான மந்திரம் சத்திதன் மூர்த்திகள்
ஆமாய் அலவாந் திரிபுரை யாங்கே. -1045
அவளை அறியா அமரரும் இல்லை
அவளன்றிச் செய்யும் அருந்தவம் இல்லை
அவளன்றி ஐவரால் ஆவதொன்று இல்லை
அவளன்றி ஊர்புகு மாறறி யேனே. - 1053
இனியதென் மூலை இருக்குங் குமரி
தனியொரு நாயகி தானே தலைவி
தனிப்படு வித்தனள் சார்வு படுத்து
நனிப்படு வித்துள்ளம் நாடிநின் றாளே. 1105
நாடிகள் மூன்று நடுஎழு ஞாளத்துக்
கூடி யிருந்த குமரி குலக்கன்னி
பாடகச் சீறடிப் பைம்பொற் சிலம்பொலி
ஊடக மேவி உறங்குகின் றாளே. - 1106
பன்னிரண் டாங்கலை ஆதி பயிரவி
தன்னில் அகாரமும் மாயையும் கற்பித்துப்
பன்னிரண்டு ஆதியோடு அந்தம் பதினாலும்
சொல்நிலை சோடசம் அந்தம் என்று ஓதிடே. -1075
நாலிதழ் ஆறில் அவிர்ந்தது தொண்ணூறு
தானிதழானவை நாற்பத்து நாலுள
பாலிதழானவள் பங்கய மூலமாய்த்
தானிதழாகித் தரித்திருந்தாளே. - 1155
She is in Four petalled muladhara, 96 tattvas four adharas above have 44 petals in all. (4 in Muladhara, 6 in sva, 10 in Mani, 12 in Anahata and 16 in Visuddhi)
நாலும் இருமூன்றும் ஈரைந்தும் ஈராறும்
கோவிமேல் நின்ற குறிகள் பதினாறும்
மூலம் கண்டு ஆங்கே முடிந்து முதல் இரண்டும்
காலங்கண் டான்அடி காணலும் ஆமே - 1704
சத்திநாற் கோணம் சலமுற்று நின்றிடும்
சத்திஅறு கோண சயனத்தை உற்றிடும்
சத்திவட்டம் சலமுற்று இருந்திடும்
சத்திஉருவாம் சதாசிவன் தானே. -1745
Sakthi in muladhara is motionless
Sakthi in svadhisthana is in sleep
Sakthi in manipura is in motion
Pambatti Siddhar makes it clear that only through Yoga one can attain liberation:
காடுமலை நதிபதி காசி முதலாய்க்
கால்கடுக்க ஓடிப்பலன் காணலாகுமோ
வீடுபெறும் வழிநிலை மேவிக்கொள்ளவே
வேதாந்தத் துறையினின் றாடாய் பாம்பே !
வாயுவினை இரையாக வாங்கி உண்டே
வருடிக்கு நீரினை வாயுள் மடுத்தே
தேயுபிறை குளிர்காய்ந்து வெட்ட வெளியில்
திகைப்பறச் சேர்ந்துநின் றாடாய் பாம்பே !
விளக்கம்:
காடு, மலை, புண்ணிய நீராடுதல், கோயில் என்று கால்கடுக்க அலைந்தாலும், முத்திநிலை அடையமுடியாது. வாசியோகத்தால் வாயுவினைஇடக்கலை, பிங்கலை என்ற வழியில் ஏற்றி இறக்கி, மூலத்தில் மனதை வைத்து சுழிமுனை திறந்தால், சிரசில் அமுது சுரக்கும் பின்னர்பரப்பிம்மத்தை அடையலாம்.
Reference is made to Kundalini as a snake, which resides in Muladhara:
நாதர்முடி மேலிருக்கும் நாகப் பாம்பே
நச்சுப்பையை வைத்திருக்கும் நல்ல பாம்பே
பாதலத்திற் குடிபுகும் பைகொள் பாம்பே
பாடிப்பாடி நின்றுவிளை யாடு பாம்பே.
அட்டதிக்குஞ் சக்கரங் களாகக் கீறி
அக்கோண நிலைகளி லக்கரஞ் சேர்த்துத்
திட்டமுடன் மந்திரத்தைச் செபித்து நில்லும்
சித்தந்தடு மாறாதீர் சித்த னாரே.
Sakthi’s Interface with other Deities
Sri Vidhya and Sri Sastha
There is an interesting connection between Sri Vidhya and Sri Sastha.
It is said that Lord Vishnu took Mohini avatar to clinch away the Amrith (nector) from the Asuras and offer it to the Devas. For this purpose he went into tapas and prayed in private to Devi, who always resides in His heart. (Some people belive that Devi and Vishnu are one and the same, representing Nature in its green colour). Devi, then came out of Vishnu in the form of Mohini and did the rest of it. Lord Shiva, impressed by Mohini, fell for Her. Lord Sastha was thus born and Mohini nursed the child. Sastha is considered the pet son of Ambal. Sastha devotees follow the Sri Vidhya path in their worship. Sri Sastha is seated on a Sri Chakram in Sabari Mala Temple. The mantras recited there are in line with the Sri Vidhya pooja marg.
In “Sadi Vidhya” cult, Sastha is considered one of the Gurus. In Kanchipuram, which is considered as the Srinagaram (devi’s residence), people worship Sastha with all mudhras. In Thiruvaroor considered as another Sri Vidhya kshethram, Sastha vigraham is placed right at the entrance to the Kamalamba Temple. Sastha poja tradtions are similar to nava aavarana pooja system, with Sastha seated on the bindusthanam with two wives, Poorna and Pushkalaamba.
Saint Muthuswami Dheekshidar, an ordent follower of the Sri Vidhya cult, has also commented on this parallel between Lord Sastha and Devi, in his Krithi “Harihara Puthram”. (Ref:samtnewsletter.blogspot.com and shanmatha.blogspot.com).
It is said that journey to Lord Sastha’s six abode leads to Moksha. This is compared with Kundalini sakthi’s journey from Mooladhara chakra to Sahasrara through various chakras.
Lord Dharmasastha Temples Associated with 7 chakras are as follows: -
- Mooladhram - Sori Muthu Ayyanar, Karayar, Tamil Nadu. Lord Sastha gave dharshan to Agastya Rishi here.
- Swathishtanam – Achankoil- Swami Manikanta Muthian installed by Parasurama – interestingly this temple cures snake bites and Sarpa Suktham is recited here.
- Manipooraka – Aariyankaavu - Lord Thiruvariyan has hair in the form of Fire – Manipooraka has heat energy helping digeston.
- Anahatham – Kulathupuzha – Sri Veera Manikantan Temple -
- Vishuddhi – Erumeli – ancient name was Mahishi Marika Vanam – the place of Mahishi, a form of Buffallo (Erumai in Tamil)-
- Aagna chakra – Sabrimalai – Temple of Dharma Sastha -
- Sahasrara chakram - Kanthamalai where Makarajothi appears. It is believed Maha Sastha resides here with Poorna and Pushkalambha not visible to naked eye – similar to Sahasrara which resides above our body.
Sri Vidhya and Lord Subramanya
There are many similarities existing between Lalitha Devi and Her son, Kumaara. Kumaara has an attachment with the number “six”, such as his six faces; the six lotuses on which he was born (these lotuses refer to the six body chakras); his six-letter name or shadaakshara (sa-ra-va-na-bha-va); his six abodes or the famous Aarupadaiveedu. ‘Sashti’, which is the sixth day after full moon/new moon every month being his favourite thithi, etc.
His chakra contains six pointed triangles. The “Shadkona” is the Chakra representing Lord Subramanya or Shanmuga having six faces. There are twelve surrounding lotus petals in this chakra, representing his twelve eyes/hands. These petals are inscribed with Sanskrit letters - Kang Khang Gang Ghang Nang Chang Chang Jang Jhang Ñang Tang Thang.
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| Kadhirkamam, Sri Lanka |
As per Yoga shastra, a yogin should awaken the Kundalini Sakthi, lying coiled in Muladhara and raise it up through the six body chakras to the seventh chakra, Sahasrara, where this Sakthi unites with Lord Shiva. During this process, Sakthi passes through these six chakras (Shat Chakra Bheda) or Arupadaiveedu (6 abodes), stay there for few micro-seconds, break open the knots (Granthi) and proceed upwards to the next chakra. Significantly Lord Subrahmanya has six faces representing six body chakras, namely, Vamadevam, Agomukham, Tatpurusham, Sathyojyatham, Isanam and Athomugam. Each of these heads are representative of the Chakra deities of theses six body chakras. He has heads turned all over and is therefore ‘Viswatomukha’.
Blessed by Lord Subramanya, Saint Arunagiri started his famous Thirupugazh and Kandar Anubhuthi, in praise of the Lord. The Kandar Anubhuthi speaks of “maathruka pushpamala” or the garland of 51 Sanskrit aksharas being worn by Lord Subramanya. Saint Arunagiri is considered by some as an incarnation of Sri Adi Sankara, considering the esoteric meanings and the use of Sanskrit words fluently in his works. Thirupugazh is said to contain many mula mantras, which when recited repeatedly, gives the same kind of highest experience as Arunagiri felt. Skanda is surrounded by the three Sakthis, Gnana Sakthi as Vel or spear (His weapon gifted by His Mother), Iccha Sakthi as Sri Valli (His earthly wife) and Kriya Sakthi as Devasena (His heavenly wife).
Saint Arunagiri has said in one of his songs that Lord Muruga is “Ullasa nirakula yoga hidha sallabha vinothan”.
‘Ullasa’ or happily He lives with His consort Devayanai in Thiruparangunram near Madurai, which is the first of the six abodes corresponding to Muladhara Chakra.
‘Nirakula’ or He destroys demon Soorapadman and safe-guards the Devas in Tiruchendur, which is the second abode. This represents Svadhishtana chakra, and we find there is plenty of water (in the form of Sea) in this abode.
‘Yoga” - He shows off as a yogi in Palani hills, which is the third of the abodes. It represents Manipura Chakra.
‘Hidha’ - the one who teaches ‘gnana’ or knowledge of Brahman and brings ‘hidam’ or comfort to Lord Shiva, in Swami Malai, near Kumbakonam, which is the fourth abode. This represents Anahata chakra. The Pranava Mantra is predominant here (Anahata means unheard sound) since Lord Shiva is taught the meaning of Pranava in Swamimalai.
‘Sallabha’ - He enjoys earthly pleasures with His other consort, Sri Valli, in “Thiruthani hill”, which is His fifth abode. It represents Vishuddha Chakra.
‘Vinodhan’ or acted strangely with Avvayyar in “Pazhamuthircholai” in Azhagar Hills near Madurai, which is His sixth abode. This represents Ajna Chakra.
Some of Arunagiri’s songs have esoteric significance. Use the link below and enjoy “Nada Bindu” song sung by Ms. Sudha Raghunathan:
It is said that His six faces represent the six-dimensional aspect of the higher universe and is superior in level as compared to the five-dimensional universe of Lord Shiva (with five faces) and the four-dimensional universe of Lord Brahma (with four faces). Human beings cannot conceive more than three dimensions and hence we are at lower levels of perception.
Kumaaraa came out of the fire from Shiva’s third eye, situated in the Aajna Chakra position and hence the prayers of Lord Subrahmanya includes “Sri Rudram”, which is specific to Lord Shiva. It may be noted that this Aajna chakra has “AUM” as its mantra. It is quite natural that Lord Subrahmanya mastered over the Pranava Manthra “AUM” and went on to teach its meaning even to Lord Shiva and got his name “Swaminaatha (Lord of Lord Shiva)”.
Muthuswami Dheekshidar has retained “Gurughuha” as his “mudhra” in all his songs, including Navaavarna krithis, knowing fully well that it represents both Devi as well as Lord Subrahmanya. She is Dhakshinamurthi rupini; in many Shiva temples, Goddess Parvathi faces south and blesses all devotees as Guru. Lalith Sahasranaamam observes :“Guhya guha janmabhu:” – She resides in the inner space of our mind. Abirami Bhatter calls Her as “Anthari” in Tamil – the one who resides within our minds. Thus Guha is common to Lord Subrahmanya and to Devi too. Guha is referred to as Guhan, who resides in Guhai (cave). Lord Muruga also has a special attachment to snakes and texts have many references to this effect. This is an indirect reference to the Kundalini Sakthi under His control. Kokkai Subramanya temple is an example, where Lord Subramanya is revered as the snake itself and Sarpa sutram is recited as Subramanya Sutram itself. Adi Sankara has praised Lord Muruga in his Bujanga Stotram, formed in a style resembling the movement of a snake.
There is no doubt that all prayers to Lord Subrahmanya ultimately reaches the lotus feet of Goddess Lalitha and is no less equivalent to Sri Chakra Puja. All devotees of Lord Subrahmanya ultimately are protected by Devi, as if they are Her own devotees. After all, She is the one who gave Her Sakthi (Power) as “Vel” (spear) to Lord Muruga to slay the evil.
Sri Vidhya and Lord Venkateswara
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| Look at His eyes |
Skanda Purana glorifies Venkatadri hill and lord Venkateswara stating that neither there is any place as holy as Venkatadri nor there has ever been any God greater than Venkateswara.
Lord Venkateswara resides in Tirupati, also known as Seshachalam, a range of seven hills. While “Sesha” refers to Aadi Seshan, the serpent, “achalam” in Sanskrit means “without movement”. This again esoterically refers to the sleeping serpent (Kundalini) which would be awakened by His blessings. To have a complete understanding of this concept, we need to have a closer look at the real meaning of the names of each of the seven hills.
The names are: Seshadri, Narayanadri, Vrushabadri, Garudadri, Anjanadri, Neeladri and Venkadadri.
Seshadri can be inferred as the hill of unmoving serpent, which has direct inference to the coiled-up snake, sleeping in Mooladhara Chakra as Kundalini sakthi. This Chakra represents Earth element in Body Chakras. Lord Ganesha is the Chakra Deity. All devotees starting up the hill would visit Vinayaka temple at the foothills.
Narayanadri refers to Lord Vishnu, denoting Svadhistana Chakra which aids in procreation. This Chakra represents Water element in Body Chakras.
Vrushabadri refers to Lord Shiva’s vehicle, Nandi, denoting Manipuraka Chakra, where presiding deity is Lord Shiva. Manipuraka is the place where digestion takes place through Fire element (heat energy). It burns all food, converting into pure energy.
Anjanadri refers to Anjaneya, the son of Vayu (air) and denotes Anahata Chakra. This chakra is in the lung area where air is inhaled.
Neeladri refers to Vishudda Chakra in the throat region. It is blue in colour as Shiva drank the poison, which got stuck in the throat. ‘Neela’ means blue.
Garudadri refers to Garuda (Lord Vishnu’s Vehicle), denoting Ajna Chakra, in between the eye brows. Garuda (Eagle) is known for its powerful eyesight
Venkatadri refers to the abode of Lord Venkateswara in Tirumala, denoting the Sahasrara Chakra, the place where Brahman as pure consciousness resides above our body, the supreme centre of contact with God.
The overall significance of Tirumala hills can thus be deduced as the pathway to freedom for the devotees, through shunning of negative feelings such as anger, fear, hatred, and gaining positive attitudes as we gain altitude by moving up the hills, including trust in life, self-esteem, determination, will-power, creativity, etc. There are many stories associated with these seven hills. Lord Venkateswara is offered Bilva leaves (Vilvam) for Pooja and wears saree on Fridays, symbolising inclusion of Shiva-Sakthi worship. His abode is also adorned with the holy Sri Chakra.
For a dharshan of Lord Venkateswara, please use the link below:
SRIVIDHYA AND LORD KRISHNA
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| Rajagopalaswami Mannargudi |
There is an interesting tradition in Mannargudi, in Tamilnadu, South India, where the Lord Rajagopalan (Krishna) is worshipped as Sri Lalitha. Sri Chakram is installed at the lotus feet of Lord Krishna. During the Brahmothsavam period, the Lord is dressed as Mohini and is worshipped with 33 bija mantra which includes 18 of Lord Krishna and 15 of the Pancha Dasakshari mantra of Devi. In this form, the Lord is famously known as ‘Madana Gopala Sundari’. He is dressed as having eight hands, wearing red saree, holding Kothandam bow, arrows made of flowers, holding chakra, conch, goad, flute and becomes the Manmathaa roopam (Cupid). Clearly this is a mix of Sri Vidya Swaroopam and Vishnu.
SRIVIDHYA AND ARDHANAREESWAR
This is one deity closer to Saaktham than any other. “Ardha” means half and “Nari” means woman. Is it half woman or half man depends on how it is perceived, as Ardhanareeswar or Ardhanari. Shiva in union with Sakthi is the height of all theories on non-dualism and is the ultimate Truth. It is neither principally feminine nor masculine and forms a perfect balance between these two aspects, transcending gender distinctions.
Sri Chakra has four upward triangles, denoting the male principle and five downward triangles, denoting the female principle, criss-crossing each other, spread over the entire stretch of the Sri Chakra in perfect balance. You cannot separate one from the other. The central Bhindu in the Srichakra represents such an ultimate union (Aikyam) of Shiva and Sakthi, as Kameshwara and Kameshwari, where differences disappear and “samarasa” or equality predominates, complimenting each other. The entire spectrum of multi-dimensional universe emanates from this dimension-less Bindu.
In Yogic terms, Ardhanari is the deity controlling the Ajna chakra among the body chakras. It is here that the Ida and Pingala Nadis unite to become a single force.
The female aspect occupies the left part, signifying action, the heart being inclined towards left side and the left brain controlling the right side of the body. In essence, Devi controls the entire body, occupying the left part and contolling the right part too. While Shiva keeps destroying, Sakthi keeps creating the universe, maintaining the equilibrium.
For those interested in listening to Ardhanareeswar Stotram pronounced by Sri Adi Sankara, please use the following link:
Listen to Muthuswami Dheekshidar’s krithi on Ardhanadeeswaram sung by Kuldip Pai in the following link:
SAPTHA SWARA AND BODY CHAKRA
Human beings are capable of producing various sounds in the form of speech and music. The principle of sound is extensively and superbly dealt with in the tantric texts in ashtonishing detail, especially in the works of Saints, Panini and Patanjali. Sound is classified as per the body parts from where it emanates, such as gutterals, dentals, labials etc and as to whether it is pronounced with mount open or closed (Sprsta, Isat Sprsta, Vivritta, Samvritta). For example, the letter ‘Va’ emanates from Muladhara and ‘Ha’ from Ajna chakra positions. All these sounds which are produced inside our body are called, “Antaraprayatna”, or efforts put from ‘within’. Yogis, who can raise the kundalini from its sleeping state, can ‘hear’ the respective natural names or its sound form, as and when the kundalini passes through the respective knots/chakra positions.
Tantra also vividly classifies the external sounds, “Bahyaprayatna” (Vivara, Samvara, Svasa, Nada, Ghosa, Aghosa, Alaprana, Mahaprana, Udaatta, Anudaatta and Svarita) as per its pitch, frequency etc.
Sound is classified as per its extent of subtleness, starting from our ‘thought’ process, into various forms such as Dhvani, Naada, Nirodhika, Ardhentu, Bindhu, Para, Pasyanthi, Madhyama, Vaikari and finally it emerges, after complete evolution, as speach. Para is the hidden sound, like the acoustic energy hidden in a tightly stringed bow. Tantric texts go on to describe even the mildest of sounds like the blinking of the eyes and movement of sap (liquid) within a tree.
There is a link between the seven swaras of our music system and the subtle sounds that emanate from the seven body chakras. The entire “karnatik” music system is said to have emanated in Kailash, the abode of Lord Shiva, “karna” meaning ear and “atik” meaning beautiful. Hence anything that is beautiful to ear is karnatik sangeeth. The seven swaras are named after the musicians in Kailash.
The first note, Sa (Shadjam or peacock) raises from Mooladhara Chakra in the tip of spine. The ragas that rekindle and activate this earthly chakra are Hindolam and Hamsadhwani.
The second swara, Ri (Rishabam or the bull Nandhi) raises from swadhishtana chakra in the abdoman region. The ragas that activate this water chakra are Todi and subha Panthuvarali.
The third swara, Ga (Ghandharam or Gandharvas) raises from Manipooraka chakra. The ragas associated with this fire chakra are Abhogi and Hindolam.
The fourth swara Ma (Madhyamam or dove) raises from Anahata chakra in the stomach region. The ragas associated with this Air Chakra in the lungs region are chakravaaham, bhairavi and mayamalavagowla.
The fifth swara, Pa (Panchamam or panchvadyam) raises from Visuddhi chakra in the throat region. The ragas associated with this akash chakra are Dwijawanti and Desh.
The sixth swara, Dha (Dhaivatam or horse) raises from the Ajna chakra in the forehead region. The ragags associated with this chakra are Mohanam and Bhageshri.
The seventh swara Ni (Nishadjam or elephant) raises from Sahasrara, above our head. The ragas associated are Dharbari, Kanada and sindhu bhairavi.
These swaras are arranged in perfect combinations of raga, tala and laya for the listener or the musician to realise higher forms of divine emotional experiences. This has a placebo effect in treating many basic ailments which occur due to chakra and energy imbalances. Mind is after all more powerful than any other tool in healing our body.
Raga therapy therefore plays an important place in psychological treatments and is shifting into a neuroscience model. Indian Journal of Psychiatry has published an article in its Apr-Jun 2015 edition on how India’s rich musical heritage has a lot to offer modern Psychiatry. Another research study on Indian classical ragas and their influence on human body was published in 2016 in EEE Journal on 2nd international Conference on Applied and Theoretical Computing and Communication (iCATccT).
Thomas Meisenheimer, a freelance musician in Germany has been studying the effect of Raga and its therapeutic benefits for over 25 years and he strongly recommends further research on this as a science.
For benefit of readers following are said to be the effect of ragas on our moods and emotions and its healing powers over a period:
Allergies, Asthma & Skin problems: Bhairavi, Vakulabharanam, Varali,
Deep sleep: Bhupala, Malaya marutha,
Heat ailments: Amrutavarshini, Sivaranjani, Varali,
Stomach / Kidney ailments: Anada Bhairavi, Kindolam, Ranjani
Mind rejuvenation: Charukesi
Peace & Prosperity: Desh, Sama, Sankarabharanam
Psyco disoerders: Dwijaventi
Diabetes: Ganamurte
Blood Pressure/ Tension: Todi, Kedaram, Keeravani, Ananda Bhairavi, Vasanthi
General health improvement /Auspeciousness: Hamsadhwani, Kalyani, Maya malava Gowla, Viswambari, Yamuna Kalyani
Joint Pains / Back ache: Hemavati, Rohini
Depression / Anxiety: Kapi, Kokilam, Saramati
Heart ailments: Karaharapriya
Nervous disorders / Cronic headaches: Madhuvarshini, Mohanam
Paralysis: Madhyamavati, Vasantham
Insomnia: Neelambari, Suruti, Darbari
Vigor / Vitality: Rathipathipriya
Allieviate Sorrow: Sindhu Bhairavi, Suddha Dhanyasi,
ENT problems – Sandhya Kalyani, Saramati,
Fear / Indicisiveness – Shanmugapriya, Suruti, Subhapantuvarali
Rheumatic Arthritis: Bhairavi, Hindolam
Hysterics: Darbari Kanada, Khamaj and Pooriya
Our ancestors have developed a complete theory on this Raga Therapy, called “Raga Chikitsa”, the manuscript of which is available in Tanjore Saraswathi Mahal Library.
Following article in "Speaking Tree" on swara may be of interest to you:
"While sitting on the ground, energy from the mother earth reaches the mooladhara chakra increasing its vibration, which is solely for the survival. The physical body is ensheathed by auric field in which seven major chakras (invisible to the naked eye) are present. Each swara resonates with one major chakra.
In the human body, all chakras start vibrating while chakra meditation is performed. Each chakra has its own manthra. When each note is sung concentrating on the shruthi, vibration of the corresponding chakra can be experienced. The ascending and descending order in which the swaras is sung is called arohanam and avarohanam. (See box – xls file) “Sa” shadjam is the basic note of all ragas. There is no raga without shadjam. So this shadjam increases the vibration of the mooladhara chakra which is for survival. Kundalini shakthi – shakhti in coiled form exists at the tip of the backbone. Increased vibrations of Mooladhara chakra by repeating Shadjam raises kundalini shakthi. Once Kundalini shakthi is awakened, the energy starts moving through shushumna nadi (spinal cord) towards the sahasrara chakra where Lord Shiva resides. For smooth passage of the shakthi, each note is sung in ascending order (as in arohanam). Then ‘Sa’ raises kundalini shakthi at mooladara chakra , Ri – back swadhishtana chakra , Ga – back manipura chakra, Ma- back anahatha chakra, Pa –back vishudhi chakra, Dha – back ajna chakra, Ni – sahasrara chakra, Sa – cosmos. Now Avarohanam, notes sung in descending order connects cosmos and reinforces shakthi at the sahasrara chakra and the combined shiva shakti circulates through front chakras increases the divine power in corresponding chakras ie..Sa- Cosmos, Ni - sahasrara chakra, Dha- Ajna chakra, Pa – Vishudhi chakra, Ma-Anahatha chakra, Ga- manipura chakra, Ri –swadhishtana chakra, Sa – Mooladhara chakra and Ni- Mother earth. This swara garland by singing makes the body receive the energy from mother earth (ni lower octave) and Cosmos,( sa at upper octave).
Teaching music at the tender age has several advantages. The child is born with all the chakras. But it is the Mooladhara chakra, which starts functioning even before birth. As the child grows, the other 6 chakras start functioning one by one from Mooladhara to Sahasrara chakra and by 21 years, the development process is complete. So teaching music at a young age purifies the body, mind and soul and lays the foundation for a healthy future. Academic brilliance and morality are automatically inculcated in such children.
As divine power manifests in sound, the swarapyasm is the direct way of universal consciousness. Enhanced vibration of seven major chakras keeps the mind and body in good health. It increases concentration, memory, makes the mind disciplined and spiritual. Thus the soul gets purified. In music therapy, selection of a specific raga, which vibrates in the same wavelength of the patient, is absolutely essential. Meditating on this raga purifies the mind and body resulting in total recovery.
Western scientists are of the view that Indians suffer from arthritis because they squat on the floor. Contrary to this theory, by sitting in lotus position, not only the energy is derived from two sources but also the legs and the knees are given enough exercise. That is the reason, even at the age of 70 or 80 years, Indian musicians are able to sit on the floor for 3-4 hours during concerts, without experiencing any pain in their knees nor do they suffer from arthritis –unlike the audience sitting on chairs.
Our cultural background has given us ample opportunities to enjoy nature and live with nature but by westernisation, we suffer because we start living against nature. To make our children lead a healthy life, teach them music at a tender age and make it part of curriculum. Music is also one form of meditation, which enhances the power of chakras by raising Kundalini shakthi.(Author Dr. P.S.Lalitha, Chennai, "CHAKRA MEDITATION AND MUSICAL NOTES- SPEAKING TREE, JULY 30, 2014)"
Musical instrument Veena enjoys a special place in our minds, as it is considered divine. There are many articles connecting Veena with human body structure as well as the body chakras.
Veena, the divine musical instrument, also has equivalent six placements called Naga Pasam, Undhi, Adhi Dhaara Shadjam, Dhaara Panchamam, Dhaara Shadjam and Panchamam. Readers may refer to Llewellyn’s encyclopedia, which tabulates these chakras.
According to an ancient Indian text, Swara Sastra, the seventy-two melakarta ragas (parent ragas) control the 72 important nerves in the body. It is believed that if one sings with due devotion, adhering to the raga lakshana (norms) and sruti shuddhi, (pitch purity) the raga could affect the particular nerve in the body in a favourable manner.
Before I conclude this session, here is a bonus. Watch Kholapur Mahalakshmi Pooja in the following link:
IMPORTANT WARNING
Both Sri Vidhya (Sri Chakra) and Tantra (Yoga) Cults are razor sharp and are to be tried only after getting thorough knowledge and blessings from an experienced Teacher (Guru) and should never be tried for fun or for curiosity, as it may bounce back, if not properly handled, and may cause permanent damage. However, there is no harm in reading about these paths to understand and appreciate the wisdom of our ancestors.
Here is what the Kanchi Periyava advices about tantra aspect of Sakthi:
"ஒரு சின்ன அணுவுக்குள்ளே எப்படி ஒரு பெரிய சக்தியை அடைத்து வைத்திருக்கிறதோ அப்படி ஒவ்வொரு ஜீவனுக்குள்ளேயும் பரப்ரஹ்ம சக்தி குண்டலிநீ என்ற சக்தியாக இருக்கிறது; அது நம்மைப் போன்றவர்களிடம் தூங்குகிற மாதிரி ஸ்திதியில் இருக்கிறது; அதற்கான யோக ஸாதனை பண்ணினால், – பண்ணினால் என்பதை ‘அன்டர்லைன்’ பண்ணணும் – அப்படி [ஸாதனை] பண்ணினால் அது கொஞ்சம் கொஞ்சமாக விழிப்புப் பெற்றுச் சில சக்ரங்கள் வழியாக ஊர்த்வ முகமாக [மேல் நோக்கி] ஸஞ்சாரம் பண்ணி முடிவில் பராசக்தியாகப் பூர்ண விழிப்புப் பெற்று, அப்புறம் அந்த பராசக்தியும் பரசிவத்தோடு ஐக்யமாகி ஜீவ ப்ரஹ்ம ஐக்யம் ஏற்படும் – என்பதுதான் ஸாரமான விஷயம்.
நம் தேசத்தில் எப்பேர்ப்பட்ட சாஸ்திரங்கள், உபாஸனா மார்க்கங்கள் இருக்கின்றன என்று ஒரு அரிச்சுவடியாவது தெரிந்தால்தானே இதிலே பிறந்திருக்கிற நமக்குக் குறைவு இல்லாமல் இருக்கும்? அதற்காகத்தான் குண்டலிநீ யோகம் என்று இப்படியரு சாஸ்திரம் இருக்கிறது என்று நான் இப்போது சொன்னேனே, அந்த அளவுக்குத் தெரிந்து கொள்ளவேண்டும். அதற்கு மேல் வேண்டாம்.
ஏனென்றால் நம்மிலே ஆயிரத்தில் ஒருவர் – இல்லை, லக்ஷம், பத்து லக்ஷத்தில் ஒருவர் கூட முறைப்படி அந்த ஸாதனை பண்ணுவதற்கு முடியாது அப்படியே பண்ணினாலும் முறைப்படி முன்னேறி ஸித்தி அடைகிறது ஸாதகர்களிலும் அபூர்வமாக இரண்டொருத்தரால்தான் முடியும்
நான் குண்டலிநீ யோகம் தப்பு வழி என்று சொல்லவேயில்லை. நிச்சயமாக அத்வைத ஸமாதி வரை கொண்டு சேர்க்கக் கூடிய உசந்த வழிதான். இல்லாவிட்டால் யோகீச்வரர்கள், ரிஷிகள் இப்படியரு சாஸ்திரத்தைக் கொடுத்திருப்பார்களா? அதெல்லாவற்றையும்விட, நம்முடைய ஆசார்யாள் (Sri Adi Sankarar) அந்த விவரங்கள் சொல்லியிருப்பாரா? வழி ஸரிதான். ஆனால் அந்த வழியிலே போகிற அளவுக்கு நாம் ஸரியாயில்லை என்பதாலேயே, தீரர்களாக இருக்கப்பட்ட யாரோ சில பேரைத் தவிர, நமக்கு அது வேண்டாம் என்கிறேன். "
The purpose of this blog is only to make you understand what Lalitha Sahasranamam and Soundarya Lahari have mentioned about this aspect. Do not venture to practice this Kundalini Yoga even for fun.
Now that you have understood Sri Vidhya to some extent, I will soon take you around my next chapter on "Significance of Lalitha Sahasra Namam" with its full meaning. I am sure you will now find it not only interesting, but also easier to understand the meaning of both L.S. and Soundarya Lahari.
Ohm Shanti
