Kundalini Power PDF

Kundalini Power
The Most Visited Articles in the Month of

February 2012 in the Order as Listed
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Kundalini
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Bhagavad-Gita: 18 Chapters in
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Click below for Magnum Opus of Purnananda-Svami (1526 CE) on Kundalini Yoga
Serpent Power
Complete.pdf
This file has the complete book of The Serpent Power plus illustrations by me with highlights of
passages with the footnotes.
Serpent Power is the English translation of Sat-Cakra-Nirupana (Six-Chakra Investigation) in
Sanskrit written by
Purnananda-Svami (1526 CE). This PDF contains:

1: THE SIX CENTRES AND THE SERPENT POWER (Kundalini)
2: A-CAKRA-NIRPAA ( Six-Chakra Investigation)
3: THE FIVEFOLD FOOTSTOOL (Pduk-Pacaka)
4: Illustrations, Tables, and Highlights...By Veeraswamy Krishnaraj
Serpent Power Complete.pdf
Other enunciation is Lam (Bija letter) --Vam
am am Sam
for Muladhara Chakra as the letters look.
You may follow this convention of enunciation of alphabets for all other Chakras
also. For chanting of Bija mantras and the letters,
assume Lotus Position. The overdots above the Sanskrit letters indicate the M
terminator.
Fall into the Gap (Feb 4, 2009)

There are aspirants who do not want to be bothered with any Mantras, Stotras,
Karikas,Tantras, Yantras, Mental and Physical Gymnastics, Breath control, Yoga
classes and the like. Is there anything in the world that advocates and embraces
simplicity? Yes, there is. This is where you fall into the Gap.
You are a running stream of thoughts during awake and dream states. Between
thoughts, there is a gap or silence. Between movements, there is a stationary gap.
Between forward and backward movements as in a car there is a moment or gap
when there is no movement. You have to find that gap. That gap is free of
thoughts. That is where tranquility, peace and Universal Consciousness reside.
There is something between two thoughts; one calls it a Gap; another calls it a
connector. It is all semantics. Thoughts cannot rise or propagate in the mind lake
without consciousness; without the latter, there is no life. This Gap, this Universal
Consciousness is Unmesa, opening of Spiritual eye or whatever you want to call
it. It is the fount, the fountainhead, the origin, the Essence. This is where you
abide in your tranquil moment.
Once you find that Gap or Universal Consciousness, you hold on to it and stretch
it or stay in it as long as you can. Your mind is blank; the mind-slate is clean; the
mind lake is tranquil; the mind dies figuratively-- Mana-NAsa; there are no
thoughts; there is peace. In this cacophonic world, how is one going to find this
Gap? The best time for finding this Gap or opening is between 4 AM and 7 AM.
That is when you are most relaxed. You had the needed rest, sleep and
regeneration. The birds are not chirping; the sirens are not wailing. The kids are in
bed sleeping soundly. Stay in bed flat and supine. Keep your eyes closed with
curtains drawn the night before. Close your physical eyes; open your spiritual
eyes; and focus them into distant space where there is no object to perceive to
distract your attention. Turn off your Cerebral Mantle, the generator of thought
waves. It is not that difficult. Find that pristine silent thought-free gap. Hold on to
it and stay in it as long as possible. Your breathing slows down. Your heart rate
goes down. The Gap is the non-pharmacologic Beta Blocker that slows your
heart. You will live longer. The aspirant has to maintain a thoughtless state
(Nirvikalpa) so that by grace of the Divine or the Force he gains entry into
Universal Consciousness. You are in touch with your precious and pristine Self.
That is your Essential Self. You don't have to look for the Force; when you
remain free of thoughts, the Force will find you and embrace you. Your mind lake
has no waves. You dissolve in Universal Consciousness; you have become
identical with it; that is SamAvesa (identical guise with Universal
Consciousness). You overcame the thought barrier between your individual self
and the Universal Self. Universal Consciousness bathes your mind and prevents
generation of thoughts. This is what Kashmir Saivism recommends as UpAya or
the ways and means to enter the world of Universal Consciousness. It is called
SambhavopAya. It is Sambhava or SamAvesa or absorption of individual
consciousness in the Divine Consciousness. Here there is no need for breath
control, Mudras, Bandhas, Meditation or Mantras. End of Gap.
For the Hindus, the willing and the compliant, here are some suggestions for a
fuller life. When you get out of the bed, utter the name of Kesava (destroyer of
Kesin, Krishna) several times; this will set the day on a smooth path without
obstructions, obstacles and frustrations. Its potency is equal to supplicating to
Ganesa with "Om Ganesaya namah." When you go to bed, you count sheep
jumping over the fence as a sleep aid. The idea is that you concentrate so much on
the sheep that you forget the day's worries; counting eventually puts you to sleep.
Mentally chanting Narayana upon going to bed - the Hindu way of counting sheep
- and awakening brings benefits; the benefit of uttering the name in sleep though
not uttered comes to the devotee; that is the paradoxical Grace of Bhagavan.
Utter the name of Govinda as many times as possible when you are about
to eat. This will provide you your next meal and more thereafter. Consider many
mishaps that could happen between meals that could prevent you from eating your
next meal. Here eating your next meal means that you are alive and well. January
2010. Example: Think of the unfortunate earthquake victims in Haiti, who were
hale and healthy and the next moment.... I can't even think, fathom and narrate the
horror of their suffering. If you eat less or more, both are bad. In Hinduism, you
don't eat for yourself; you eat for the Atman, the Great Soul or the Universal Soul
in you. Bhagavad Gita says:
6.16: Yoga is not for him, who either eats too much, or eats too little. It is not for
him, who either sleeps too much or stays awake too long, O Arjuna.
9.27: Whatever you do, whatever you eat, whatever offerings you make,
whatever you give away, and whatever austerities you perform, O son of Kunti,
do that offering unto Me.
The Christian equivalent is saying the Grace before meals. All acts are done for
Him, which means service to mankind is service to Him.
Dear Lord, bless this food to the nourishment of our bodies and us to thy
service. In Christ's name we pray, Amen.
The Jews have more elaborate recitation of Grace before (Ha-motzi), after,
and between meals. They have Grace for wine, fruits, pastries, beverages, nonearth foods (meat, fish, milk and cheese). A typical Jewish Grace is as follows:
Praised be Thou, O Lord (Adonai) our G-d (God), King of the universe who
brings BREAD from the earth or by whose word all things came into being.
For each food item substitute the name of that food in the Grace: Fruit of the vine,
fruit of the earth (vegetables), pastries....
You may notice in the Jewish Grace that by God's word all things came into
being. In Hinduism, God by His Will, thinks the Thinkables, utters the
Speakables, and creates the objects, Universe and beings. The Thinkable becomes
the Speakable and the Speakable becomes the Object. I think and speak Apple;
Abracadabra! I have Apple on the palm of my hand; I wish it is that easy. It is by
God's thought and word, creation comes into being. SUta Samhita says, Supreme
Consciousness is Motionless Apada (Stirless word or Brahman), which becomes
the four forms of Pada (word), which again can become Apada. That sound is
called NADA by the Tantrics, which is the origin of beings and objects. When
Bindu explodes, a sound is produced which is called SabdaBrahman (Sound
Brahman = Sound Consciousness). Bindu is like a spontaneously exploding
Wisteria Seed Pod. A German homeowner called the police and took cover
under the table when he heard a barrage of gunshots outside the house in his
garden. The police responded only to discover the seed-missiles were
shooting out of the exploding Wisteria pods.
Sabdabrahman is Karana Bindu (Causal Bindu) which remains motionless

(Nispanda) and that sound is called ParA VAk. When this stirless sound, that
remains in Muladhara Chakra, unites with the mind, assumes the nature of Karya
Bindu (Action Bindu), exhibits vibration and motion and manifests as Pasyanti
(Visual Sound) in Svadhistana and Manipura Chakras. This evolving and stirring
Sabdabraman (with the mind) moves to Anahata Heart Chakra, it acquires
Buddhi and NAda. (Buddhi = understanding) Now the sound is called
Madhyama (middle stage) at the heart level. Anahata sounds heard by the yogis
are chini, chini-chini (onomatopoetic sounds), the sound of bell, conch, lute,
cymbals, flute, drum, Mridanga (double-drum), and the last thunder. These ten
Anahata sounds can be heard at random subsequently and only during meditation.
Ahata Sound as opposed to Anahata is the sound that is produced by an external
sound producer such as a drum and perceived by an anatomical sensory organ
such as ear. Anahata sounds originating in the spiritual heart are perceived by
(the non-anatomical spiritual or) subtle ear. So far the sound is not audible by the
third person. The next development of the SoundBrahman is audible speech
(Vaikhari or articulate speech) when it ascends to the voice box in Visuddha
Chakra. At this level it acquires Spastatara (more evident, clear or
intelligible). As you see, the stirless sound of ParAvAk acquires the faculties of
mind, Buddhi and NAda and eventually comes to a VirAt state (manifest state)
and blossoms out in words, phrases, sentences, prose, poetry of all languages.
ParAvAk is the Incubating Nidus or the Womb of discoveries and inventions.
Yogakundali Upanishad says, the speech sprouts in ParA, springs leaves in
Pasyanti, buds in Madhyama and blossoms in Vaikhari. Speech is deified as
Goddess who goes by the names UttIrnA (rise up) and Pasyanti.
The ancient pre-Christian and pre-Judaic Hindu concept is the body is PINDA
made of food; not only you dedicate the body to serve Him but also and more
importantly your soul to Him (Atma Samarpanam =
= Soul dedication). In my humble opinion, there is nothing in this universe that
Hindu religion has not fathomed which is present in other religions.
Who doesn't like to hear the sweet nectarian sound of his name uttered by
someone else? Among all names, Bhagavan likes to hear his devotees say
Govinda in couplets: Govinda Govinda.
In Judaism, out of due reverence for G-d (God), there is a prohibition on the
pronunciation of four-letter name (YHVH = Yod-Heh-Vav-Heh) except in prayer
or study. The common practice is to mispronounce the name (politely and
reverentially called deletion and substitution of syllables or letters) so Adonai is
mispronounced as Adoshem; Elohaynu and Elohim are mispronounced as
Elokaynu and Elokim. (The Hindu Chanters of hymns of 1000 names of Vishnu
have a supreme adherence to the proper enunciation of names. Any intentional
mispronunciation is sacrilegious and prohibited. Tantrics are very particular about
exact and precise pronunciation. When you invoke god or goddess, proper
enunciation is important. If the Hindu were to invoke and call god, JOHN SMITH
as JOAN SMYTHE, both deities (John Smith and Joan Smythe) get angry with
the invoker; consequences may be serious or they may simply forgive him
because they know his sincere devotion to both of them. In Hinduism,
unintentional mispronunciation does not invite the wrath of God. Here is a quote,
"Even if one were to slip on the proper method of reciting it (with faith and
completely surrendered), the Thirumanthra will not slip from its nature, which is
providing full protection to those reciting it. The Thirumanthra will protect
everyone who recite it, no matter how they do it. That is, it never fails in its
nature." It is like mispronouncing the name of the medication and taking it
internally. The medication still works and brings about its intended effect, no
matter what you call it.
Thirumanthra: Om namo Narayanaya.
In Hinduism there is ONE GOD and many are His or Her names. Hindus believe
that God is formless [Brahman] and One; people call Him or Her Brahman, The
Lord, Allah, Adonai or any other name if a new Prophet, Messiah or Guru comes
along in the future and establishes a new religion entirely unknown and
unimagined by us now. Consider the possibility that a new future prophet (Nuo)
declares establishment of a new religion, NUOISM AND CALLS HIS GOD
NUON and declares that all other Gods are defunct pretenders. Nuon, Nuo, and
Nuoism become legitimate because 3 billion people converted to Nuoism. Now I
know we should not be fighting with each other in the name of religion.) In
writing the word G-d (God) in Judaism, an observant Jew drops the letter O. G-d
is often referred to as Ha-Shem (The Name), the Ineffable Name, the Unutterable
Name or the Distinctive Name. To the Jew, God is One, both female and male
blended in One but He or She comes with many names and flavors. He invokes
and thanks Lord Adonai for Her kindness; he invokes God Elohim for being
harsh (justice) on him. Simply, Feminine Lord Adonai becomes Masculine God
Elohim depending upon dispensation. To him Female Lord (Lady) Adonai and
Male God Elohim are parents--though one-- keeping the children in line first by
giving soft love and then some tough love. Hinduism also has an androgynous
God by name Ardhanarisvara (Ardha-Nara-Isvara = half-man-Lord = Right half is
the Lord and the left half is female Sakti. Androgynous Siva is the same as
Elohim on the right and Adonai on the left of one body.
In Tibetan Buddhism, Dalai Lama is one of the incarnations of Avalokitesvara,

the Bodhisattva of compassion and the fourteenth in the line of succession that
began in 1391. The Male is Compassion and the Female is Knowledge; this
union leads to realization. The sexual union is symbolism in Tantric Buddhism in
Tibet. This union of Compassion and Knowledge is necessary to win over MAyA
and the false duality of object and subject. This fusion results in enlightenment.
To the Jews God is good and Lord and God: Lord with Female kindness and God
with Male Justice.
For the Hindus who believe in the following prayers

Utter the name of Rama in triplets (Rama, Rama, Rama) as many time as you can.
The utterance of a triplet once is equal to chanting the Sahasranamam (Vishnu's
1000 names) once and deriving its full benefits. The math is as follows: (Chuckle
if you must).
The word Rma, said three times, begets all the benefits derived from reciting
the entire Vishnu Sahasranamam. Rma = R + ma. R is the second
semivowel in the group-Ya, Ra, La, Va. Ma is the 5th labial among Pa, Pha, Ba,
Bha, and Ma. Two multiplied by five is 10; Rma said three times is
103 = 10x10x10 = 1000. See how a Hindu manipulates numbers!
Bhishma recited one thousand names of Maha Vishnu. Goddess Parvati asked
Siva, her Consort whether there is a shorter version of Sahasranamam (1000
names). Think of people or goddess in a hurry! Siva Peruman replied to Parvati:
"Rama Rama Ramethi, Rame Rame Mano Rame
Sahasra Nama Thattulyam Rama Nama Varanane."
Recitation of the one word Rama once will bring benefits equal to recitation of
all one thousand names.
Don't forget to supplicate and beg Sita Pirati to confer on you the supreme title of
Prapannan* after you surrender yourself (saranagati). She forgives all your minor
and major infractions and Ppams, lines up your head at the feet of Rama and
whispers in His ears to grant Raksa () to you.
= preservation, protection, salvation. Kakasuran obtained Raksa
from Sita abused physically by him, when everyone rejected and abandoned him.
Kakasuran is personification and euphemization of abuse by thought, word and
deed.
Prapannan* = He who accepts God as his sole refuge.
Breath control and meditation according to Bhagavan Krishna in The Uddhava

Gita, Dialogue 9, Verses 32 to 46.
The following is what Krishna says in answer to Uddhava's question on
meditation and concentration of the mind.
9.32 Sit in a comfortable position on a level surface with head, neck, and back in
one line; palms and hands facing upward on your lap; and gaze directed
downward.
9.33 Submerge the senses; focus the mind on your breath; breath in slowly; hold
the inhaled breath; exhale slowly; pay attention to the out-breath; hold the outbreath and then inhale slowly.
In cold clinical words:
Inspiration - >Retention of breath - >Expiration - >Hold the residual breath - >
Inspiration.
Concentration on an object may be difficult; if you choose one, choose a part of
your body, the smallest possible anatomical part, like the finger tip, nasal tip,
thumb. More easily, you can concentrate on your breath going in and out.
9.34 Let Prana (breath) go up the lighted path of Susumna Nadi, fine as the Lotus
stalk. Upon arrival at the silent Anahata Chakra, peels of Pranava, Om fills the
center; chant the Mantra Om on the out-breath. (Solar rays pass up the Susumna
Nadi.)
9.35 Chant Pranava Mantra Om ten times at each sitting thrice daily; you will
gradually gain control over your breath; you will be ready for meditation.
9.36 Deep in the cave of the heart there is an inverted eight petal lotus bud
pointing down from its stalk. (note: heart here refers to spiritual heart, which is
present on the right side of the anterior chest--No! it is not an anatomical organ.)
9.37 While meditating, visualize the lotus petals open revealing in its center, Sun,
Moon, and Fire. See the Self (Krishna) in whatever native form one likes.
(The three canals of Susumna Nadi are one within the other, a tube within a tube:
outer tube is Rajasic Vajra Nadi which is the sun, the middle tube is Sattvic Chitra
Nadi (Moon), and the innermost tube is Brahma Nadi signifying passage of
Kundali and Kundalini consciousness. The inner tube is more subtle than the
outer tube; the innermost is the subtlest. It is said that normal human
consciousness becomes a higher consciousness as seen in gifted people like
Einstein and Superconsciousness in Yogi who is steeped in Kundalini Yoga.)
9.38 Whatever form of Krishna or Self you choose, let it shine and smile upon
you.
9.39 Krishna says, I will be in the center of the lotus as a dark nimbus cloud with
eyes and face radiating grace and love and Lakshmi sitting on my chest.
9.40 Visualize me with scintillating jewels, ankle bells, bracelets, and shining
lotus feet.
9.41 Let your mind build my image of my body in all its parts and see my
complete self as an immanent being there.
9.42 Shut out the external world; withdraw from all sensory stimuli; fix your mind
on me in the very center of the heart lotus; keep going towards the epicenter of the
lotus (involution).
9.43 As your travel towards the center and concentrate your attention, your mind
flows in a continuous stream; hold your attention on the benign face of My being.
9.44 Concentrate on My face for a while; later let My form vanish and what is left
behind is the Self; hold on to it and become one with it; now the Self and you are
one.
9.45 Remain in that state; it is like fire fusing with fire.
Here is what Sri Swami Sivananda says about Susumna Nadi.

Sushumna extends from the Muladhara Chakra (second vertebra of coccygeal
region) to Brahmarandhra. The Western Anatomy admits that there is a central
canal in the Spinal Cord, called Canalis Centralis and that the cord is made up of
grey and white brain-matter. Spinal Cord is dropped or suspended in the hollow of
the spinal column. In the same way, Susumna is dropped within the spinal canal
and has subtle sections. It is of red colour like Agni (fire).
Within this Susumna there is a Nadi (river, tube, pipe, channel) by name
Vajra (thunderbolt) which is lustrous as Surya (sun) with Rajasic
(passionate, active) qualities. Again within this Vajra Nadi, there is another
Nadi, called Chitra (bright). It is of Sattvic (vituous) nature and of pale
colour. The qualities of Agni, Surya and Chandra (fire, sun and moon) are the
three aspects of Sabda Brahman. Here within this Chitra, there is a very fine
minute canal (which is known as Canalis Centralis). This canal is known as
Brahmanadi through which Kundalini, when awakened, passes from Muladhara
to Sahasrara Chakra. In this centre exist all the six Chakras (lotuses, viz.,
Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna).
The lower extremity of the Chitra Nadi is called Brahmadvara, the door of
Brahman, as Kundalini has to pass through this door to Brahmarandhra. This
corresponds to Haridwar which is the gate of Hari of Badrinarayan in the
macrocosm (physical plane). The Chitra terminates in the Cerebellum.
In a general sense the Susumna Nadi itself (Susumna = gross substance of
Spinal Cord) is called Brahma Nadi because, Brahma Nadi is within the
Susumna. Again the canal within the Chitra is also called Susumna, because
the canal is within the Susumna. Ida and Pingala Nadis are on the left and right
sides of the spine.
Chitra is the highest and most beloved of the Yogins. It is like a thin thread of
lotus. Brilliant with five colours, it is in the centre of Sushumna. It is the most
vital part of the body. This is called the Heavenly way. It is the giver of
Immortality. By contemplating on the Chakras that exist in this Nadi, the Yogi
destroys all sins and attains the Highest Bliss. It is the giver of Moksha.
When the breath flows through Susumna, the mind becomes steady. This
steadiness of the mind is termed "Unmani Avastha", the highest state of Yoga. If
you sit for meditation when Susumna is operating, you will have wonderful
meditation. When the Nadis are full of impurities, the breath cannot pass into the
middle Nadi. So one should practise Pranayama (breath control) for the
purification of Nadis.
July 21, 2008:

I am recommending the following to Sri Vaishnavas and the willing.
Srivaishnavism is known for its three sacred Mantras. Srivaishnavism has the
distinct honor in embracing all castes in its fold; once you are a Srivaishnava, you
are equal with all other Srivaishnavas. The humility is the most important asset of
a SriVaishnava. He or she always signs off as, 'Adiyen' meaning that the person
is your humble servant serving at your feet. That Adiyen may be a physicist, a
physician, a musician.... To that person, serving at your feet is serving at the feet
of the devotee of the Lord, which is equal or more than equal to serving the Feet
of Bhagavan (Lord). For the meaning of the three mantras go to Srivaishnava
mantras.
Yours,
Adiyen (That is me.)
It is a common recommendation for a Vaishnava devotee to mentally chant,
Sriman Narayana Charanau Saranam, Prapadye Srimathe Narayanaya Nama,
anywhere, anytime. Combining this Mantra with Breath control has its
advantages. Assume Padmasana pose. Take a deep breath and hold. Kumbhaka is
the breath-holding phase, during which mentally chant the Mantra 5 times and
breath out deeply. You may perform it for 5-10 minutes twice a day. Other times,
you may chant this Mantra without holding the breath.
The other method.
Commit all three Mantras to memory before you proceed. Or write them down
and chant in your mind from what you wrote on the paper.
Assume Padmasana posture. Take a deep breath and hold it. Chant the following
three Mantras silently in your mind while you hold your breath and exhale at the
end. You could do this for a period of about 5-10 minutes twice a day. It will
bring you peace and tranquillity. Deep breath for 3-4 seconds, mental chanting of
all three mantras for 15 - 20 seconds and exhalation of 3-4 seconds. The whole
procedure takes about 20 to 30 seconds in one cycle.
So you want to meditate. Here is the physiology behind

meditation and contemplation. You need
the Inner Organ in tranquil state to engage in contemplation
and meditation. You have to turn the outer
world off to enter the Inner world.
Go to TANTRA for more preliminary information on perception, inference,

analogy, negative proof, indirect knowledge, probability evidence and much
more. The following passage is a continuation from Tantric text. For successful
meditation you need a fully functional "Inner Organ' made of Mind, Buddhi, Ego,
Chitta and the soul. Find out what they mean. Mind is a mechanical meditator;
Buddhi is a fickle meditator; Chitta is a serene meditator.
Soul, the King presides over, directs, and benefits from Mind, Buddhi, Ego and
Chitta. When they all go to battle for the king, they all die with Chitta merging
with the Soul. What it means is mind the mechanical meditator, Buddhi the fickle
meditator and Ego the I-maker have to die for the Chittam to meditate and find
oneness with the soul. Manas-Nasa = destruction of mind; Buddhi-Nasa =
destruction of Buddhi; Ahamkara-Nasa = destruction of Ahankara (ego). When
there is destruction of ego, mind, and intellect, there is tranquility, there is no
egotistical 'I' factor, there is no propagation of thought waves from the mind, and
there is no intellection giving rise to extraneous concepts and notions. Under these
ideal conditions, Chittam can go to work and meditate on the Indivisible Oneness
(Universal Consciousness) and merge with it.
= Intellect . Buddhi or Intellect is the Prime Minister. a sifter, a sorter, an
analyzer, a collator, and a processor of knowledge
= Egoism. Ahamkaram or I-Doer or I-Maker is a cabinet Minster. I
am (Self or my being is) the center of the universe.
= Mind. Manas or Mind is a cabinet minister. A gatherer of information through
sense organs.
= Determinative Faculty. Chitta or DF is a cabinet minister. a shuttle that
moves knowledge back and forth from the front burner of consciousness or Buddhi to back burner
for storage and vice versa.
Buddhi, Ahamkara and Manas are linear in that Buddhi14 gives rise to
Ahamkara15 which gives rise to Mind or Manas16. Distal elements such
as hearing17 tactile sense18, vision and color19, tasting20, smell21 report to Mind or
Manas, which reports to Ahamkara, which reports to Buddhi. Buddhi interacts
with Chitta, the shuttle that moves knowledge back and forth between storage and
the front of consciousness or Buddhi.
The Tattvas.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MyA6, Kla7, Niyati8, Kal9,
Vidya10, Rga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16,
hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23,
ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30,
odor31, ether32, air33, fire34, water35 Earth36.
Explanation of these terms and other perspectives
Perception moves from the sense organs to the mind in the apprehension of
General and Peculiar qualities, from indeterminate to determinate, from
preliminary to specific, from Nirvikalpam to Savikalpam. Higher need is moving
the perception to the soul. This is Intellectual perception, which is apprehension
by what is called Antakarna or Inner organ, consisting of Buddhi, Ego, Mind and
Chitta serving the soul. Going beyond General and Peculiar qualities or
perception is Intellectual Perception (). In the West, Mind and
Egoism are well discussed and explored; Buddhi and Chitta are poorly
understood.
The following meanings of the words are close approximations.
Buddhi = = Intellect. Reason, power of discernment or judgment
Ahamkaram = = Egoism
Manas = = Mind
Chitta = = Determinative Faculty

Sense organs of perception = Seeing, hearing, smelling, touching, tasting.
Indeterminate perception or knowledge = First Look.
Determinate perception or knowledge = Complete or near-complete knowledge.
Experiential Knowledge = Internal experience of love, hate...
Sense organs project their image on Manas, the mind. This is called
(Indriya-kAtchi = Seeing or perception through sense organs).
The first perception (the first look) is not complete and not determinate; it
is (Indeterminate perception). ArAgam ( = Rga is
desire) and Buddhi Tattva make it possible for Nivikalpa Indeterminate
Perception or knowledge to become SavikalpakKatchi ( =
Determinate Perception or Knowledge). It means that the knowledge is complete
and determinate. Indeterminate becomes Determinate perception; the latter
becomes an experiential knowledge, when impacted with desire and Buddhi (
(Tanvetanaik-Katchi). In this state, the sense knowledge
is subjected to psyche's desire, and Buddhi (Intuitive intellect). Experiential
knowledge () is internal experience of love, hate, pain,
pleasure... brought about by Rga or Desire and experienced by soul's intellect
after the sensory input goes through Indeterminate and determinate perception.
Indeterminate knowledgeDeterminate KnowledgeExperiential Knowledge.

You see a form behind a diaphanous screen; you don't know whether it is a male,
a female, or a statue. That is Indeterminate knowledge. The form moves and
comes in view before you. You apprehend the form as a woman; that is
determinate knowledge. The figure is a statuesque, living breathing young woman
and induces positive feelings and love at first sight; her demeanor is bewitching;
the juices start flowing ; the sensitized pheromonal receptors are heightened; the
adrenaline rush is palpable and causes palpitation; you without your awareness
develop a physical response to her; she kindles your desire and Buddhi gives a
thorough look-see; you are melting in the heat of passion; you desire for union;
that is Experiential perception or knowledge. This is the physical side of human
response. There is less knowledge among people with regards to spiritual side of
human response. You hear of ecstasy in seers and sages, when they meditate on
God. That spiritual ecstasy is compared to sexual bliss in Tantric texts. Sexual
bliss is difficult to express in words; so also is Spiritual bliss, but it is much more
intense, when the Yogi experiences what is called Turiya and Turiyatita, the 4th
and 5th state of human consciousness (the other three are wakefulness, dream
sleep and deep sleep). This is the ultimate human experience in this phenomenal
world.
Experiential knowledge = Self-perception of pleasure and pain
brought about by arka-tattuvam ( = Desire).
Direct Perception = Pratyaksha Pramana (= = KAnadal
Alavai) is the knowledge gained by direct perception of an object by the senses.
The first impression is the general appearance or occurrence and is called
Nirvikalpa Pratyyaksha ( ), Indeterminate perception.
Vikalpam = difference. Nirvikalpam = undifferentiated or indeterminate. The next
perception in sequence is Savikalpa Pratyyaksha ().
Savikalpam is knowledge that comes with perception associated with appreciation
of difference. One comes to know how an object is different from the rest. It is a
definite identification of the object and its true nature. Savikalpa Partyyaksha is
knowledge that is not tainted with doubt, confusion, and erroneous apprehension
(). Savikalpa Patyaksha is knowledge devoid of stain.
It is indicated that Inner Organ is endowed with functional polymorphism, the
constituent name based on its function. When it emotes (Manasa-Vrtti) it is called
Manas or mind; when it thinks (Buddhi-Vrrti) it is Buddhi; When it is in memory
mode (Chitta Vrrti), it is Chittam. Thus Mano-Buddhi-Ahamkara-Chitta is one
entity with multiple functions. Each function in the active mode inhibits the other
functions with ever-present Ahamkara humming in the background..
Soul's intellect, when at work, goes after the objects. It uses the five sensory
organs like the eyes. Its perception is based on and limited by the organs. Indriya
KAtchi (Sense Perception) perceives without the stain of doubt and erroneous
apprehension the object's general quality without knowing its name and genus.
This is known as sense-knowledge. The first knowledge engendered by and
associated with the five sense-organs takes a foothold in Chitta (Determinative
Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a name,
genus and such attributes to the object and thus establishes a clear comprehension
of the object. This is known as MAnatha KAtchi (Intellectual Perception),
, Intellectual perception by the soul through the functioning of
the intellect.
External Sense Organs: They are the eyes, the nose, the tongue, the ears and the
skin, which serve to collect disparate sensations from the outer world. They are
outside of the Inner Organ.
Mind = = Manas. Mind is also called Lower mind. Mind is made of

thoughts when it is active (Manas-Vritti). Mind captures the images and sensory
impressions from the sense organs, which perceive the external world. There is a
continuous assault of the external world on the mind during waking hours. That
creates thought waves in the mind lake. In dream sleep, mind is active though
there is no contact with the external world. These are thought bubbles in the form
of audiovisual presentation rising from the subconscious mind. Mind suffers
from five afflictions. Five Klesas: avidya1 (ignorance), asmita2 (egoism),
raga3 (desire), abhinivesa4 (tenacity for mundane existence) and dvesha5
(aversion). These entities arise in a cascade fashion starting from Ignorance
giving rise to Egoism and so on. Avidya is not knowing that we take the noneternal as the Eternal, Impure as pure, pain as pleasure, desire sprouting
from egoism and aversion as real, and not identifying oneself with the Soul.
Buddhi: = . Reason, power of discernment or judgment, rational
faculty, decision maker, director of Manas, one of the four species of antakarana.
Antakarana = = Inner seat of thought, feeling, and volition,
consisting of four aspects: , , , , (Buddhi or
Intellect, Egoism , Mind, Determinative Faculty. = utkaruvi = Inner
Organ = Antakarana = . Buddhi is also called Higher Mind. (Mind
is lower mind.) Buddhi has filters: Sattva, Rajas, and Tamas (Virtue and
goodness-its color is white; Motion and passion - its color is red; Darkness
and sluggishness - its color is black. Buddhi is the faculty that determines the
course of action, when one is faced with a contingency: trivial, ordinary, lifethreatening. When Buddhi is churning, you call the function Buddhi-Vritti. Same
is true of Manas-Vritti. Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are
controlled by a three-way switch, a case of reciprocal inhibition; only one switch
is operative at a time. It is like the gears in the car; we use only one gear at a time.
Ego Engine hums in the background and goes silent with others when Chitta is
active. When Manas is churning, Buddhi and Chitta stop churning. Manas is a
gatherer of information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a
processor of knowledge. It is like gathering intell (intelligence) by Manas, the
field agents, and the analyzer of 'intell' is the Buddhi.
Ego: = = Ahamkaram. It is the I-doer or I-maker. It is all
about I, Me, Mine, and Mineness. It is generally possessive and selfish. Ahamkara
identifies itself with the body as if it is one's own self; it mistakes the body for the
self or soul. Body awareness eclipses and sacrifices soul awareness. One can quell
the Ego or modify it. Ahamkara also has three filters: Sattva, Rajas and Tamas.
One can quell Rajas and Tamas as Yogis do and exhibit Sattvika Ahamkara.
Manas sends its impressions through Ahamkara and its filters to Buddhi, which is
the penultimate arbitrator. But Chitta supersedes Buddhi and the Soul reigns
Supreme.
Chittam ( = ): Citta in Sanskrit. Chittam is a chronicler and repository
of mental impressions and experiences. It is said to be a seat of consciousness,
sub-consciousness and superconsciousness. Since there is no equivalent word in
English, Chittam is variously called Consciousness, Soul, Memory Bank,
Contemplative faculty, Inner man, Repository of Experiences, Storehouse of

Vasanas (smells from past life), Samskaras (tendencies from past life) and
Gunas (modes or qualities). One source tells when Sattva, Rajas and Tamas
(Virtue, Motion and passion, and darkness) are in equilibrium, it is Chittam which
in its pristine state gains entry into Universal Consciousness; when they are in
disequilibrium, it is Buddhi. Thus Chittam is a superior state. Chittam is the
corporeal equivalent of Cosmic Witness. Chittam itself is not a physical entity.
Vasana means fragrance, that clings to the clothes; Vasanas are the impression of
anything remaining unconsciously in the mind, the present consciousness of past
perceptions, and knowledge derived from memory. It is the fragrance left from the
past life that clings on to our psyche in this birth. Samskaras are impression on the
mind of acts done in a former existence. At present, we are made of Vasanas and
Samskaras meaning that our present life and behavior are a continuum from the
past life remaining true to our past-life behavior. Our body, mind, soul and psyche
follow the script written by Vasanas and Samskaras. Consider your DNA
inherited from your parents; likewise you inherit your Vasanas, Samskaras and
Gunas from your past life. In the dream sleep, Buddhi, Ego and Mind are in
abeyance because there is no external world but Chittam is functional and draws
images and experiences from its own memory bank; it is a subjective world; the
senses do not perceive; the organs do not respond; Buddhi does not churn; that is
dream. (Sleepwalking or somnambulism is a sign of CNS immaturity in
children.) If one experiences a dream that is not of this world, it is from the
memory from previous life ( Prva Janma Smaranam). Chittam is man in his
essence. Chittam makes the Inner Man. It is said that one should keep one's
Chittam squeaky clean. Chittam is the radiating light of the soul of man. Chittam
is Sum of man. You are what Chittam is. When you see an apple, your Inner
Organ (Chittam) has to morph itself to the shape, size, color, odor, taste... of an
apple; then only you see an apple in its completeness. You see an apple; you (your
chittam) become an apple; you hear music, you become the music. All that
happens in your Chittam. Chittam is the seat of deep contemplation. Whatever is
contemplated in depth in Chittam, that it becomes; that a man becomes. Chittam
becomes the repository of Sattva, Rajas and or Tamas in one mode or any of its
combinations, one becoming more dominant than others. Chittam is a sage, a
warrior, a killer.... If Chittam becomes the repository of malignant behavior such
as murder, extreme greed etc, they leave a permanent imprint and never leave a
person. Chittam is what makes a man a Buddha, a Jesus Christ, a Sankaracharya,
a Lincoln, a Gandhi, a Hitler, a Madoff, (Jan 18, 2009) or Rajaratnam. Sattva
(Virtue) is in the dominant mode in the first five people; Tamas or darkness is in
the dominant mode in the last three persons. If you don't give in to the onslaught
of distracting thoughts and keep Siva constantly in your Chittam, Sivam you
become. Thence all your actions are His. Chittam is Sukshma Sarira or subtle
body.
Chittam is not listed as one of the Tattvas TATTVAS-36 along with Buddhi14,
Ahamkara15, Manas16. It is said that Chittam is part of Prakrti Tattva13 . Vedanta
considers Anatahkarana as fourfold, while Sankhya and and Yoga Sastras
consider it as threefold; Siddha Siddhanta, one of the Inner Religions in Saivism
considers Antahkarana as fivefold: Chaitanya (Higher Consciousness), Chitta,
Buddhi, Ahamkara, and Manas. There are deities who preside over these
faculties: Vishnu-Achuta over Chitta; Brahman over Buddhi; Siva over

Ahamkara; Moon over the Manas.
Tattvas or principles: Siva1, Sakti2, Sadasiva 3, Isvara4, Sadvidya5, MayA6,
Kala7, Niyati8, Kala9, Vidya10, Raga11, Purusa12 Prakrti Tattva13, Buddhi14,
Ahamkara15, Manas16, hearing--Ears17, touch--Skin18, vision and color--Eyes19
, tasting--Tongue or mouth20, smell--Nose21, speech-Larynx22, grasp-Hands23,
ambulation--Feet24, evacuation--Anus25, procreation-Genitals26, sound27,
palpation28, form29, taste30 , odor31, ether32, air33, fire34, water35, earth36.
Saiva Siddhantist says, soul is the ever-awake knowing entity in wakefulness,
deep sleep and dream sleep. The sense organs receive their respective stimuli
(eyes perceive color and form, ears receive sound.) and pass them on to
Antahkarana, the inner organ which consists hierarchically of Chitta
(consciousness), Buddhi (Intellect), Ahamkara (Ego), and Manas (the Mind) and
Chitta supersedes Buddhi, Ahamkara, and Manas. Perception received by the
inner organ reaches the soul, as the wave rolls to the shore.
Antahkarana (Inner Organ) is the expression of Saksin (Atman, Soul, Witness)
and is compared to a ray which radiates from the Witness, Atman or Self. This
emanation is called Vrttis or ripples. Perceptions are compared to the waves
reaching the Self. Thus the waves travel to and from the Witness. Chitta = ROM
and RAM. Chitta (Chittam) is like the RAM memory or clipboard, remembering
and forgetting; The forgetting is called Apohana and recall is known as Smrti.
Chitta obtains knowledge from Buddhi and keeps it in storage. Apohana or
forgetting is to move the knowledge to the back burner from the front of
consciousness. It is not really forgetting; it is in storage (ROM memory). Smrti or
remembering or recollection is to move the knowledge from the back to the front.
Thus Chitta is the storage and the shuttle moving memory from the forefront to
the back and vice versa.
More on Apohana and Smrti. Antahkarana is the inner organ or the repository of
Manas, Buddhi and Chitta. Chitta is a shuttle and moves knowledge back and
forth from the front burner of consciousness or Buddhi to back burner and vice
versa. When knowledge shuttles via the shuttle-express (Chitta) to the front of
consciousness, you call it Smrti or remembrance; when knowledge is put in
storage and not remembered, it is called Apohana (loss or forgetting); but it is
available upon demand. Impressions; analytical interpretation; and storage and
recall are the respective functions of Manas, Buddhi and Chitta, which work like
gears in the car; when one gear is on, the other two gears are disabled. The
components of the Inner Organ are functional. It is one entity with many
functions. Example. Father is a son, a husband, an uncle, a father-in-law.... He is
one person; his functions are according to his titles; he cannot mix his roles; when
he plays one role, the other roles are switched off.
The Buddhi is less subtle than Chitta, makes decisions and instructs the Mind
which works in collaboration with the five Janendriyas (sense organs = eyes, ears,
nose, tongue and skin). Mind serves as the blackboard whereon the sense organs
register their impressions, which are converted as concepts by the mind and
presented to Buddhi, which rejects most of them and keeps some as nuggets of
knowledge. Buddhi keeps moving the knowledge back and forth between the
front and back of the consciousness as Smrti and Apohana with the help of Chitta.
Antakarana (Inner Organ as depicted below) is operational in two modes:
External knowledge Acquisition (Abhijna) and internal Self-Knowledge
(Pratyabhijna) acquisition. In Abhijna knowledge acquisition, knowledge
proceeds from the gross to the subtle, from the sense organs to Chitta via Mind,
Ego, and Buddhi. Sense organs report to Mind which reports to Ahamkara, which
reports to Buddhi, which reports to Chitta. As we proceed from Sense Organs to
Witness, we are moving from a world of matter via the Mind, Ego, Buddhi and
Chitta to a world of Self, Pure Consciousness or Witness. Mind and others are
matter, while Witness is Spirit. We are moving from matter to Spirit. In this
centripetal movement, the perfected one realizes that he (the individual self) is
one with the Witness or Self. Tat Tvam Asi = That Thou Art = That you are.
THAT is God, Witness.... God you are. Don't get carried away. Each one of us is
an image of God; an image is not the Real Thing. A shadow is not real. God is
Supreme Consciousness. Human consciousness is an infinite dilution (one part in
a gazillion) of the Supreme Consciousness of God. When the individual soul
sheds all impurities, it (you) becomes one with God. That is when 'Tat Tvam Asi'
applies to you.
That Knowledge is Pratyabhijna (Spontaneous Recognition). Bhijna is cognition
and Pratyabhijna is Recognition. Pratyabhij refers to the spontaneous
recognition of the divine nature hidden in each human being (atman)
More on Pratyabhijna. Pratipam and Jna are the constituent words. Pratipam is
'facing oneself and what is forgotten'. Jna is 'Knowledge'. Tagare--Pratyabhijna
Philosophy. The present experience is identical and in total conformity with what
was experienced in the past; that is 'Recognition'. It is seeing or cognizing an
experience, an object or a person presently before you. You know Mr.XYZ from
the past. He remains in stored memory and yet that memory is not in the forefront
of your consciousness. When you see him suddenly before you in Niagra Falls,
you experience Pratyabhijna or Recognition. The knowledge has moved from
storage to the storefront, from the back burner to the front burner.
You have knowledge of God from Sacred texts, from experience, from inference
and from apprehension that one's own self is God. When an experience impinges
on you that says, 'I am that very Lord', you have come to Isvara Pratyabhijna or
Recognition of the Lord.
We need the Mind, Ego, Buddhi and Chitta to arrive at Saksin, Witness, Universal
Consciousness... These are aids or way stations. Each entity churns and propels knowledge from
one to the next. This churning is called Vritti. Once all entities have performed their functions,
they undergo autolysis, self-destruction, immolation, a sort of psychic apoptosis (programmed
death) for the time being. They do regenrate. By the way, these four entities are functional and
not anatomical entities. You cannot have matter enter the realm of Spirit. The matter has to die;
Mind has to die; Ego has to die; Buddhi has to die. The flesh dies and Spirit rises. Chitta has the
remembrance power (smrti, Recognition). All Vrittis dissolve and matter is reabsorbed by
Kundali as the Kundalini Sakti rises through the Chakras. This is the power needed for the Yogis
to dissolve in the Witness (God or Universal Consciousness, Inner Abider) and become one with
It. As Sakti moves from one matter to the next to go to the Spirit, each encounter with matter
evokes a response, 'Neti Neti, Not this, Not this. Once each entity is studied and rejected, Sakti
arrives at the Real Thing, Witness or Self. This is It. This is ultima Thule. In Pratyabhijna mode,
it turns itself inward and obtains Self-Knowledge. Abhijna is outbound, while Pratyabhijna is
inbound.
Bhijna is to know God exists by knowledge; Pratyabhijna is to know Him by
direct experience, knowing, Tat Tvam Asi and recognizing Him. I am that
Siva. It is realization of the ever-present Reality. It is finding Anuttara ( ),
the One not having a superior or the Ultimate Reality.
December 16, 2012
Jesus Christ experienced Pratyabhijna and said, Tat Tvam Asi (That thou art =
God You Are = That I am.) That = God.
John 8:58. Jesus said to them, Truly, truly, I say to you, before Abraham was
born, I am.
Exodus 3:14
14 God said to Moses, I AM WHO I AM; and He said, Thus you shall say to
the sons of Israel, I AM has sent me to you.
I AM = Aham ( = I being such) as said by Siva.
How coincidental is it that both the God of Abraham and Siva said the same
word(s)?
In Pratyabhijna mode, it turns itself inward and obtains Self-Knowledge. Abhijna is outbound,
while Pratyabhijna is inbound. Abhijna is to know external objects; Pratyabhijna is to know
oneself as the Self, Witness or the Universal soul.
In Kashmir Saivism, Pratyabhijna means Spontaneous Recognition. You are in spiritual search;
your Guru says what you are searching is you; you and the object of your search are one; you
and Self are one; Individual self and the Universal Self are one; You and Siva are one. One's true
self is nothing but Siva. The caveat is that the claimant should be pure to claim such a medallion.
It is the individual soul becoming one with the Universal Soul.
What is the purpose of all this discussion? It is all about meditation. It is becoming one with the
object of your meditation. It is becoming one with your God. Remember you came from him;
you are a fragment (amsa) of Him or a spark according to Ramanuja. When you reintegrate with
Him, that is finding the fountainhead; that is like salmon going back to the redd (= the spawning
area or nest of trout or salmon).
In successful Mantra meditation, Mind dissolves in Buddhi and Buddhi dissolves in Chitta.
Chitta dissolves in the Self or Witness. This is essential for proper meditation. This sequential
process has four parts to it: meditation by the mind, chanting of mantra by Buddhi,
contemplation by Chitta, eventual dissolution in the Self. It goes from thought-initiation to
application to contemplation to dissolution. Chitta keeps you in the 'groove' . You need Chitta to
keep meditation, concentration and contemplation in sync. Mind is a mechanical meditator;
Buddhi is a fickle meditator; Chitta is a serene and steadfast meditator. Your aim is to graduate
to and dissolve in Chitta meditation and the self. Mind meditation and Buddhi meditation are
out-bound meaning the thoughts are out-bound in the world of happenings; you are in the world
of Nama and Rupa, names and forms. Chitta meditation is inbound in the sense it is in step with
the Atman, the Inner Soul, the Witness. At this juncture the Chitta goes into Smrti mode
(remembrance) and engages in deep contemplation. In remembrance mode, it is pratyabhijna. It
sees and recognizes God (Siva).
For successful Mantra Meditation, an aspirant must have the following qualities.
Santi = Serenity. Mind must be brought under control and trained not to chase after senseobjects under the false belief that they provide happiness.
Dantah = Control of Sense-organs. One must strive to prevent the sense organs from exploring
the world of sense objects and imprinting on the mind the sensual experiences.
Param uparatah = Withdrawal of mind. Mind is trained to forget the sense enjoyments of the
past and desist from fancied sensual imageries.
Shanti Yuktah = Tranquility + Absorbed in = forbearance. One should train oneself not to
be disturbed and distracted by frustrations of daily living.
December 17, 2012.

According to Yoga Sutras, there are personality types, fit for
yoga. You heard about personality types like type A and type
B. Yogis studied the minds of people and divided them into
five kinds:
Kshipta Chitta: This mind is subject to distraction or absent.
Rajasic personality is the underlying characteristic meaning
there is motion and passion. If you know what a motor-mouth
is, this qualifies as a motor-mind: There is no focus; it is not
an ideal mind for yoga. Kshipta = scattered, distracted.
Kshipta Chitta = Addlehead, Scatterbrain.
Mudha Chitta: This is a dull and forgetful mind dominated
by Tamasic personality, meaning darkness, sluggishness, and
general malaise. Mdha = stupid, dull. Mudha chitta =
Muddlehead.
Vikshipta Chitta: This is a distraught and agitated mind with
periods of calmness and Sattva. Vikshipta = bewildered,
agitated. Vikshipta Chitta = Rattlehead.
Ekagra Chitta: This is a one-pointed and trainable mind,

which can practice yoga. EkAgra = one-pointed, having one
point. Ekagra Chitta = Laser head.
Niruddha Chitta: This is a restrained mind, most suitable for
yoga practice. Niruddha = restrained. Niruddha Chitta = Good
head.
(Epithets are for entertainment only and no insult is intended.)
In the diagram below, you will notice that the Soul occupies the center; Mind,
Ego, and Intellect serve Chitta or Determinative
Faculty, which serves the Soul.
In the diagram above, you will notice that the Soul occupies the center;
Mind, Ego, and Intellect serve Chitta or Determinative Faculty, which
serves the central Soul. Sense organs report to the Mind, which submits the
mental impressions to Ego, which analyses them from selfish point of view
of the experiencer and forwards ego-colored impressions to Buddhi
(Intellect).
Manas = Mind. Buddhi = Intellect. Chitta = Citta =
Determinative faculty.
When Buddhi is churning, you call the function BuddhiVritti. Same is true of Manas-Vritti and Chitta-Virrti.
Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are
controlled by a three-way switch, a case of reciprocal
inhibition; only one switch is operative at a time. When Manas
is churning, Buddhi and Chitta stop churning. Manas is a
gatherer of information; Buddhi is a sifter, a sorter, an
analyzer, a collator, and a processor of knowledge. It is like
gathering intell (intelligence) by Manas, the field agents, and
the analyzer of 'intell' is the Buddhi. Buddhi is intelligence,
reason, power of discernment or judgment. Its intrinsic
memory is evanescent (has only short-term memory like
RAM.). Antahkarana is the inner organ or the repository of
Manas, Ego, Buddhi and Chitta. Chitta is a shuttle that moves
knowledge back and forth from the front burner of
consciousness or Buddhi to back burner and vice versa. When
knowledge shuttles via the shuttle-express (Chitta) to the front
of consciousness, you call it Smrti or remembrance; when
knowledge is put in storage and not remembered, it is called
Apohana (loss or forgetting); but it is available upon demand.
Impressions; analytical interpretation; and storage and recall
are the respective functions of Manas, Buddhi and Chitta,
which work like gears in the car; when one gear is on, the
other two gears are disabled. Ego or Ahamkaram is the 'Idoer', which looks at its own important self from the self of
others and the world and is a mediator between the id and the
world of objects and beings.
Vritti or vrtti in this context is churning of the mind, Buddhi
and Chitta, meaning they are engaged in their respective
activities. Yoga is to turn off this churning of the restless
entities, so that he can abide in his self (svarupa) with ablation
of mind, Ego and Buddhi and subside in Tranquil ChittaAtma. Only Chitta communes with the effulgent Soul.
Mind, Buddhi, and Chitta are one entity with three different
functions (functional polymorphism) and so named
individually based on its function at that moment in time;
Chitta is hierarchically the most superior element of the three
and has the privilege of communicating with the Self or the
Soul which occupies the center of a human being (and the

diagram). When Chitta communes with the Soul, Mind, Ego
and Buddhi vanish (autolysis); peace and quiet prevail;
communion with the Soul is effective.
Soul, the King presides over, directs, and benefits from Mind,
Buddhi, Ego and Chitta. When they all go to battle for the
king, they all die with Chitta merging with the Soul. What it
means is mind the mechanical meditator, Buddhi the fickle
meditator and Ego the I-maker have to die for the Chittam to
meditate and find oneness with the soul. Manas-Nasa =
destruction of mind; Buddhi-Nasa = destruction of Buddhi;
Ahamkara-Nasa = destruction of Ahankara or ego. When there
is destruction of ego, mind, and intellect, there is tranquility,
there is no egotistical 'I' factor, there is no propagation
of thought waves from the mind, and there is no intellection
giving rise to extraneous concepts and notions. Under theses
circumstances there is only one EGO, that of God. Under
these ideal conditions, Chittam can go to work and meditate
on the Indivisible Oneness and merge with it. You know
how two big Egos fight it out in the Presidential
debates. You do not knock on the door of
Universal Consciousness with a mother lode of
human ego. You will not be allowed to enter and
there is no union of the individual self with the
Universal Self. In Hindu temples, there is a
flagstaff in the front of the temple, wherein the
devotee deposits his ego before he or she enters
the temple. When you board the plane, you take
your American Express and leave the firearm at
home.
It is indicated that Inner Organ is endowed with functional
polymorphism, the constituent names based on their functions.
When it emotes (Manasa-Vrtti) it is called Manas or mind
(lower mind); when it thinks (Buddhi-Vrrti) it is Buddhi
(higher mind); When it is in memory mode (Chitta Vrrti), it is
Chittam (Tranquil Mind). Thus Manas-Buddhi-AhamkaraChitta is one entity with multiple functions. Each function in
the active mode inhibits the other functions.
Kunda-lin means coil or snake. Kunda means Coil or a

bangle. Kundalini remains coiled when she is at rest.
Kundalini is a goddess and her power remains latent in
Kanda, urogenital triangle in man between the anus and the

genitals. Kundalini is the aggregate of all Saktis in the body .
MahaKundali (The Great Coiled Power) is the Cosmic Sakti
that is coiled round Supreme Siva. The body-bound Sakti is
called Kundalini. Kanda means a bulbous or tuberous
root. Kanda is the junctional point or knot (Granthi Sthana),
where Susumna channel takes its origin and the gated portal
of entry in Susumna for Kundalini is known as Brahma Dvara
-Brahma's gate or aperture, which is said to be closed by the
mouth of Kundalini. In the female, Kundalin stays at the
cervix, the neck of or entry point to uterus from the vagina.
Everyone knows there is no actual snake in the Muladhara
Chakra. It is a feeling or an experience. Kundalini springs
from there, ascends through Susumna Nadi and shows its head
in the Sahasrara Chakra. Sadakhas experience Susumna Nadi
as a bright rod or pillar along the spinal column or a ten-inch
long golden yellow or black snake with red eyes like
smoldering charcoal with its waging fiery tongue and shining
like a flash of lightning going up the spinal column. All of us
at all times function unknowingly at different levels of
Kundalini Chakras. We ascend and descend within a lesser
range of the Chakras, while accomplished Yogis go up and
down the gamut of all chakras. In everyday idiom: Yogi goes
the whole nine yards. This is the movement of the soul from
the gross plane to a subtle plane. The Chakras ascend from the
Gross to the Subtle: Earth, Water, Fire, Air, Ether, Mind,
Superconsciousness--going from matter to Spirit. When the
ascent is complete, the individual Sakti (Kundalini
= Kundali) unites with Maha Kundali, which is the same as
Kundali uniting with Siva.
Mualdhara Svadhisthana Manipura Anahata Visuddha Ajna Sahasrara

Earth
Water
Fire
Air
Ether
Mind Superconsciousness
pasuManPasu
Pasu
Pasu
Man
Yogi
man
Yogi
mindElemental man
Yogi
man
Duality of Consciousness between man and God
SamAdhi-nondual.C
Animal
Animal Animal- ManMindAnimal man
Divine Man
man
man
man
man
man
Kundalini is Pinda (the body aspect of all Saktis = SaktiPinda); Hamsah is Pada (word, mantra); Bindu is RUpa
(form); but Cinmaya (made of Consciousness) is formless. -Woodroffe. Body of Kundali is made of 50 Sanskrit letters.
This link shows the location of the cervix of the female
genitalia: http://www.britannica.com/eb/art-48179
Kunda means anything that has a cavity: a pot, a pit, or
ventricles in the brain around which the cerebral cortex is
spread out like the coils of a snake. The compressed energy
that is contained in Kunda stays dormant and goes by many
names upon its manifestation: Devi, Durga, Kundalini,
Tripurasundari, Lakshmi, Kali, Sarasvati.
Tantrasara in eulogizing Mother Goddess in the name of
Kundali in Hymns to Bhuvanesvari (Verse 9)
O Mother! like the sleeping King of Serpents
Residing in the center of the first Lotus
Thou didst create the universe.
Thou dost ascend like a streak of lightning
And attainest the ethereal region.
Page 34 Hymns to the Goddess and Hymn to
Kali translation by Sir John Woodroffe
kundal51.jpg deleted--is replaced with kundal690.jpg
72,000 Nadis or channels (distributaries) spring from Kanda,

which is the point of confluence and
branching (distributaries) and where Maya holds its
sway. Only fourteen Nadis are important: Susumna, Ida,
Pingala, GAndhara, Hastyihvika, KuhU, Sarasvati, Pusa,
Sankhini, Payasvani, Vauni, Alambusa, Vishvodari,
Yoshasvani. The most important of these are the Yogic Nadis:

Susumna, Ida and Pingala. Swami Sivananda lists the
following 14 Nadis.
1.
2.
3.
4.
5.
6.
7.
Sushumna
Ida
Pingala
Gandhari
Hastajihva
Kuhu
Saraswati
8. Pusha
9. Sankhini
10. Payasvini
11. Varuni
12. Alambusha
13. Vishvodhara
14. Yasasvini
Nada is flow and Nadi is channel. Energy (Prana) flows in

Nadis as in the electrical system. 72,000 Nadis pervade the
whole body. These are not anatomical like arteries, veins,
lymphatic channels or nerves. They are subtle and thus are
called Yoga Nadis. What a Nadi for the Yogi is Meridian in
English, Pinyin in Chinese Medicine, Keiraku in Japan, and
Kyungrak in Korea. Prana of yogis and Qi of China flow in
the channels or Meridians, which are interconnected. The
Chinese call them Acupuncture points along the meridians,
the pathways of qi, vital energy.
Indian perspective: Marma is a mortal anatomical point by
manipulating which death can be caused. Marma is derived
from mara, marana meaning death. (You might have noticed
in the TV series, Walker Texas Ranger, a practitioner pressing
the Marma point and disabling the victim or the culprit
without use of force.) Marma points are situated along the
meridians: the Mamsa (flesh), vessels and nerves (Sira),
tendons (Sanyu), Asthi (bones), and Sandhi (joints). Massage,
digital pressure, acupuncture, magnets, herbals are applied to
these points for curative purposes. Vigorous finger strokes at
critical points can cause paralysis, impotence and other
unwelcome diabolical events according to practitioners of the
art. What Prana is in India is Qi in china. The meridians are
positive (Yang of China and Pingala of India) and negative
(Yin of China and Ida of India). Ida is left, Lunar and cool;
Pingala is right, Solar and hot. Marma point is most
susceptible to injury when Prana or vital energy flows through
it. Ayurvedic practitioners are of the opinion that professional
massage of the Marma points (107 in number) releases toxins
from Marma and restores optimal health of body and mind by
establishing normal energy flow. Qi flows through the
subcutaneous tissue, according to the claimants. Nadis
pervade the body in every which way they can and do not
respect anatomical demarcations. For example: the anterior
branch of the Susumna Nadi pierces the palate, passes through
the brain upwards in almost a straight line and ends in Brahma
Randhra, the anterior Fontanel area. Remember that Susumna

Nadi is not an anatomical entity.
1) Susumna Nadi: This subtle channel goes through the
spinal column. It takes its origin in Muladhara Chakra,
courses through the spinal column along the Central Canal of
the Spinal Cord, (the anterior branch) perforates through the
palate and ends in the Brahma Randhara area of the Sahasrara
Chakra. The posterior branch taking off from below the Ajna
Chakra goes backwards, pierces through between the two
lobes of the cerebellum, goes along the upper layers of cortex
anteriorly and ends up in Brahma Randhra. What this means is
that energy goes to the cerebrum and cerebellum via the
Susumna Nadi's two branches. There is a diagrammatic
representation of Susumna Nadi as a set of three tubes
telescoped within each other: the central channel is Brahma
Nadi, the middle channel is Chitra Nadi and the outer channel
is Vajra Nadi. The Brahma Nadi is the most important.
Rajasic Vajra Nadi or Vajrini is Solar; Sattvic pale Chitra
Nadi (Chitrini) is Lunar and ambrosial; and Tamasic Brahma
Nadi is the central one. Chitra means painted picture. Chitra
Nadi is the dominant channel in artistic and imaginative
professionals: painters, poets... and terminates in Lunar
Chakra within Sahasrara Chakra. Swami Sivananda states that
Chitra Nadi beginning at Brahma Dvara (the door of
Brahman) in Muladhara, goes up the spinal column to Brahma
Randhara and ends in cerebellum. Susumna Nadi and other
Nadis excepting Ida and Pingala Nadis exhibit reciprocally
alternating activity and rest. Flow in one shuts down the
others.
Elsewhere I spoke about the Nasal Cycle, wherein one nostril
is open and the other is blocked for airflow: these are the left
Ida Nadi and the Right Pingala Nadi. The practitioners say
that when there is a switch in airflow from one nostril to the
other in the Nasal Cycle, the airflow through both nostrils are
present briefly for the duration of ten breaths, the point in time
when Susumna Nadi becomes dynamic with flow of energy. (I
note that many times during the day, both my nostrils are open
for airflow for a long time; at other times I experience the
alternating Nasal Cycle.) One source tells that other Nadis
become energy-neutral, when Kundalini goes up the dynamic
Susumna Nadi, which is open for energy flow at sunup and
sundown, the points in time when meditation is easily
advantageous. Yogis by Pranayama (breath control) can
activate the Susumna Nadi any time.
Ida and Pingala Nadis are described elsewhere.
These Psychic Nadis convey Prana Sakti and Manas Sakti (the
power of breath and mind). Kundalini lies coiled three and
half times like a serpent at the base of the vertebral column,

ready to spring. The three coils stand for A U M; three gunas,
sattva, Rajas, and Tamas; and three states of consciousness,
waking, dream sleep and deep sleep. The half coil stands for
transcendence above all the triads. This energy goes through
nodal points along the spine called Chakra or wheel, which is
represented by lotus petals, which always point towards the
goddess Kundalini where she is active. Where Kundalini sakti
is active (dynamic aspect of Sakti), that chakra is hot and
becomes cold when the energy leaves that chakra or plane.
Once the ascent is complete, the whole body except the crown
is as cold and rigid as a corpse. The nectar
released by the union of Sakti and Siva pervades
and sustains the whole body. The energy (sakti)
goes through channels from Muladhara chakra at
the base of the spine (Adhara Chakra or Support)
to the Sahasrara plane at the crown by channels
known as Nadis, which are subtle and not
physical. Below Muladhara Chakra, there are
Chakras of lower order, responsible for animal
and human instinct, and intellect. Kundalinis
purpose is for the Yogi to attain Samadhi. All the
senses including the sexual impulse are
suppressed and sublimated into prana or energy
that ascends the Susumna Nadi from Muladhara
Chakra to Sahasrara chakra where goddess
Kundalini and the Yogi achieve Mithuna (union) with Siva.
This is not a physical union. As you go up the Chakras, you
leave behind the body made of earth, water, fire, air, and
ether. It is the Spirit that unites with Siva. Siva is the purest of
the pure and does not allow contamination by matter. The
Yogi's soul departs the body and escapes through Brahma
Randhra, the anterior fontanel area, to merge with Brahman.
This area is said to be 12 inches above the crown and is called
Dvtasntam (Dvatasantam / dvadasanta), where absorption of
Yogi's consciousness into the Pure Consciousness (Universal
Consciousness) of the Lord takes place. It is Turiya and
Turiyatita state, 4th and 5th state of consciousness. Brahma
Randhra (anterior fontanel area on the top of the head) in the
skull is the entry and exit point for the soul. If you look at the
top of baby's (infant) head, you will see pulsations: that is
anterior fontanel and Brahma Randhra. The Sadhakas or
aspirants have to follow the eight point observance, known as
Ashtanga Yoga. Please read TMTM 01-09 for more details.
There is one simple test whether the Shakti is actually

aroused. When she is aroused intense heat is felt at that spot
but when she leaves a particular centre the part so left

becomes as cold and apparently lifeless as a corpse. The
progress upwards may thus be externally verified by others.
When the Shakti (Power) has reached the upper brain
(Sahasrara) the whole body is cold and corpse-like; except
the top of the skull, where some warmth is felt, this being the
place where the static and kinetic aspects of Consciousness
unite. Woodroffe, page 22, Introduction, Serpent Power.
Those who wish to go farther, and to put into actual process
this Yoga, must first satisfy themselves of the value and
suitability of this Yoga and then learn directly of a Guru who
has himself been through it (Siddha). His experience alone
will say whether the aspirant is capable of success. It is said
that of those who attempt it, one out of a thousand may have
success. If the latter enters upon the path, the Guru alone can
save him from attendant risks, moulding and guiding the
practice as he will according to the particular capacities and
needs of his disciple. Whilst, therefore, on this heading it is
possible to explain some general principles, their application
is dependent on the circumstances of each particular case.
Woodroffe, Serpent Power page 25.
( The following is my understanding and interpretation of

what Swami Chinmoy says; they are not necessarily his actual
words. He says that when, for example, the Anahata heart
center opens, heat rises locally accompanied by a revolving
disc in the spiritual heart, which is not the fleshy heart, but
located in the center and to the right of the chest. He is of the
opinion that a sadhaka should open the Anahata center first
before the lower centers, which are the repository of strength,
power, passion, motion, sexual tension, and other animal
attributes. Exercising a control over these awakened attributes,
when Muladhara, Svadhisthana and Manipura centers are
activated, is difficult; the raw power of these forces can lead a
Sadhaka astray; they may leave him addicted to sex, drugs,
and aggression, exerting power over the weak and the
innocent, and living a roller coaster emotional life.
Starting at the base has its disadvantages, when the Sadhaka is

not physically, mentally and spiritually pure and prepared.
The Sadhaka can meditate on the heart center first; pure love
for self and others will grow on him; purity will envelope him;
all baser qualities come to a naught; his world becomes one of
joy and peace; he becomes one with the universe and what he
sees, hears, smells, and touches. When he sees a flower, he
becomes the flower; when he hears music, he becomes the
music. At this juncture he can open the lower centers without
fear of any adverse effects.)
We are all in various stages of spiritual development
(involution) without any particular effort, some in Muladhara,
some in Svadhistana, some in Manipura and very few in
Anahata and upper Chakras.
Swami Satyananada Saraswati is of the opinion that though
people have to find the "sensitive" Chakra that suits them best
and go higher from there, eventually the aspirant must awaken
the lower chakras and the corresponding brain centers also in
order to awaken the whole brain. Page 123, Kundalini Tantra.
Please read more on Dvadasantam at the end of this article.
Note: The bones that you sit on are the Ischial tubercles which
form the base; the root of the phallus forms the top of the
triangle. See the triangle and the Kanda in the bottom of the
diagram. The Susumna Nadi is a cluster of three channels one
inside the other, a tube within a tube; of these, Brahma Nadi is
the most important, through which the Goddess Kundalini and
prana rise.
Susumna = Su + Sumna = Excellent + musical hymn,

happiness or joy = perfect harmony.
kundal34.jpg replaces kundal6.gif.
Woodroffe states, It is not to be supposed that simply

because the Serpent Fire has been aroused that one
has thereby become a Yogi or achieved the end of
Yoga. Though much is here gained, it is not until the
Tattvas of this centre are also absorbed, and complete
knowledge of the Sahasrara is gained, that the Yogi
attains that which is both his aim and the motive of his
labour, cessation from rebirth which follows on the
control and concentration of the Chitta on the Sivasthanam, the Abode of Bliss.
For a beginner, Kundalini fire should be
raised gradually from one chakra to the next over
years until She reaches Ajna Chaka. It is hot where
the kundalini fire is active and this can be verified by
external observer. Each chakra (plane) of body, base
of spine, genital area, navel area, heart area turn cold
as the power leaves that plane. Kundalini fire, if
unregulated, is Kali; if regulated, it is Durga, the giver of
boons. Unregulated and undirected ravaging Kundalini fire is
like Kali trampling on Siva on the burial ground or
crematorium.
When the kundalini power reaches the Sahasrara
chakra, the whole body is cold like a corpse and the
crown is a little warm. The yogi can bring down the
Kundalini power from the cerebral plane and snap out
of it.
One in a thousand aspirants may succeed in
Kundalini yoga; guidance from a qualified Guru -Yogi
is a must, for he alone can save you from attendant
risks.
chakra-nadi.gif (deleted) = kundal65.jpg
chakra-nadi.gif ------> kundal1.gif kundal65.jpg
Chitra Nadi's lower end is called Brahma Dvara, the aperture or door of
Brahman, through which Kundalini enters; it ends in cerebellum.
The diagram shows the origin of the Ida and Pingala Nadis. The Right
testis is the origin of Ida Nadi; the left testis for the Pingala Nadi. It
eventually end in the respective nostrils. Note right testis channel ends
in the left nostril and left testis channel ends in right nostril. The prana
in these channels join the Susumna Nadi and the energy travels up. You
may ask the question what has testis to do anything with these
channels? The explanation is as follows:
Orgasm is for the flesh; Beatitude is for the spirit. Rise from orgasm to
Ecstasy (Spirit). Transmute your orgasm to beatitude. Go from testis to
Brahmarandhra. In Tantric terms, man moves from Pasu Bhava to
Divya Bhava (Animal man to Divine man.)
Tantra says that purification of soul begins by accepting the existence
of desires. Once they are accepted and practiced within the social
norms, one by one they must be transmuted or sublimated and
eventually eliminated from one's life, if one wants union with the
Supreme. Nada (thrill) enjoyed by sexual union (note the Ida and
pingala Nadis originate in the testes.) is the counterpart of beatitude or
Bliss. One needs to supplant the earthly pleasure with spiritual Bliss. By
sublimating and conserving sexual energy, it is said that the vital fluid
(semen) rises to Sahasrara, becomes Soma, the nectar of immortality
and spreads through the lymphatic system eventually finding its way to
the brain where it becomes Ojas and Tejas (Vigor and splendor), which
are essential for obtaining Superconsciousness. This ascent of
conserved energy is called Urdhvaretas. The message is orgasm is for
the flesh, beatitude is for the spirit; between the two, beatitude is
superior and eternal. Physical union is a weak emulation of union of
Siva and Sakti. Ramakrishna Paramahamsa says in his book Sayings of
Sri Ramakrishna (a genuine Yogi) Saying 244, page 82-83 the
following. The soul that has tasted the sweetness of Divine bliss finds
no happiness in the vulgar pleasures of the world.
The trodden lovers living and conjugating in the pelvis (Muladhara and
Svadhisthana planes) can control their senses to reach Brahmarandhra
with the grace of Chinnamasta who lives in Ajna Chakra. The testicular
man can ascend to the level of spiritual man via the Ida, Pingala and
Susumna Nadis.
Bindu is Vindu in Tamil meaning dot or point, drop, semen, sperm,
mercury, a flaw in the diamond, the middle portion of the forehead
between the eyebrows; circle, Sivatattva--sphere of knowledge presided
over by Siva Jnana Sakti; Pure Maya (Suddha Maaya) according to
Tamil Lexicon of Madras University. Bindu in its supreme state is the
nucleus of the universe (Singularity), from which everything proceeds.
Compare it to the nucleus of the cell. When the cell and its nucleus
undergo apoptosis, they degenerate and become mushy, waiting for
scavenger cells to remove them. Likewise when the cerebral-dwelling
Supreme Bindu undergoes "apoptosis or lysis = Sanskrit Laya" it
becomes the (testicular) semen or (ovarian) ovum at a lower level of
existence. Don't expect a scientist to prove or disprove such a

hypothesis. Bindu as a point and semen have creative potentialities; the
former (Bindu) is at a cosmic level; the latter at microcosmic level.
Gurus are of the opinion that Rajas Guna (motion, passion) makes the
Bindu degenerate into sperm or ovum. The Apotheosis of Bindu
undergoes apoptosis. (Every cell has a lifespan; it has to die its
programmed death; otherwise, the cells accumulate and give rise to a
tumor, cancer, leukemia or malignant growth. Apoptosis is programmed
cell suicide; if this happens too efficiently, there is grave cell damage
leading to neurodegenerative diseases like Alzheimer, Huntington and
Parkinson. Normal body has a balance between dying cells and new
cells. When the cells degenerate but not renewed or removed, the debris
accumulates and compromises its function.)
Urdhvarets: (Urdhva + reta) = (ascending + stream) Semen,
according to Hindu belief, exists in a subtle state throughout the body.
Sukra = White, Silver, Vital fluid, Essence, Semen. Yogis are said to
have the ability to channel the principle of the seminal fluid up the
Susumna Nadi to reach the A-Ka-Tha Triangle. The Yogi goes with
Kundalini to the Triangle, wherein she meets KAmesvara (Siva) for
union. The Yogi enjoys both Bhoga and Yoga upon reaching the
Triangle in the Soma Chakra. All this sexual connotation is the only
analogical way to simplify an idea of union of individual soul with
Supreme Soul. (It is similar to the nuns who become the brides of Jesus
Christ.) All this is happening inside the head. It is all an inner
experience. This union results in the flow of Amrta (Ambrosia) that can
be conserved or allowed to trickle down to Manipura Chakra (via the
upper Chakras), wherein it is used for digestive process. They, who
conserve this Ambrosial flow and prevent its descent, enjoy physical,
mental and spiritual health. This sexual analogy is parlayed to give us
an idea of the Bliss that the Yogi enjoys uniting (Yoga) with the
Universal Soul.
When sexual urge finds expression, the subtle substance gathers at the
gonads (testes) and prostate and assumes a gross form as opposed to the
subtle form of existence throughout the body. To rise to the level of
Urdhvaretas is to prevent emission and facilitate reabsorption into the
body of the stored seeds for in the perfected one it remains subtle for
ever with atrophy of the gonads and involution of phallus -- signs of
Urdhvaretas. Because of the subtle nature of Sukra and its pervasion
throughout the chaste body in Urdhvaretas and lack of it in the gonadal
and prostatic fluid, he smells like a lotus. (On the other hand, ordinary
mortals (men) smell like goats for obvious reasons.) In perfect ones, the
seminal energy rises to become the nectar (Amrta) of Siva Sakti,
according to Tantric Texts. This diffuse radiant energy (Tejas)
circulating in the body of the perfected ones, it is said, they, when cut,
bleed not blood but Tejas in the form of semen.
This ascent of conserved energy is called Urdhvaretas. The message
is orgasm is for the flesh, beatitude is for the spirit; between the two,
beatitude is superior and eternal. Physical union is a weak emulation of
union of Siva and Sakti. Some testicular Gurus recommend prolonging

the sexual act without ejaculation; thus conservation of the seed is
maintained. Some of the modern pseudo-Gurus of the East and the West
have used this kind of information to build a clientele with a promise to
transform one into a marathon love-machine.
Ramakrishna paramahamsa says the following in his book: Sayings of
Ramakrishna.
536. Unless one practises absolute continence, one
cannot comprehend the subtle truths of spirituality.
537. Sukadeva was an Urdhvaretas (a man of complete
and unbroken continence); he had never any emission of
semen. There was another class called Dhairyaretas,
who had discharge of semen at one time but
subsequently practised absolute continence. If a man
remains a Dhairyaretas continually for twelve years he
acquires a superhuman power. A new nerve is developed
in him. It is called the 'nerve of intelligence'
(Medhanadi), and he can remember everything and
know everything.
538. If a man practises absolute continence for twelve
years, the Medhanandi will open i.e. his powers and
understanding will blossom. His understanding will
become capable of penetrating and comprehending the
subtlest of ideas. With such an understanding man can
realise God. God can be attained only through a purified
understanding of this type.
539. Waste of the vital fluid entails loss of energy.
Involuntary emission, however, is not of much
consequence. That is due to food. But still one (a truly
spiritual man) should not know any woman carnally.
540. He who has relinquished sexual enjoyment
has indeed renounced the world! God is indeed
very near him!
The transformation of the Spirit, Pure Consciousness, or Paramatma
(Supreme Atma or Soul) through a cascade of Tattvas from Spirit
through knowledge to lesser consciousness to matter is depicted as an
evolutionary process and the Tattvas measure the distance between
matter and individual soul on one side and Pure Consciousness on the
other end. In this instance, the human consciousness ascends to Parasiva
or Atattva: an instance of involution. Chinnamasta facilitates that ascent
from the prurient world to a world of Pure transcendental

Consciousness and Bliss.
Chinnamasta: sanguine interpretation and parallels in the Bible. Decapitation

and blood are symbolism.
Chinnamasta is associated with Kundalini Chakras; there is

reference to that in her hymnal names: Susumnasvarabhasini,
Sahasradalamadhyastha and Sahasradalavarttini.
Susumnasvarabhasini = She who understands Susumna Nadi
sound.
Sahasradalamadhyastha = One who is in the middle of a
thousand-petalled lotus.
Sahasradalavarttini = She who abides in the thousand-petalled
lotus.
John 6.53-57, 62,63
53 Then Jesus said unto them, Verily, verily, I

say unto you, Except you eat the flesh of the
Son of man, and drink his blood, you have no
life in you.
54 He who eats my flesh, and drinks my blood,
has eternal life; and I will raise him up at the
last day.
55 For my flesh is meat indeed, and my blood is
drink indeed.
56 He that eats my flesh, and drinks my blood,
dwells in me, and I in him.
57 As the living Father has sent me, and I live
by the Father; so he who eats me, shall live
by me.
62 What and if you shall see the Son of man
ascending where he was before?
63 It is the Spirit that quickens; the flesh profits
nothing: the words that I speak to you, are
spirit and life.
The New Oxford Annotated Bible offers the following

explanation.
53. The separation of the blood from the flesh emphasizes the
reality of Jesus' death. 54: To eat and drink is to believe, to
appropriate, assimilate and ABIDE by Christ. 62-63: The
ascension by which Jesus will be taken away as regards the flesh
will indicate that he has been speaking of spiritual realities and not
the actual eating of his flesh.
Chinnamasta is Cut Head. Chinna + Masta = Cut + Head. She is Tantric

form of Durga with a severed head, fifth in line of Mahavidyas. The
western students regard Chinnamasta as an adopted goddess from
Buddhist faith and Tantrics inducted her in (the gallery) Hall of
Mahavidyas, though they were afraid to alter her Buddhist Mantra for
fear of reaping the wrath of Chinnamasta. Buddhists call Chinnamasta,
Chinna-Munda. Munda = head. Chinnamasta and Dhumavati along with
other bevy of goddesses are regarded by the west as sinister goddesses
bent on Abhicaara; thus, they are worshipped in Abhicaara rites for the
express purpose of harming the enemies. Abhicaara = employment
of spells for malevolent purposes. (In the movie "Loc Kargil" the
soldiers were invoking Kali, Krishna and Durga while they were
attacking the rock-fortified positions of the enemy soldiers. They failed
to invoke Chinnamasta; no Abhicaara rites were performed.) Some
experts call Chinnamasta by other epithets: Vidya and Tara.
Chinnamasta is portrayed against the background of mountains, rivers,
verdure, flowers, thunderclouds, and lightning. All look pleasant and
appealing except the thunder and lightening and the central figure who
holds her own severed head dripping blood on her left hand; three
streams of blood are spouting out of the severed neck, the right and the
left stream going into the mouths of two females and the central stream
going into the mouth of the severed head; scimitar is held by the right
hand. Indophobes (and Indophiles) have a field day spouting
diagnostic opinions ranging from psychosis, personality disorder,
displaced anger, dissociation, destructive impulse behavior, selfmutilation. They forget conveniently the sayings of Jesus
Christ. Everyone including some big names "oralized and analized" the
perturbing points in the portrait; none had the qualification of the
insider. The one thing that they lacked was the wisdom evinced by the
Tantrics who were in the thick of it. After studying the sanguine
opinions of pseudo-pundits of all hues and nations on this subject of
sanguine nature, I came to the conclusion that the Tantrics in the know
had the best explanation. I
The goddess of red hibiscus complexion with the severed head is
Chinnamasta; she holds a scimitar on the right hand and her own
severed head on the left hand; the severed head with three eyes and
headless sprinkler-body are living units. Three streams emanate from
the severed neck, two streams go into mouths of two goddesses, Varnini
on her right side and Dakini on her left side and one stream falls into the
mouth of the severed head. Naked Varnini of Raja Guna is white in
color with cascading black hair, holds an upright sword on her left hand
and a skull-bowl on her right hand, moves her right foot forward in a
walking stance so as to receive the right stream into her mouth. Naked
Dakini of Tamas Guna with cascading black hair holds the sword on her
right hand, the skull-bowl on her left hand and moves with the left foot
forward so as to catch the left stream into her mouth. Chinnamasta is
sitting (standing) on a pair of lovers engaged in Viparita Mithuna
(reverse coition), involving supine Manmatha and prone Rati, who were
stretched out on a open blossom of lotus flower floating in a body of
water (the older and original version of waterbed). In the background
are the mountains...What do all these disparate elements of a portrait
mean?
Chinnamasta is associated with Kundalini Chakras; there is reference to
that in her hymnal names: Susumnasvarabhasini,
Sahasradalamadhyastha and Sahasradalavarttini.
Susumnasvarabhasini = She who understands Susumna Nadi sound.
Sahasradalamadhyastha = One who is in the middle of a thousandpetalled lotus.
Sahasradalavarttini = She who abides in the thousand-petalled lotus.
Manmatha and Rati are the archetypical lovers, living a life of sexual
indulgence in Muladhara and Svadhisthana planes, which is not
condemned by Tantrics. They have dominant oral, anal and genital
traits--deglutition, defecation, excretion, recreation and reproduction.
Chinnamasta walks on them on this private moment and stands on
them, which is rather discomforting to the lovers. The flesh is put on
notice; the flash of lightning sword severs the head and the spirit rises.
The head has all the sensory and motor organs (needed for a successful
sexual encounter), such as the brain, the motivator and the ultimate
enjoyer; nose, the purveyor of delicate aromas; mouth and tongue for
creative osculation and tactile pleasures; ears for subtle sounds of
music; and eyes, the imbiber of visual delights. The head of senses has
to come off for the spirit to rise. Standing or sitting on Kama and Rati
in Viparita Mithuna (Reverse Coition), Chinnamasta demonstrates that
she has overcome the sexual urges; self-decapitation with streams of
blood points to fearlessness, feeding and nurturing and sacrifice to
her devotees. (Consider this statement: "Be sure you distinguish
(discern) the Body (bread) and Blood (wine) of Christ from the other
food at the meal. Treat it reverently, do not just gulp it down.") Her
hymnal names, Yogini, Yoganirata, and Madanatura, indicate that she is
a female Yogi, a disciplined and controlled practitioner of Yoga, and
the one who cannot be conquered by Love god. Her nudity is a sign of
truthfulness because Truth when clothed is no longer Truth. One who
has the courage to stand decapitation for sacrifice, Truth, devotion, and
in war is a hero with discipline and self-control; he is the battle-ready

hero, a true devotee of Chinnamasta.
Some point out that willing participation of Siva and Chinnamasta in
Viparita Mithuna, portray an image of Tantric worship where the
dominant pivotal performer is the female; there is no suppression or
degradation of sexual desire or energy. As further proof of glorification
of Tantric sexual practice, Chinnamasta's Mantra incorporates in it the
common seed Syllable (Seed Mantra) of the Great Lovers, Krishna and
Kama: klm. Chinnamasta's Mantra is "Srm hrm klm aim
Vajravairocaniye hum hum phat svh". This Mantra, some say, attracts
and holds woman in their sway (in man's clutch). Her hymnal names
point to her sexual energy, enjoyment and desire: Kmarpa (her form
is desire), Ratirgavivrddhini (Rati = sexual enjoyment) + (Rga =
passion) + (Vivrddhini = enhancer) No, it not Viagra....
Other explanations.
Chinnamasta is an object lesson for the amorous couple. The three
streams are the Nadis: the lateral ones are the Ida and Pingala (left and
right) Nadis; the central one is the Susumna Nadi. Head is cortex and
brain, the seat of desires. Susumna Nadi rises through the brain which
receives nourishment from central stream of blood. Spirit (Kundalini
goddess) rises to the top of the head via the roof of the mouth; severed
head represents severed mind-Amanaska, a state of paucity of mental
function (mana-nAsa = destruction mind), conducive to higher states of
consciousness, whose destination is Atattva or Parasiva (absolute
Reality). The Nadis break through the Grantha (knot) in the Chakras
and lift the head, the seat of human consciousness, off. Chinnamasta
represents Susumna Nadi, Varnini Pingala Nadi, and Dakini Ida Nadi.
Kundalini Power
Chinnamasta is in a state of Amanaska devoid of all human foibles,
distractions, and senses but not dead; the proof is she is sitting or
standing holding her own severed head; the nourishing Susumna Nadi
in the form of blood is keeping the head alive. This is called Kapaala
moksa--liberation by the skull. The confluence of Bindu and Nada
(Light and Sound / Lightning and thunder, Siva and Sakti, Seed and
ovum / Sveta Bindu and Sona Bindu) creates a cascade of Tattvas
which result in matter and life; what Chinnamasta does on the cosmic
scale, the recumbent couple do it on a smaller microcosmic scale. The
amorous couple are on the physical plane (orgasm), while Chinnamasta
is on the spiritual plane (Beatitude); Prana has risen from the genital
triangle to Ajna Chakra and beyond through Susumna Nadi to Sahasrara
Chakra where the union of Siva and Sakti produces nectar which
suffuses throughout the body. In the amorous couple, the flesh is rising
and the spirit is sinking. In Chinnamasta, the flesh is falling and the
Spirit is rising. Imbibing blood in this instance is nourishing of spiritual
hunger as is the case in Christian tradition.
The trodden lovers living in Muladhara and Svadhisthana planes can

control their senses to reach Brahmarandhra with the grace of
Chinnamasta who lives in Ajna Chakra.
The transformation of the Spirit, Pure Consciousness, or Paramatma
(Supreme Atma or Soul) through a cascade of Tattvas from Spirit
through knowledge to lesser consciousness to matter is depicted as an
evolutionary process and the Tattvas measure the distance between
matter and individual soul on one side and Pure Consciousness on the
other end. In this instance, the human consciousness ascends to Parasiva
or Atattva: an instance of involution. Chinnamasta facilitates that ascent
from the prurient world to a world of Pure transcendental
Consciousness and Bliss.
Chinnamasta, as Tara, was adopted from Buddhist Tantrics who called
her Vajra Yogini. There are a few stories associated with
Chinnamasta.
Parvati went to Mandakini River for bathing with two attendants, Jaya
and Vijaya. When she finished bathing, the attendants asked her for
food for which she said that they had to wait until they reached home.
They kept persisting in their request and she, the merciful goddess, cut
her own head and the attendants on either side along with the severed
head drank from the three streams coming out of her headless body.
They all came back home satisfied in their hunger. Since then Parvati
was known as Chinnamasta. The attendants were hungry for spiritual
food, which can only be given by Chinnamasta. Only Jesus Christ can
offer spiritual food to his disciples.
This was told by Siva himself. When Siva and Parvati were in Viparita
Mithuna (Reverse coition or Parvati in superior position); this act was
called Mahavrata (Great Religious vow). At the end of emission,
Parvati became very fierce and emanated two saktis from her body,
Dakini and Varnini. You see what happens when the flesh rises and the
spirit falls; you have two persons longing for spiritual food. One day
Parvati/Chandika and her two attendants went to Pasubhadra River. At
noon, the attendants became hungry and Parvati/Chandika cut her head
and fed them and her own head with the streaming blood from her
headless body. That is spiritual nourishment. Once the feeding was
over, she put her head back on the body and headed back home. Siva
noticed pallor on Parvati/Chandika and thought that she was injured by
someone. He became very angry which made a part of him arise as
Krodha Bhairava (Krodha = anger; Bhairava = terror). That day was
designated as Viraratri, the day Chinnamasta was born.
Dakini and Varnini are interchangeable names for Jaya and Vijaya.
John 6:54
John He who eats my flesh, and drinks my

6:54 blood, has eternal life; and I will raise him
up at the last day.
We the people have a combination of three qualities: Sattva, Rajas and
Tamas (Virtue, Passion and Darkness). The combination of these
three qualities is called Prakritic (nature-related, vulgar). The gods and
liberated human beings have a constitution made of A-prakritic
Empyreal Para-kritic Suddha Sattvam--simply put Pure Virtue
uncontaminated by Passion and darkness. For us to become a being
with Pure Virtue (Suddha Sattvam), we have to give up Rajas and
Tamas. Saivites who are liberated while alive (Corporeal liberation or
Jivan Mukti; Eternal Life) have shed Rajas and Tamas. Jesus Christ is
100% virtue (Sattva). One can "eat JC's Flesh and drink his blood" to
displace Passion and darkness and substitute them with more Virtue.
That is the meaning of the verse John 6:54, according to Hinduism's
point of view. A person with 100% of virtue in him (JC, The Buddha)
are the purest of the pure and 100% spiritual beings. The constitution of
Jesus Christ is made of Suddha Sattvam (Pure Empyreal Goodness and
Virtue).
To give an analogy, water in room temperature is Sattva; Steam is
Rajas; Ice cube is Tamas.
In the above two episodes, some wonder why Chinnamasta did not
nurse to satiate the hungry attendants as Kali nursed Siva when she
found him on the battlefield. Instead she gave them her lifeblood.
Another version tells that she (Pracandachandika) was engaged in war
with the demons at the request of gods. Once she won over them, she
continued to be in rage and so cut her head off and drank her own
blood. Here some experts feel that her rage was so huge that she cut her
head off to throttle down the rage.
Another story tells that Chinnamasta drank the demon's portion of
Amrta (nectar, ambrosia) churned out of milk ocean by gods and
demons. The demons demanded Amrta and she cut her head off to
deprive the demons of their portion of Amrta. This enabled the gods to
remain dominant. Here the some experts feel that she wanted the gods
to succeed and the demons to fail. The act of self-beheading is an act of
sacrifice.
All these to some experts mean that they are acts of destruction and
regeneration.
Chinnamasta, according to Buddhists, was Chinnamunda in Tantric
Buddhism. Chinna = severed + Munda = shaven head. A similar story
of self-decapitation appears in their writings. Interpreters of Buddhist
and Hindu writings say that decapitation is symbolic and not actual. It
means a spiritual awakening and ascent beyond the head of senses. It is
variously described as symbolic of enlightenment, rising of Kundalini
Sakti, compassion for the companions, nourishing of the fellow human

beings, advancement of peace, fearlessness. Severing the head and
walking around with the severed head in hand without actually dying is
a magical and spiritual ability, according to Buddhist interpreters.
Severing of the head is also symbolic of excising of ego from one's
psyche, which is a preliminary step before Nirvana or Mukti. Head is
the seat of human (false, not spiritual) consciousness, which is several
notches below superconsciousness and spiritual consciousness. There is
only One who can claim the distinction of "I" and that is goddess (god).
People who go around calling themselves "I" come into conflict with
the Supreme "I." There can be no two "I-s" in front of the Supreme; the
arrogance of human "I" challenges the authority of the goddess. Anava
Mala which falsely regards the soul as different from the Supreme soul
and identifies with the body is a recalcitrant obstruction to obtaining
liberation. Symbolic severing the head and the egotistic "I" are the first
step towards merging with the goddess. Once merging takes place, all
merged souls are a homogeneous mass; there is no individuality in that
mass; there is no ego in that.
Worship of Chinnamasta follows the same rituals as that of other
Mahavidyas; the Mantra and the Yantra are different and special to
Chinnamasta, who confers many boons to her devotees: health; wealth;
freedom from fear; ability to influence family, friends, women,
enemies, and rulers; and liberation. Chinnamasta's hymns mostly talks
about the following aspects: fierceness, anger, rage, sanguivorous
guzzling, dispensation of death by sight, deification of fear and terror,
human flesh eating binges. The most notable temple of Chinnamasta is
part of the Durga temple in Ramnagar adjoining Varnasi, worshipped
by Tantrics. Chinnamasta appears in white marble sitting on a couple in
Viparita Mithua and flanked by two women. She wears a garland of
skulls, and holds her severed head in her left hand and the sword on her
right hand. She is worshipped by left-handed Tantric worshippers
(Vamachara Vira). Go to Kularnava Tantra for more details. End
Chinnamasta.
Siva induces in the Yogi the feeling of Prakasa and Ananda by

jumpstarting the flow of energy in the Ida and Pingala Nadis and by
arousing SamAna Sakti which brings about equilibrium between leftnostril-Negative-Inspiratory-ApAna-Ida-Soma-Lunar and right-nostrilPositive-Expiratory-Prana-Pingala-Surya-Solar Nadis. Ida is Lunar and
cool; Pingala is Solar and hot. Both the Lunar (Soma-Apana) and the
Solar (Surya-Prana) should be functional for the Susumna Nadi to
become active in the Yogi, which is necessary for Samadhi or union
with the Divine. Agni and Soma (Fire and Moon) are symbols of Prana
and Apana Saktis and breaths. Surya-Soma (Sun and moon) are
symbols of Prana and Apana Saktis and breaths. In SaktopAya (Sakti's
path for union) Lunar Soma is symbolic of Jnana or knowledge and
Solar Surya, Kriya Sakti (Action power). In relation to SAmbhavopAya
Surya-Sun is PrakAsa and Soma-Moon is Vimarsa. When Yogi dreams,
Siva appears in Susumna-Madhya Nadi and reveals Yogi's desired
objects according to his wish. In the waking hours, the Yogi prays to
Siva to perceive desired objects. When the Yogi immerses himself in
Samadhi, PrAna and ApAna come to a standstill. When he emerges out
of Samadhi, he regains Prana and Apana and realizes his desired objects
fulfilled by his union with Siva. By this union the Yogi gains
supernormal powers.
Swami Satyananda Saraswati says that Susumna (Madhya NAdi), Ida
and Pingala Nadis come to a confluence at Ajna Chakra and proceed to
Sahasrara Chakra. This is where the individual ego is subsumed by the
cosmic ego and thereby there is no I and Him; there is no duality. If
there is duality, Samadhi and Oneness do not take place. The little
individual ego gets absorbed and homogenized and finds oneness with
all egos and Cosmic Ego; there is no differentiation between I, You, He
and They. This is an essential prerequisite before Sahasrara Chakra can
be awakened in the aspirant.
Note: M1 = Muladhara, S2 = Svadisthana and so on.
Goddess Kundali has two states, one on earth at human level in the
body and one at Supreme level. The lower Kundali stays coiled in
Muladhara chakra. She is Paramatma (Supreme Soul or Atman) at
higher level. When all Tattvas have manifested right down to the last
tattva, the earth, Her creative energy ceases to act and She goes to rest
and sleep in the Muladhara chakra as Kundalini Sakti (static aspect of
Sakti). Tattvas are the building blocks of individual souls, body and the
universe (water, fire, air, earth etc.). When one is born he or she is the
manifestation of the Tattvas TATTVAS-36, the soul and the elements
of the living body. Kundali is the One who constructs your body, mind
and soul and She is the One who deconstructs the same. (You have seen
proudly and visibly pregnant ladies (Lordosis of pregnancy) sporting a
T-shirt that says, "Under Construction.") When she settles down in the
base of the spine, the construction project is over and you are alive to
the world of matter. When you are alive to the world of spirit, she
wakes up from sleep, deconstructs, demolishes and absorbs all material
elements from your body and mind and takes the pure soul to its source.
This is the descent and ascent of Kundalini Sakti. You are taken from
matter to spirit in the ascent and Vice Versa.
When she is resting, it is the ascent of the flesh and descent of the
spirit. When she is active, spirit is rising and flesh is dying. Let me
explain the last statements. Siva's consciousness is like the sun. The
earth is at an optimal distance from the sun so that it can sustain life
without fear of incineration or freezing. As the sun's rays go through
many layers that filter harmful rays, Sakti plays the modulating role.
The rays emerge from Siva and go to Bindu (and Nada) which makes
the building blocks of the universe and beings with the help of Maya
and Sakti. To mention a few, the building blocks (Tattvas) are the soul,
the body, the water, earth, air... There are 36 of them. TATTVAS-36.
What is out there in the cosmos is present in human body. The
Emerald Tablet of Hermes Trismegistus is a short
work which coins the well known term in occult circles
"As above, so below." The actual text of that maxim, as
translated by Dennis W. Hauck is "That which is Below
corresponds to that which is Above, and that which is
Above corresponds to that which is Below, to accomplish
the miracle of the One Thing."[12] The tablet also
references the three parts of the wisdom of the whole
universe, to which Hermes claims his knowledge of these
three parts is why he received the name Trismegistus
(thrice great, or Ao-Ao-Ao meaning "greatest"). Wikipedia
The Kundalini Chakras from Sahasrara to Muladhara centers are the

home for the building blocks of the human body. Ajna Chakra is the
home for the mind, Vishuddha for Ether, Anahata for air, Manipura for
fire, Svadhistana for water and Muladhara for earth. All the elements
are assigned a shape and color: Earth is yellow and square; Water is
translucent and crescent-shaped; Fire is red and triangular; Air is blue
and circular; Ether is smoky and oval. There are presiding deities in
charge of the building blocks at each center. Actually the five elements
are the origin of the Chakras. When the Kundali ascends, she is going
back to the source; spirit is rising. The source is pure Consciousness
which cannot be contaminated with matter, the Tattvas. She has to take
(consumes) the lock, stock and barrel meaning that she absorbs all the
Tattvas and the presiding deities into her (involution, destruction of
matter).
She absorbs all the elements as depicted in the diagram. The Christian
equivalent concept is dying to the flesh and gaining the spirit. Man is a
very dilute form of Siva meaning that there is a great divide between
Siva's pure Consciousness and human consciousness, not to speak of
animal consciousness. Man is Mini-Siva. Siva's Pure Consciousness is
like the sun and human consciousness is like the candle. Man has Pasas
and Malas (bondage and impurities). Siva does not tolerate or invite
impure souls to merge with him. He is pure metal and we are a slurry.
Slurry must undergo repeated purification process before it becomes
pure metal. That removal of impurity happens as Kundali absorbs them
and rises from one Chakra to the next above it.
Sakti has two aspects; Static and Dynamic. A car battery on the shelf is
Static Sakti or power. When the battery is connected to the car's ignition
and turned on, it becomes dynamic. When Kundalini Devi rests in
Muladhara, she is static and when she is roused (turning the ignition
keys) she becomes dynamic. Tantras say that the Yogi should use the
key to open the lock on the door and force the door open, wake up
Kundalini in Muladhara and join her in the voyage of spirit. One source
tells that Bhuvanesvari, one of the Mahavidyas, cuts the knots of the
Chakras and thus rises with the Sadhaka and Kundalini to merge with
Siva.
Cosmic Sakti is an aggregate (Samashti) of all Saktis, while kundalini
Sakti in a body is the component part of the aggregate or individual
power (Vyashti). Look at the Pomegranate fruit: The whole fruit is an
aggregate (Samasthi) of all individual fleshy seeds (Vyasthi). In Hindu
religion, Isvara (controller of the universe) is compared to pomegranate
fruit (Punica granatum) . The seeds are the individual souls. The whole
fruit is an aggregate (Samasthi) of all individual fleshy seeds (Vyasthi)
(Each seed is enclosed in red fleshy juicy aril.) Bindu is the aggregate
(Samasthi) of Siva-Sakti, Tattvas, matter, people and personalities,
while each individual (Vyasthi) is part of that aggregate. Bindu's
prolific energy produces all conceivable things in the universe ranging
from blade of grass to Brahma. As you notice here, the whole universe
is one giant organism, all interconnected. If you hurt one part of the
organism, be it matter or a living thing, you hurt yourself and the
Supreme Being.
pomegranate (Random House dictionary description.)

1. a chambered, many-seeded, globose fruit, having a tough, usually red rind and
surmounted by a crown of calyx lobes, the
edible portion consisting of pleasantly acid flesh developed from the outer seed coat.
Accomplished Yogis mention that Siva and Sakti are the Father and the Mother of the
Sadhaka or spiritual aspirant. The Mother gives a needed boost from below at the
Muladhara level and the Father pulls him by his spiritual power from above in Saharara
Chakra. It is left up to the seeker whether he wants to rise and reach the Father at the
top. If the sleeping Sadhaka does not heed to the parents, the loss is his in that when he is
in spiritual sleep he is awake to the world of happenings and when he is in spiritual
awakening, he is inert to the physical world around him. Spiritual awakening confers
wisdom, bliss and reunion with the parents. Kundalini power elevates man from mere
existence at the pelvic level to peerless heights of spiritual wisdom and Bliss. It elevates
human consciousness to superconsciousness. Human consciousness is equidistant
(hypothetical) between the consciousness of a worm and the Pure consciousness of SivaSakti. Between worm and man there is a big chasm of consciousness; between man and
God, the chasm is not any less. When someone reaches the Sahasrara Chakra and the
thousand petals blossom out, a new consciousness, unlike human consciousness, dawns,
according to Swami Satyananda Saraswati. Once a Yogi obtains this new consciousness,
his knowledge does not depend on the senses like the eyes, ears.... You see things with
eyes closed; you hear sounds with ears shut.
Man is a microcosm (Kshudra Brahmanda) of macrocosm of the

universe. Kshudra = minute, tiny, diminutive. Brahmanda = Brahma's egg,
macrocosm. What you see here is out there. All Tattvas that went into the creation
of this universe exist in our body. Likewise what is in our body exists in the
universe: Bhuloka at Muladhara, Bhuvah at Svadisthana, Svah at Manipura, (You
heard the expression: we are made of stardust.). Tapa at Anahata, Jana at
Visuddha, Maha at Ajna and Satya at Sahasrara. When the heart Lotus blooms in
the Sadhaka, the 24 Tattvas (Asuddha Tattvas) form the stalk, the SuddhaAsuddha
Tattvas form the petals, Suddha Vidya Tattva forms the stamens, Sadasiva and
Isvara Tattvas form the fruit bud, Sakti forms the Bindu, Nada forms the seed and
Sakti Tattva is the lotus bloom. Got to Tattvas-36 for explanation: TATTVAS-36
She is both Avidya Sakti and Vidya Sakti :Ignorance and wisdom. She is above
both; she gives wisdom and liberation to Yogi and ignorance to the ignorant who
remains in bondage roiling in Samsara. Ignorance refers here to spiritual ignorance.
(Maya according to Ramakrishna Parmahamsa (1836-1886): On
attainment of Nirvikalpa Samadhi, Ramakrishna Paramahamsa sees Maya as
Brahman in its twofold aspect: Avidyamaya and Vidyamaya.
(Avidya = ignorance; Vidya = wisdom) Avidyamaya in terms of Kundalini
Chakras is living in the pelvis and abdomen - Muladhara, Svadhisthana and Manipura
Chakras of lower order; it is living a life of animal passions, Kama, Krodha, lobha, Raga
and Dvesha (lust, anger, greed, passion and hate). One should transcend the lower
Chakras and ascend to higher chakras. Avidyamaya keeps man in samsara, a cycle of
birth and rebirth. Vidyamaya represents the higher centers and consciousness of Anahata,
Visuddha, Ajna and Sahasrara Chakras or stations of life. Once Avidyamaya is conquered
with Vidyamaya, the round of birth and rebirth is abolished and one enters a state of
Mayatita, end of Maya or freedom from Maya. Maya is the power of Kali who transcends
both types of Maya. She shines far above the clouds of Maya, under whose spell man
lives. These are not his words but his message.)
Ramakrishna Paramahamsa describes Samadhi (Ascent to

Sahasrara) as follows.
Saying 905. Again referring to the different ways in which the
Kundalini rises to the brain, the Master would often say, "Well, that
which rises to the brain with a tingling sensation does not always
follow the same kind of movement. The scriptures speak of its having
five kinds of motion. First, the ant-like motion: one feels a slow
creeping sensation from the feet upwards like a row of ants creeping
on with food in their mouths. When it reaches the head, the Sadhaka
(spiritual aspirant) falls into Samadhi. Second, the frog-like motion:
just as frogs make two or three short jumps in quick succession and
then stop for a while to proceed again, in the same way something is
felt advancing from the legs to the brain. When this reaches the brain,
the man gets Samadhi. Third, the serpentine motion: as snakes lie
quiet, straight or coiled up, but as soon as they find a victim in front,
or get frightened, they run in a zigzag course, in like manner the
'coiled up power' rushes to the head, and this produces Samadhi.
Fourth, the bird-like motion: just as birds in their flight from one place
to another take to their wings and fly sometimes a little high and
sometimes low without however stopping till they reach their
destination, even so that power progresses and reaches the brain, and
Samadhi ensues. Fifth and last, the monkey like motion: as monkeys
going from one tree to another take a leap from one branch to another
and thus clear the distance in two or three bounds, so the Yogi feels
the Kundalini going to the brain, and Samadhi ensues."
906. These experiences he would detail at other times from the
Vedantic standpoint, as follows: "The Vedanta speaks of seven planes,
in each of which the Sadhaka has a particular kind of vision. The
human mind has a natural tendency to confine its activities to the
three lower centres the highest of these being opposite the navel and
therefore is content with the satisfaction of the common physical
appetites, such as eating and so forth. But when it reaches the fourth
centre, that is, the one opposite the heart, the man sees a divine
effulgence. From this state, however, he often lapses into the three
lower centres. When the mind comes to the fifth centre opposite the
throat, the Sadhaka cannot talk of anything but God. While I was in
this state I would feel violently struck on the head if anybody raised
worldly topics before me. I would hide myself in the seclusion of the
Panchavati where I was safe from these inflictions. I would flee at the
sight of worldly-minded people, and relatives appeared to me like a
yawning chasm, from which there was no escape if I once fell into it. I
would feel suffocated in their presencealmost to the point of death,
and I would feel relieved only when I left the spot. Even from this
position a man may slip down to the three lower centres. So he has to
be on his guard. But he is above all fear when his mind reaches the
sixth centre opposite the junction of the eye-brows, He gets the vision
of the Paramatman and remains always in Samadhi. There is only a
thin transparent veil between this place and the Sahasrara or the
highest centre. He is then so near the Paramatman that he imagines
he has merged in Him. But really he has not. From this state the mind
can come down to the fifth, or at the most, to the fourth centre, but
not below that. The ordinary Sadhakas, classed as 'Jivas' cannot come
down from this state. After remaining constantly in Samadhi for
twenty-one days they break that thin veil and become one with the
Lord for ever. This eternal union of the Jiva and the Paramatman in
the Sahasrara is known as getting into , the seventh plane."
Spurious Ecstasy
907. Referring to a man who used to have a kind of emotional

excitement that looked like Samadhi externally, the Master said: "In
real ecstasy one dives into the deeper realms of one's being and
becomes perfectly still. But what do we find here! Be quiet; calm
yourself. (To the others present.) Do you know the nature of this
ecstasy? It is like boiling one ounce of milk in a big pan. The pan
seems to be full of milk, but remove it from the stove and you would
not find a single drop. Even the little quantity that was there would
have all stuck to the pan."
Perception of Divine Forms and Sounds
908. The realisation of God is of two kinds-one consists in the

unification of the Jivatman and the Paramatman and the other in
seeing Him in His personal manifestation. The former is called Jnana,
and the latter Bhakti.
909. Really God can be seen, my boys. As we are sitting and talking
together, in the very same way God can be seen and conversed with.
Truly and sincerely I say so.
910. The manifestation of the Personal God is often a Spiritual Form,

which is seen only by a purified human soul. In other words, these
forms of God are realised by the organs of spiritual vision belonging to
the spiritual body (Bhagavati-tanu) which is derived from the Lord. So
the perfect man alone can see these Divine Forms.
911. On being questioned whether those who see God see Him
with the ordinary fleshy eyes, the Master replied:
"No, He cannot be seen with the physical eye. In the course of

Sadhana a 'Love-body' is created in you, with eyes and ears of
Love, and with them you see and hear Him."
912. The Anahata sound is always going on of itself.
This is the sound of Pranava (Om). It comes from the Supreme

Brahman and is audible to the Yogis. The ordinary worldly men cannot
hear it. The yogis can understand that the sound rises on one
side, from the 'region of the navel', and on the other, from the
supreme Brahman.
250 Sayings of Sri Ramakrishna
Samadhi and Realization of Brahman
913. What is the state of one's mind in Samadhi? It is like the state of
bliss that is experienced by a live fish which, after being kept out of
water for some time, is again put into it.
914. Mysterious is that sacred state which recognizes neither teacher,

nor pupil. Brahma-jnana is so mysterious that when one attains it
there remains no distinction between the Guru and the disciple.
915. As a lamp brought into a room that has been dark for a thousand
years illumines it immediately, the light of Jnana illumines the Jiva,
and dispels his age-long ignorance.
916. On being questioned as to whether he was conscious of the gross

world in the state of Samadhi, the Master replied, "There are hills and
mountains, dales and valleys under the sea, but they are not visible
from the surface. So in the state of Samadhi one sees the broad
expanse of Sachchidananda only, and the individual consciousness lies
in a latent condition."
917. In true Jnana not the least trace of egotism is left.
Without Samadhi, Jnana never comes. Jnana is like the midday sun, in
which one looks around but finds no shadow of oneself. So when one
attains Jnana or Samadhi, one retains no shadow of egotism. But even
if there be some ego left, know for certain that it is now composed of
Vidya (purely divine elements) and not ignorance or Avidya.
918. When the question was raised whether the Buddha was an
atheist, the Master said: "He was no atheist; only he could not speak
out his realizations. Do you know what 'Buddha' means?- To become
one with 'Bodha', the 'Supreme Intelligence-through deep meditation,
to become Pure Intelligence Itself. The state of self-realization is
something between 'Asti' and 'Nasti'-'being' and 'non-being'.
Spurious Ecstasy
907. Referring to a man who used to have a kind of emotional

excitement that looked like Samadhi externally, the Master said: "In
real ecstasy one dives into the deeper realms of one's being and
becomes perfectly still. But what do we find here! Be quiet; calm
yourself. (To the others present.) Do you know the nature of this
ecstasy? It is like boiling one ounce of milk in a big pan. The pan
seems to be full of milk, but remove it from the stove and you would
not find a single drop. Even the little quantity that was there would
have all stuck to the pan."
908. The realisation of God is of two kinds-one consists in the

unification of the Jivatman and the Paramatman and the other in
seeing Him in His personal manifestation. The former is called Jnana,
and the latter Bhakti.
909. Really God can be seen, my boys. As we are sitting and talking
together, in the very same way God can be seen and conversed with.
Truly and sincerely I say so.
910. The manifestation of the Personal God is often a Spiritual Form,

which is seen only by a purified human soul. In other words, these
forms of God are realised by the organs of spiritual vision belonging to
the spiritual body (Bhagavati-tanu) which is derived from the Lord. So
the perfect man alone can see these Divine Forms.
911. On being questioned whether those who see God see Him
with the ordinary fleshy eyes, the Master replied:
"No, He cannot be seen with the physical eye. In the course of

Sadhana a 'Love-body' is created in you, with eyes and ears of
Love, and with them you see and hear Him."
This is the sound of Pranava (Om). It comes from the Supreme

Brahman and is audible to the Yogis. The ordinary worldly men cannot
hear it. The yogis can understand that the sound rises on one
side, from the 'region of the navel', and on the other, from the
supreme Brahman.
Sayings of Sri Ramakrishna

nor pupil. Brahma-jnana is so mysterious that when one attains it
there remains no distinction between the Guru and the disciple.
years illumines it immediately, the light of Jnana illumines the Jiva,
and dispels his age-long ignorance.

mountains, dales and valleys under the sea, but they are not visible
from the surface. So in the state of Samadhi one sees the broad
expanse of Sachchidananda only, and the individual consciousness lies
in a latent condition."
attains Jnana or Samadhi, one retains no shadow of egotism. But even
if there be some ego left, know for certain that it is now composed of
918. When the question was raised whether the Buddha was an
atheist, the Master said: "He was no atheist; only he could not speak
out his realizations. Do you know what 'Buddha' means?- To become
one with 'Bodha', the 'Supreme Intelligence-through deep meditation,
to become Pure Intelligence Itself. The state of self-realization is
something between 'Asti' and 'Nasti'-'being' and 'non-being'.
She is Prana (breath) Herself for she sustains this world of beings with inspiration and
expiration. Prana moves through Susumna because of her. Katha Upanishad describes
mother Goddess as follows: She is Aditi, the Boundless. She is born as Prana (breath or
life) from the Absolute genderless Brahman, the nameless, and the formless. She is the
Devatamayi (Mother of gods) and the soul of all beings. She stands in the inner recesses
of the heart. - Verse 2.1.7 Mother Goddess is Prana; thus, taking Prana from Muladhara
to Sahasrara Chakra is the goal of Sadhaka.
She is the origin of letters; She is Sabda Brahman and origin of mantras, which rouse her.
She is Brahma Vidya (Brahman knowledge, the Highest knowledge). Her body is made
of six parts: the six centers, sakti, and Sadasiva, her Lord. As the Supreme Kundali
Goddess, MahaKundali, she wraps around the Supreme Siva-Linga (Svayambhu-Linga).
Each chakra represents one gross element: Muladhara for earth, Svadhisthana for water,
Manipura for fire, Anahata for air and Vishuddhi for ether. Click here>>ETHER THE
OPPRESSOR. The sixth chakra, Ajna, is the mind center and is junctional and
transitional point between the lower consciousness of the lower Chakras and the highest
consciousness and illumination of Sahasrara. Mular states in Verse 952 in Tirumantiram
the following. " The center devoid of wakefulness and sleep (Bhru-Madhya): that is
where AUM dawns. The ones who realize (Ajna Chakra) see visions of Siva who
removes aversion, anger and hatred (), radiates like the effulgent light, remains as
the TRUTH and Essence () and blameless, and shines like a golden
gem." Sahasrara, which is above all other centers, is at the crown, known as Brahma
Randhra, the area of anterior fontanel. It has a thousand inverted lotus petals (going
around in a right to left fashion), meaning that the 50 Sanskrit letters are multiplied
twenty-fold in here. One thousand here means infinity. The other centers have fewer
petals starting from Muladhara: 4, 6, 10, 12, 16, 2 respectively. Each petal is inscribed
with a Sanskrit letter, all amounting to 50, which when multiplied by 20 becomes 1000
petals (infinity) of Sahasrara.
Sahasrara Chakra (exoticindia.com)
Svadisthana Chakra with six petals (exoticinidia.com)

As you notice Kundali rises from the earth plane of mundane and
sensuous living (unconscious living) to Supreme awareness of Siva in
Sahasrara Chakra; this is involution, the centripetal movement of the
soul from the rim of Irul and Marul to Arul. Irul = spiritual darkness;
Marul = confusion; Arul: Supreme Grace. This is compared to the
lotus plant whose roots are buried in the darkness of mud, slime and
grime; whose stem stays in waters of the pond with variable light
penetration at different depths; whose leaves float in the water and yet
do not soak in it; whose bud longs for the sun and whose open blossom
exults in sunshine. Explanation of analogy follows in the next
paragraph.
The question is why the Chakras or wheels are described in terms of
Lotus. The origin of lotus plant is very humble: in the mud where its
roots are. The water is its intermediary point and when it pierces the
water, it buds and blooms. Thus, the lotus has three levels of existence:
mud, water, and sun (flower). In like manner, human existence is at
three levels: ignorance, longing and effort, and illumination or
awakening. Man's roots are in quagmire of spiritual ignorance. With
some longing and effort, he sees some spiritual light, as the lotus plant
(stem) penetrates the water and reaches towards the surface, it sees the
sunlight. Once man pierces the barrier of ignorance and goes beyond
ordinary awareness, he receives illumination in the same manner the
lotus receives the sunlight upon piercing the surface of the water. The
flower of the lotus is flowering of superconsciousness and spiritual
awareness. The roots are in Muladhara Chakra and the prana passes
through all the intermediate Chakras via the Susumna Nadi and when it
reaches Sahasrara Chakra, full illumination of spiritual knowledge
dawns on the Yogi.
lotusplant.flo = kundal66.jpg. replaces kundal16.jpg
Muladhara's four petals of red lotus, Svadisthana's six petals of

vermillion lotus, Manipura's ten petals of blue lotus, Anahata's twelve
petals of deep red lotus, Visuddha's sixteen petals of smoky purple
lotus, Ajna's two petals of white lotus and Sahasrara's one thousand
petals of the color of a thousand suns have an ascending quality in their
color scheme; the color of the thousand suns is purer than the white
lotus, which is purer than smoky purple lotus and so on. The color
scheme applies to three levels of human existence in this world: Pasu,
Vira and Divya (animal, hero and divine stages). Red, vermillion, and
blue are animal colors; deep red, smoky purple are the colors of the
Vira; white and sun are the colors of Divya bhava (divine quality). This
indicates man's progress from living in the pelvis (animal functions of
Muladhara, Svadhistana and Manipura Chakras) going on to the human
existence in Anahata and Visuddha Chakras to Divine living in Ajna
and Sahasrara Chakras.
Ramakrishna Paramahamsa (1836-1886) says about man and animal
in man. Quote 188, Sayings of Sri Ramakrishna. As one mask may
be worn by various persons, so also various kinds of creatures have
donned the garb of humanity. Some are tearing wolves, others are
ferocious bears, and some again are cunning foxes or venomous snakes,
though they all look like men.
Quote 189: Men are of two classes - men in name only (Manush) and
the awakened men (Man-hush). Those who thirst after God alone
belong to the latter class.; those who are mad after 'woman and gold' are
all ordinary men - men in name only.
Some of the writers attribute the colors in the rainbow to the petals
starting from top down : VIBGYOR.
The comical letters indicate colors of the petals and have nothing to do
with the letters.
Sahasrara - White, Violet, or purple
Ajna - Indigo blue
Visuddha - bright blue
Manipura - yellow
Anahata - green
Svadisthana - orange
Muladhara - red
The Big letters show colors and carry no other significance.
Please see the table for the color of the Chakra, the lotus
petals, their numbers, the Yantra, Bija Mantra and the Deities.
The animals are the reminders of our existence in previous
lives.
The Chakras are crossing junctions for the Nadis (Flow
Channels) like the highway crossings, so the numbers indicate
the number of Nadis that intersect at a particular chakra. The
Susumana Nadi, when it reaches the cerebral cortex, divides
into multiple channels; that is the reason why the Sanskrit
letters in the lower channels are multiplied so many times (20
x 50) in Sahasrara (1K petals = infinity). The base of the
brain with half-moon shaped gyri (convolutions) corresponds
to Chandrakala. The upper cerebral convolutions correspond
to Mount Kailas (the home of Siva). This is Sivasthana
(Abode of Siva), Point Bliss and the seat of Sakti also. Ajna
Chakra with 2 petals and Manas Chakra with 6 petals
represent the cerebellum and sensorium respectively. Soma
Chakra with 16 petals forms the middle of the Cerebrum.
Sahasrara corresponds to cortical convolutions.
Svayambhu-Linga also means Linga-shaped (obelisk)
outcropping from earth in its natural state. They are sacred
even before consecration. They served as the nucleus around
which temples were built.
Muladhara, Svadhisthana, Manipura, Anahata and

Visudhha Chakras are the lower centers (Bhutas). Ajna
Chakra is mental Center or Vijnanamaya Kosa. Sahasrara
Chakra is the cerebral center which opens the way to Supreme
Siva Sakti or Pure Consciousness, which is the first of Suddha
Tattvas.
Swami Satyananda Saraswati says that Susumna, Ida and Pingala Nadis
come to a confluence at Ajna Chakra and proceed to Sahasrara Chakra.
This is where the individual ego is subsumed by the cosmic ego and
thereby there is no I and Him (He); there is no duality. If there is
duality, Samadhi and Oneness do not take place. The little individual
ego gets absorbed and homogenized and finds oneness with all egos and
Cosmic Ego; there is no differentiation between I, You, He and She.
This is an essential prerequisite before Sahasrara Chakra can be
awakened in the aspirant.
Awakening of other lower Chakras brings in the wake many
psychical experiences, which one should be able to cope with. Those
Chakras are the repository of Samskaras and Karmas which may be
good or bad, pleasant or unpleasant. Awakening results in the
expression of Samskaras and Karmas, the cause of duality of feelings. A
purified mind goes a long way in coping with these feelings.
Ajna Chakra of pure white color has two petals bordering a circle.
The petal on your left has HAM inscribed on it and the right petal
KSAM. They are the Bija Mantras of Siva and Sakti, and represent the
Moon or Ida Nadi and the Sun, the Pingala Nadi. Ida, Pingala, and
Susumna Nadis come to a confluence here. The circle is the Sunya or
Void. The down triangle is Sakti; perched on its top is the black Lingam
(Itara Lingam), which represents the Astral body of the aspirant. It is
worthwhile to remember that down triangle represents the escutcheon of
the female. (The up triangle is the symbol of male, Siva) The Astral
body is a storehouse of one's personality and attributes. The Lingam is
known as Jyotir Lingam indicating its effulgence as opposed to the
smoky Svayambhuva Lingam of Muladhara Chakra. The color
changing from smoky to black to luminous indicates the progressive

awakening of Spiritual Consciousness and Awareness. Superimposed
on Siva Lingam is OM with Chandra Bindu (Crescent with a dot) on
top of it. Om is the Bija Mantra. Paramasiva is the deity of Ajna
Chakra. This is the seat of the mind. Aspirant, attaining this Chakra
enters Tapo Loka, where Karmas are expunged. The Sadhaka sees
visions of shining lamp like the morning sun and resides in the domains
of Fire, Sun and the Moon. He attains Siddhis: ability to enter other
bodies, omniscience and all seeing.
Pranava =
. = AUM = OM. See the crescent
with a dot = Moon Dot = ChandraBindu
OM with ChandraBindu (Crescent with a dot) on top of
it: See Ajna Chakra with the crescent with a dot.
Chandra Bindu means Moon dot, a diacritic sign. It
means that the previous vowel is nasalized.
Bija Mantra = Seed Mantra = One syllable Mantra = by

convention Bija Mantra is one syllable Mantra. Sometimes compound
letters form the Bija Mantras (Hreem)
(Once a Pundit asked Ramakrishna Parmahamsa about Mahatmas,
Astral, Devayanic, solar, lunar planes of existence for the subtle body.
The Master replied that all these spheres and planes are trivial and one
should develop, practice and intensify one's Bhakti (devotion), pray to
Him with intense devotion and practice Sadhanas.) - adapted from
Sayings of Sri Ramakrishna page 25.
Each Chakra has its own dominant tattva and animal that represents the tattvas and gunas of that
center.
Chakra
Muladhara 1
Svadhisthana
Manipura 3
2
Anahata 4
Visuddha 5
Ajna 6
Ksetram
None
pubic bone navel
heart
throat
glabella (Bhrumadya)
Causal
Causal
Causal
Causal
Causal
Chandraloka (Tapa)
Bhurloka
Bhuvarloka Svarloka
Maharloka Janaloka
Sahasrara Chakra corresponds to Satyaloka. (infinite space)
Presiding
Chamunda
Indrani
Varahi
Vaishnavi
Kaumari
Paramesvari
Mother goddess
Saharara Chakra: presiding Mother goddess of all 7 chakras. Paramesvari rules Ajna and lower chakras; Kaumari
Visuddha and lower chakras; Vaishnavi Anahata and lower chakras; Varahi Manipura and lower Chakras; Indrani
Svadhasthina and Muladhara; Chamunda rules only Muladhara chakra.
Vishnu (also Rudra
Isvara
Sadasiva
Mahesvara (Samvartesvara (Hamsesvara (Vyomanesvara Sambhu (Para-SambhuResident deity Brahma
and
and
and
and
Ntha and Cit-Parmb.
Saudamani) Samayamba
Hamsesvari) Vyomanesvari)
The planes
Bhurloka earth Bhuvarloka Svarloka
Janaloka
Tapoloka
Maharloka
Causal Regions
The resident deity of Sahasrara Chakra is Paramasiva who is hierarchically superior to Siva, one of the Triumvirate
(Holy Trinity).
Black
Animal
Elephant
Makara
Ram
White Elephant Antelope
Buddhi (Sanklpa
Tanmatra
Smell
Taste
Form
Touch
Sound
Vikalpa)
Vijnanamaya
Pranamya
Manonmaya
Anandamaya
Annamya kosa
Kosa,
Kosas
kosa or Vital Kosa or mental
Kosa, Bliss
Subtle Soul
or food sheath
Knowledge
air sheath
sheath
sheath
sheath
Earth, Bhu
Water, Jala Fire, Vahni
Air,Vayu
Ether, Nabho
Mandala/element
Mind
Mandala
Mandala
Mandala
Mandala
Mandala
Presiding
Akasa
Prithvi (Indra) Varuna
Agni
Vayu
Manas (Guru)
element
(Sarasvati)
The presiding Devata in Sahasrara chakra is Siva.
Svadhisthana
Chakra
Muladhara 1
Manipura 3
Anahata 4
Visuddha 5
Ajna 6
2
Para Vani,
Vaikhari,
Pasyanti.
Madhyama,
Transcendental
Articulate
Visual Sound mental Sound
Sound
speech
Spiritual entity Spiritual Sun
Spiritual Moon
Avastha
wakefulness
Dream sleep Deep sleep
Turiya-Jagrat Turiya-svapna Turiya-Susupti
Avastha or state of consciousness for Sahasrara is Turiya-Turiya, 7th higher level of consciousness. Turiyajagrat - awakening to higher consciousness - the fourth state;
Sound
Turiya-svapna - the fifth state of mystical visions; Turiya-Susupti is the 6th higher state of Consciousness of SaVikalpa Samadhi-Duality between yogi and Brahman present;
Turiya-Turiya - Nir-Vikalpa Samadhi, No duality, merger between yogi and Brahman.
8 spears
Sign/form/color Square-yellow
12
occupied
by 12
Petals
4
6
10
16
Saktis KAla-rAtris
(Night of
disolution).
Bija Sound
Lam
Vam
Ram
Yam
Ham
12:
10:
4:
Letters (50)
v: S: \: s:
4:
6:b:
B: m:
y: r l:
R Z N: t: T:
k K: g: G: {
c:
kam, kham,
gam, gham,
gnam, cham,
OM
16:
A A: E I u U
? @
d D: n: p: P C j: J: W:
; = O O
X Y
A: A: A
bam, bham,
dham, nam,
mam, yam,
tam, tham,
ram, & lam
dam, dham,
nam, pam, &
pham
AH
2: h
x: ham ksam.
chham, jam, am, aam,

jham, jnam, im,eem,um,oom,
tam, & tham. rim, reem, lrim,
lreem, em, aim,
om, aum, am, &
ah. (vowels)
color of letters
gold
Chakra
Muladhara
Color of petal
Yantra
God
color of
blue
lightning
Svadhisthana Manipura
Vermillion;
violet, blue,
green,
Red & orange
yellow,
orange, red
mostly.
Square
Circle
Brahma with
Savitri
vermilion
crimson
silver
Anahata
Visuddha
Ajna
Vermillion,
Cloud-color, bbright
green mostly, golden;
orange and
pink
Blue
Triangle
Vishnu with
Vishnu
Radhika
2 Triangles
Isa
Purple (blue &

White or rose
green); indigo
Triangle
Triangle
Sadasiva/Ardha
Sadasiva/Ardhanarisvara
Narisvara
Lakini
Kakini
Sakini/Gauri
(Lakshmi)
resides in
Skin
Blood
Flesh
Fat
Bone
Samana, the
prana that
Apana,
Vyana,
drives heart
Prana,
Udana,
Prana or Vital air
expelled air
diffused air
and intestines Respiration expiratory air
(flatus)
and moves the
joints.
Bija Sound
Lam
Vam
Ram
Yam
Ham
When the Bija Mantra is uttered, that Bija-specific Chakra center is brought alive.
Bija Mantra for Sahasrara Chakra is Soham
Lokas
bhu
Bhuvar
Svar
Mahar
Janar
I-PNadis
Ida & Pingala
I-P-S
I-P-S
I-P-S
Susumna
Svayambhu
Linga
Linga with
Para Linga
Baana
Kulakundalini
Brahma with Vishnu with Rudra with
Isvara with
Divine Couples
Ardhanarisvara
Savitri
Radhika
Bhadrakali
Bhuvanesvari
Site
Kanda
Genitals
Navel
Heart
Throat
Sacrococcygeal
Sacral
Plexus
Solar
Cardiac
cervical
plexus
Goddess
Chakra
Dakini
Muladhara 1
Saguna Brahman Indra
Rakini
Hakini
Marrow
OM
Tapo
I-P-S
Itara
Parasiva with Siddha
Kali
Glabella
Cavernous sinus
Svadhisthana
Manipura 3
2
Anahata 4
Visuddha 5
Ajna 6
Prajapati
Vishnu
Rudra
Daksini
Isa
Vishnu
Granthi
ma (fa)
Ma (Fa)
Ardhanarisvara Sambhu
Brahma
Parasiva is the Brahman in Sahasrara Chakra.

Siva
Brahma
Granthi (Knot)
Granthi
Musical note
ni (ti)
dha (la)
pa (so)
Musical Note
Sa (Do)
Ri (re)
Ga (Mi)
Rudra Granthi
ga (mi)
Pa (So)
ri (re)
Dha (la)
There is a disparity above. SAhasrara's note is Ni (Ti). Again a disparity.

Musical note for Sahasrara is Sa (do). Top down: SaRiGaMaPaDhaNi - DoReMiFaSoLaTi
Dakini
Lakini (goddess
Rakini
Kakini
Sakini/Gauri Hakini
Goddess
(Digestion)
holds the
(procreative)
(Respiratory) (Speech)
(Thought)
(Lakshmi)
earth)
The presiding goddess for Sahasrara is Sakti katyayani.
Notes on the table:

Sambhu emanates Sadasiva (Creation, Preservation, Destruction, Anugrahafavor, Nigraha-disfavor) who emanates Isa and right down the line as
follows: Rudra, Vishnu, and Brahma. Linear emanations:
SambhuSadasivaIsaRudraVishnuBrahma in charge of Mind, Ether,
Air,
Fire, Water, and Earth.
Emanations from Sambhu from left to right
Sambhu
Sadasiva Isa
Rudra Vishnu
Brahma
Maharloloka Tapoloka Janarloka Svarloka Bhuvarloka Bhurloka
Mind
Ether
Air
Fire
Water
Earth
Ajna
Visuddha Anahata Manipura Svadhisthana Muladhara
Note on Tanmatra = that merely. Sound is the First subtle creation and
Tanmatra. Tanmatras namely sound, touch, color, taste, and smell are
the subtle, supersensible, rudimentary and nonspecific particles from
which the gross elements namely akasa, air, fire, water, and earth
evolve respectively. There are two divisions in the gross (great)
elements (Mahabhutas): Amurtta and Murtta, the formless and the
formed. Akasa and air are formless elements, while fire, water and earth
formed. Go to BG13. for more information on Tanmatras.
Note on the Bija sound Mantras (Om, Ha, Ya, Ra, Va, La =
) corresponding to Ajna, Visuddha, Anahata, Manipura, Svadhisthana,

and Muladhara Chakras) stand for the power of the Tanmatras in each
Chakra and are deities themselves. Deities (reside in Bija Mantras and)
are invoked and aroused by the utterance of the Mantras. The resident
deity of Bija Mantra of the chakra is assimilated or absorbed by the
rising Kundalini Devi as She pierces the particular Chakra. The reason
for this is that Kundali Devi has to absorb and assimilate all deities, all
tanmatras, all elements, all mundane human qualities... of all chakras in
the act of purification so that only the pure soul goes to Sahasrara
Chakra for union with Siva-Sakti. Each Chakra is a repository of human
desires, aspirations, frailties and strengths. Kundali acts as a divine
filter, putting all Tattvas in storage. When She descends from the
Sahasrara Chakra, all the elements in storage are restored to the
respective Chakras.
Bija Sound Mantra has three parts to it: Sphota, Dhvani, and Bindu.
Sphota is derived from the world Sphut meaning to burst or to open like
a bud. When a latent mental sound is intonated or explodes from the
glottis or voice box, Sphota happens and we hear the sound (Dhvani)
which is registered by the ear because Dhvani carries vibration,
frequency and decibel. Once the sound explodes in Sphota, attains the
quality of sound in Dhvani, there must be something that can register
the sound in consciousness via the ear; that something is Bindu, which
is deified as deity, Sabdabrahman. For Dhvani or sound to acquire its
qualities, Sattva, Rajas, and or Tamas pervades the sound. When the
latent mental sound acquires Rajas (motion and passion), she is called
Dhvani (sound). Go to Sabda or Sound for more information.
Note: Only Lakshmi (Kamala) is one of the Mahavidyas; the rest are not.
Granthi: knots. There are fourteen granthis for kundalini to pierce
before she reaches Sahasrara: three Lingas, six Chakras, and five
Sivas. In Sahasrara, she effects union with Niskala Brahman. (see
below.) Nirvana-Sakti is the resident goddess of Sahasrara as Dakini of
Muladhara Chakra.
There are three Granthis (Junctional points, Knots, Junctions,
hurdles): Brahma, Vishnu and Rudra Granthis. Granthis are equated to
the levels of consciousness. Brahma Granthi of Muladhara (and
Svadhistana and Manipura) Chakra is physical consciousness; Vishnu

Granthi of Anahata Chakra is the Sphere of the Sun and therefore of
Light, the beginning of Spiritual Consciousness; The Rudra Granthi of
Ajna Chakra is the sphere of the Moon, the center of Spiritual
Consciousness. The Moon Mandala is above Ajna Chakra.
Above the Sahasrara Center, the inverted thousand-petaled Chakra, is
the Saadaakhya kalaa (Sadakhya kala), also known as Jyotir Mandala,
whose consciousness transcends the physical plane (awakening, dream
sleep, and deep sleep).
Granthis:
Brahma, Vishnu and Rudra Granthis.
Think of Granthi as the kink or knot in the Susumna Nadi which

prevents energy flow. Granthis, hurdles in the ascent of Kundalini, are
in the form of spiritual ignorance, Maaya, and desire.
Brahma Granthi manifests as attachment to physical objects, earthly
pleasures, inordinate selfishness (ego, Ahamkara) and exhibits the
enslaving power of Tamas, darkness, lethargy, ignorance. Its habitat is
the pelvis, dominant in pelvic functions. It is the sensual world. It is the
phenomenal world that we live in. It is the World that Brahma created.
Kundali is sleeping; the spirit is not moving; we are awake to the world
of happenings. One has to become oblivious of the world of forms and
names, awaken Kundali and allow Her to take you to higher Chakras.
Vishnu Granthi at Anahata Chakra manifests motion and passion of
Rajas Guna in that the prospective Sadhaka is attached to family,
friends and objects. Its habitat is the heart (Anahata Chakra), dominant
in emotion, mistakenly called love. Love in its pure form is love for
God for Love's sake.
This is the kind of love the Alvars had for Krishna, and Nayanars for
Siva.
Rudra Granthi localized in Ajna Chakra, the Command Lotus and the
lotus of spiritual wisdom. When the Yogi attains Ajna Chakra, he
acquires Siddhis, special powers, which are the symptoms of spiritual
attainment but are not the goal. Savoring the special powers (reading
the mind of others, being in more than one place at a time, entering the
bodies others, knowing the past, present and the future etc) is an
impediment to further spiritual progress. Siddhis augment one's ego
(Ahamkara) which is the major impediment for progress. Once this
obstacle is overcome, the Yogi is ready for union with Universal
Consciousness.
Banal Faustian love as opposed to Love of God is always tenuous,
feeble and frail and always looks for displacement to a higher affinity.
Rudra Granthi manifests clinging to newly-attained Siddhis, other
psychical dependencies, and is a remnant of ego. Its habitat is Ajna
Chakra, a point above human consciousness and below transcendental
Consciousness. This border crossing is made more difficult because the
neophyte Yogi wants to enjoy vicariously the newly-obtained Siddhis

(special powers); in order to go further he has to give up his power to
exercise his Siddhis, like reading thoughts of others and the rest. The
special powers are symptoms of higher Consciousness and should not
be used for personal gain or inflicting injury.
Muladhara Chakra is the point of confluence of Nadis and the highest
Chakra for animals and yet it is the common Chakra both for man and
animal. Descending animal Chakras are in the legs starting from the
Pelvis: Muladhara, atala, vitala, sutala, talatala, mahatala, and the
lowest and the last, patala. They also correspond to the various levels of
the netherworld. It is a progressive deepening darkness of Tamas Guna..
As Muladhara Chakra is the highest for animals, Sahasrara Chakra is
the highest for man. Above that, there are worlds or lokas which surpass
human consciousness and represent divine consciousness. Tamas is the
dominant Guna of all Chakras up to Muladhara Chakra; therefore, the
being is shrouded in Avidya (spiritual ignorance); since ignorance is the
guiding principle, they operate at instinctual level: eating, excretion,
evacuation; fight, flight, and or fear; sleeping; reproduction. Man in
Muladhara is just that; he exhibits Rajasic Guna from Svadisthana to
Ajna Chakra; from Sahasrara and above he is of Sattvic nature.
Rajas = motion and passion. Tamas = Darkness. Sattva = Light,
Virtue.
According to gurus, not all men are born with Kundalini in
Muladhara Chakra. The level of achievement is according to evolution
of an individual; a particular person may have evolved to Manipura
Chakra in his previous life; he just picks up where he left and makes
progress. By concentrating on Muladhara, one will easily find out
where he belongs and that will be his true starting point.
Itara: literally means this, that, the one, the other. In this context it refers
to Linga, which helps one to cross from the world of wandering or
Samsara.
LETTERS (SANSKRIT):
Lingas: Svayambhu in Visuddha, Baana in Anahata , and Itara (phallic
form in Ajna).
Makara = A cross between alligator and fish.
For proper pronunciation of the Bija and Petal Mantras, I

bought for $12.95 Sounds of Chakras by Harish Johari.
I have no financial interest in this.
Sivas: Isa at Anahata, Mahesvara Sadasiva, Ardhanarisvara at
Visuddha, Sambhu (Paramasiva), Rudra and Paramasiva at Ajna
(Rudra Granthi), This list includes Brahma at Muladhara and Vishnu at
Anahata among the Sivas. (Parasiva at Sahasrara.) Sambhu = Sam +
Bhu = Auspicious Being or existence. Just remember that Siva has
many levels of Consciousness; there is an internal hierarchy among
many Sivas (Suddha Tattvas). Why so many levels? Siva comes in
clones with various levels of Consciousness depending upon His
portfolio. Each one is a separate Siva. An example. Take a company.
There are top down, CEO1, CFO2, COO3, CMO4, CIO5, CAO6, CTO7.
Let us assume the first four office positions are assumed by one person;
it is like Siva taking the first four positions with different
responsibilities. It is one person occupying four hierarchical positions
with four different names and with four different job descriptions. Now
you get the idea.
Mount Meru is the Axis Mundi of the universe; Spine is the Axis
Mundi or Skambha of the universe of human body and so it is called
Merudanda. Meru + danda = Meru + Pole. Meru is a mountain, the
pole around which the earth spins.
The Six Chakras (credit Swami Sivananda Radha) Click on thumbnail for enlargement.
These six centers generally correspond to anatomical centers:

Muladhara and Svadisthana centers to Sacrococcygeal plexus,
Manipura to Celiac, Anahata to Cardiac, Visuddha to Laryngeal, Ajna
to Cavernous plexus and cerebellum, and Sahasrara to cerebrum itself.
There are 7 Cervical vertebrae, 12 Thoracic vertebrae, 5 Lumbar
vertebrae, 5 fused Sacral vertebrae and 4 fused Coccygeal vertebrae: In
all there are 24 presacral movable vertebrae, and the immovable sacrum
and coccyx. They curve in the opposite directions alternately, cervical
curvature forward, thoracic curvature backward, lumbar curvature
forward and sacrococcygeal curvature backward. (The number of
Cervical vertebrae are constant in mammals, including the giraffe which
has the longest cervical vertebrae. Coming to the owl, it has fourteen
vertebrae to aid 270 degree movement of its head because its eyes are
fixed in the eye socket, unlike human's.) The notches in the adjacent
vertebrae line up and form a foramen and the dorsal spinal root
ganglia are in the foramina. The spinal canal runs down the vertebral
column housing the spinal cord. The spinal cord is narrow in the upper
cervical region, bulges in the lower cervical and upper thoracic regions,
narrows in the lower thoracic region and again bulges in the upper
lumbar region and narrows down in the lower lumbar region to a fine
cord called Filum Terminale. The major enlargements are Cervical and
lumbar and have more gray matter at those points. The end of the spinal
cord, conus medularis provides the sacral and coccygeal roots. The
spinal cord is protected by the vertebral column, the ligaments, the
meninges and fluid. It is 1 cm in diameter, 45cm long in adult males
and 42cm in adult females and ends at the level between L1 and L2
(lumbar) vertebra. It begins at the foramen magnum in the skull. There
are 31 pairs of spinal nerves (8C, 12T, 5L, 5S, 1Coccygeal). Each spinal
nerve has two roots, one motor ventral and one sensory dorsal
(back). The cross section of the cord shows H-shaped butterfly gray
matter surrounded by white matter. The gray matter is unmyelinated (no
insulation) nerve fibers and white matter is myelinated nerve fibers.
Gray matter integrates the incoming sensory and outgoing motor
impulses. The Ventral gray horns (the front end of the wings) are larger
than the dorsal horns. The Ventral rootlets (motor) leave the cord, while
dorsal (sensory) rootlets enter the cord. The ventral (outgoing ) rootlets
are connected to the nerve cell bodies of gray matter of the ventral horn,
but the incoming sensory nerves have nerve cells in the dorsal root
ganglion outside the spinal cord, and later come to posterior horns. The
white matter surrounding the gray matter are myelinated nerve fibers
that transmit impulses up and down the spinal cord. The white matter
has on either side three columns: anterior, posterior and lateral. They
are ascending and descending tracts carrying afferent nerves to the brain
and efferent nerves from the brain to various parts of the body. The
posterior columns carry only afferent nerves to the brain. There are
twelve cranial nerves. Just outside the intervertebral foramen, distal to
the ganglion, the afferent dorsal and the efferent ventral roots join to
form the mixed spinal nerve, which divides into ventral and dorsal rami
carrying both afferent (in) and efferent (out) nerves. The lumbosacral
and coccygeal nerve roots are the longest forming a horse's tail (cauda
equina) caudal (downward) to the Filum. The dorsal rami carries the
motor and sensory nerves to the back of the body and the ventral rami
carry both motor and sensory fibers and form nerve junctions called
plexus, named according to the area they supply: the cervical plexus,
the neck region; the brachial, the arms; the lumbar, the mid-back area;
and the sacral, the lower back and legs.
Tibetan Thangka Painting
The spinal cord continues upwards as medulla oblongata and pons

behind which is the fourth ventricle into which the central canal of
the spinal cord opens. Behind the fourth ventricle is cerebellum.
Going past the mid brain, Susumna Nadi goes to the cerebral cortex.
When it reaches the top of the neck, Susumna supports herself on
the stalk of Sankhini (A Nadi and goddess) and goes towards the
region of Brahman (Brahma Randhara) but does not actually end up
there. It ends near the twelve petalled lotus. Sarasvati and KuhU
(nadis) are on either side of Susumna. Sankhini originates at Kanda
Mula and courses between Sarasvati and GAndhArI and ends in the
throat; Sankhini emerges from the nasopharynx proceeds obliquely
to the forehead, winds around Chitra Nadi (Citrini Nadi) and goes to
the head. One of her channels goes to the left ear and the other goes
to the top of the head. The head channel of Sankhini Nadi is the
passageway for nectar and Soma to go from the head to the throat.
Autonomic Nervous System makes adjustment in the function of the
organs depending upon the situation: heart quickens with fear or
excitement, the mouth becomes dry with fear, the skin becomes flush
with anger. It consists of sympathetic and parasympathetic divisions,
one antagonizing the other, thus fine-tuning the action of an organ they
supply. The sympathetic cells are located in the spinal cord from T1 to
L3. From here, the preganglionic fibers proceed along the anterior roots,
winds through the white rami communicantes to the sympathetic
ganglion. Let me explain this routing of the preganglionic fibers. As
you see, the anterior roots carry both motor and sympathetic fibers
away from the spinal cord, the sympathetic fibers have to branch off to
reach the sympathetic ganglion and that is why nature provides the exit
ramp (White Rami Communicantes) for the sympathetic fibers to reach
the sympathetic ganglion. There are 21 or 22 pairs of ganglia on each
side of the vertebral column, 3 in the cervical region, 10 or 11 in the
thoracic region, 4 in the lumbar region, 4 in the sacral region, and one
ganglion lying in front of coccyx-ganglion impar. Once the
sympathetic fibers synapse, the post ganglionic fibers exit the
sympathetic ganglion and join the mixed spinal nerve. The sympathetic
and parasympathetic system supplies the organs with nerve fibers for
their function and a balance is kept between these opposing systems.
The demands of the human organism is met by either modulation of
both or stimulation of one or the other system: homeostasis. The
sympathetic system meets the demands of stress on the body by sending
more blood to vital organs like heart and muscles by dilating their blood
vessels and concurrently constricting blood vessels going to less vital
organs like skin. Its currency is nor adrenaline. Parasympathetic system
helps secrete digestive juices, constricts the pupil and stimulates the
vagus nerve supplying the heart, bronchi and gastrointestinal tract,
resulting in slowing of the heart, constriction of the bronchial tubes and
the propulsion of the stomach and intestines except the lower two thirds
of the colon. Its currency is acetylcholine at the terminals.
(Parasympathetic ganglia receive fibers from the brainstem and spinal
segments, S2 to S4. They are juxtamural or intramural, meaning they
are in the substance of the organ itself. Acetylcholine is the mediator

substance released at the preganglionic and postganglionic endings of
parasympathetic fibers.)
For more details consult: http://www.bartleby.com/107/214.html
Ganglion.jpg
G: Sympathetic Ganglion showing the Rami.
V: Vertebral Body
C: White and Gray Rami Communicantes

MN: Mixed nerve carrying sensory, motor and Sympathetic fibers. Ventral or
Anterior
Ramus.
PRG: posterior Root Ganglion, way station for the sensory nerves before they
enter spinal cord.
PC: Posterior or Doral Ramus (Mixed nerve)
Muladhara Chakra and Svadhisthana chakras correspond to

Sacrococcygeal plexus, Manipura to Celiac plexus, Anahata to cardiac
plexus, and Visudhha to laryngeal plexus. The vital functions of the
body are associated with the Chakras, meaning that the Nadis, the
nerves and plexuses communicate with one another. We are all aware of
our physical body. That is Gross body (Sthula); we have two more
bodies, Subtle and Astral (Sukshma and Karana)
The Nadis are channels; they are not physical but subtle. They are
compared to the minute sap channels in the leaf (Leaf veins) of the
Asvatta tree. Click the thumbnail to enlarge.
The Ida, Pingala, and Susumna Nadis come together at the Muladhara
Chakra (Yamuna River is Ida, Sarasvati* is Susumna , and Ganga is
Pingala) and form a confluence, Yukta Triveni. The Ida and Pingla
Nadis correspond to the sympathetic chain on both sides of the
vertebrae. Ida Nadi (Moon) controls the mind and its functions; Pingala
Nadi (Sun), all the vital functions. Susumna Nadi (Brahma Nadi, see
cross section of Susumna Nadi) runs along the central canal of the
spinal cord and the Prana travels in Susumna Nadi and leaves the crown
by Brahma Randhra, the area corresponding to anterior fontanel, also
known as Sahasrara Chakra. Susumna is associated with the awakening
of spiritual consciousness. These three essential Nadis, which everyone
has in various degrees of development and function, are in charge
of Mental functions (Ida), vital functions (Prana from Pingala) and
spiritual functions (Susumna). Based on these three Nadis, some people
function at the level of Pingala Nadi, meaning it is mere breath (Prana);
most have Pingala and Ida in place in that they have not only breath but
also a life. Normal functions of Ida and Pingala Nadis are necessary for
normal mental and physical health.
Various sources have a profusion of confusion with regards to River associated

with Ida and Pingala Nadis. I follow the writings from Swami
Sivananda: Yamuna runs in Ida, Ganga in Pingala, and Sarasvati in Susumna.
A mnemonic device (is a memory aid). Pinga rhymes

with Ganga. Sa goes with Su = Sarasvati and Susumna.
Functioning Susumna Nadi takes you to higher realms of
existence. Susumna Nadi is said to pass along the
central canal of the spinal cord through the fourth
ventricle and ends up in the cerebral cortex and does not
reach Brahma Randhra. The confluence of Ida, Pingala
and Susumna Nadis (Yamuna runs in Ida, Ganga in Pingala, and
Sarasvati in Susumna) called Mukta Triveni separate at Ajna Chakra;
Ida goes to the left nostril, the Pingala goes to the right nostril and
Susumna (Brahma Nadi--anterior branch) after piercing through the
palate (talu) goes to Sahasrara Chakra (Brahma Randhra). Susumna
Nadi bifurcates into anterior and posterior branches below Ajna Chakra.
The anterior branch courses through Ajna Chakra and has almost a
straight upward course to Brahma Randhra (anterior fontanel area) and
the posterior branch takes a detour backwards from below the Ajna
Chakra possibly between two cerebellar lobes, courses anteriorly along
the upper crest of the cerebrum and ends in Brahma Randhara.
Remember that these branches are subtle and not physical. Susumna
Nadi has connection with sympathetic nerves of the Celiac Plexus
(Solar) - Manipura Chakra, the third chakra around the navel
area. Susumna Nadi is Jnana Nadi because the Yogi who channels his
Prana through Susumna gains Brahman knowledge. As the Ida and
Pingala Nadis spiral around, they meet Susumna Nadi at the base,
navel, heart and throat corresponding to Muladhara, Manipura,
Anahata, and Visuddha Chakras. Pingala diverges from the throat and
ends up in the right nostril and Ida in the left nostril. Ida and pingala
Nadis work alternately just like the alternating autonomic patency of the
nostrils. When the left Ida Nadi is patent it is the flow of lunar energy; it
is the flow of solar energy through the patent Pingala Nadi. Susumna
Nadi heads upwards. The right brain function is connected to and
dependent on the patent lunar Ida Nadi and the left brain function to the
patent solar Pingala Nadi. The Yogi can make all Nadis function
simultaneously; the result is enlightenment. Right Pingala Solar energy
controls prana (breath) and life; left Ida Lunar, consciousness;
Susumna, spiritual awakening. Swami Satyananda Sarawati says that
the dormant areas of the brain are awakened in intellectually gifted
people. Most people are right-handed and left-brain and Pingala-Nadi
dominant. Left brain functions are seen in all language skills, memory,
math, science, safe conventional behavior, object-naming. Right brain
and Ida Nadi dominance is seen in global thinking, philosophy, religion,
spatial perception, knowing object function, fantasy, impetuousness,
risk-taking.
The following table was lifted from internet.
Left and right brains have cross-over fibers to control contralateral side.
left brain and right nostril
Right brain and left nostril Id
Pingala Nadi
Nadi.
LEFT BRAIN FUNCTION --RIGHT BRAIN FUNCTIONS-PINGALA NADI
IDA NADI
uses logic
uses feeling
detail oriented
"big picture" oriented
facts rule
imagination rules
words and language
symbols and images
present and past
present and future
math and science
philosophy & religion
can comprehend
can "get it" (i.e. meaning)
knowing
believes
acknowledges
Appreciates
order/pattern perception
spatial perception
knows object name
knows object function
reality based
fantasy based
forms strategies
presents possibilities
practical
impetuous
safe
risk taking
Before the ENT doctors discovered Nasal Cycle, the Yogis of India had
a pretty good idea of what it was. The nose is innervated by Autonomic
Nervous system (ANS) and olfactory nerves. The former alternately
increases and decreases nasal resistance to air flow; the latter helps
identify smells. The sympathetic and parasympathetic nerves (ANS)
have control over the venous sinusoids in the nasal mucosa. When the
sympathetic fibers gain upper hand, that nostril has the least resistance
to airflow because there is shrinkage of nasal mucosa allowing the
passage open for airflow and the fellow on the other side is under the
influence of parasympathetic nerves increasing airflow resistance from

blockage of the nostril by boggy mucosa. This is Nasal Cycle. This does
not happen to everybody; one study indicates that it exists in 80% of the
population. The side you sleep on is the side with blockage; older you
get weaker it gets. Hypothalamus is said to be the center for the
alternation in Nasal Cycle. Nobody knows why it happens. The cycle
alternates once in 1 to 4 hours. Most of the time one nostril has good
airflow and the other nostril has bad airflow.
Ida (left) and Pingala (right) Nadis = left and right nostrils - allow
airflow alternately; left one allows passage of lunar energy; right one,
the solar energy. The right and left hemispheres of the brain function
contralateral to the patent nostril: Solar energy flow on the right nostril
controls the left hemisphere and Lunar energy flow on the left nostril
the right hemisphere. Physicians think that the ANS is the primary
controller rather than the medically nebulous solar and lunar energies.
Medicine loses its footing on the slippery slopes of energies of which
the doctors are not familiar with. Susumna Nadi functions well when
both Ida and Pingala Nadis are open and functioning. Yogis can open
Susumna Nadi at will for the passage of Prana or energy.
Each of six Chakras has its corresponding plexus and organs, having
functions of evacuation, excretion, reproduction, digestion, blood
circulation, and respiration. The higher centers such as Ajna and
Sahasrara discharge the functions of muscle coordination, sensory and
motor functions, cerebral function and Pure Consciousness. There are
students of Kundalini, who consider these centers as subtle centers
having nothing to do with anatomical parts and corresponding
functions. The lotuses at the respective Chakras are inside the Susumna
Nadi which is a subtle and not a physical channel or Nadi. The chakras
are subtle and have physical counterparts: Anahata chakra's physical
counterparts are the heart and cardiac plexus. The Lotus flower blooms
as Kundalini passes through it. On the petals are inscribed the 50 letters
of the Sanskrit alphabet. When the letters are uttered, each sound
"touches" its respective petal and the respective Chakra, which becomes
active. The Yogi or Sadhaka claims to see and feel the vibrations of
these letters inscribed on the petals during his meditative practice. The
sounds of Sanskrit letters are organized according to the organs used in
their articulation: Kantha (throat, guttural), TAlu (palatals), MUrddhA
(cerebrals), Danta (dentals), Ostha (labial). Brahmabijas (Ha and Ksa)
are in Ajna Chakra. When Ha is uttered, the head is touched by Ha. Va
to Sa, when uttered, touch the Muladhara Chakra. The first 16 vowels
(Am to Ah) touch the Visuddha Chakra; Ka to Tha, the Anahata
Chakra; Da to Pha, Manipura Chakra; Ba to La, Manipura Chakra; and
Va to Sa, Muladhara Chakra. The numbers at each chakra also indicate
the number of intersecting Nadis at that center.
('Fifty Sanskrit letters make a string of her instrument to sing her song,
out of which are woven all the forms of the worlds.')
Note the two words: Danta and Ostha are cognate with Dental and Os
(opening), another evidence that Sanskrit is the origin of words.
Sarasvati* River does not flow now. Its existence thousands of years
ago were confirmed by satellite images which appear like pentimento
below the surface. The archeologists say that Sarasvati River dried up
around 1900 BCE
All Chakras have resident Devatas in hiding (Avarana Devatas),
without propitiation of whom it is not possible for Kundalini to go up
the Chakras. There are 360 Devatas, named after the rays of the the Sun
(106), Moon (136) and Agni (118), who illumine the world and make
the 360 days of the year. Sakti is the source of billions of rays of which
360 belong to sun, Moon, and Agni. Muladhara, Svadhistana,
Manipura, Anahata, Visuddha and Ajna Chakras have 56, 62, 52, 54,
72, and 64 rays of Sakti respectively. The numbers in pairs belong to
Agni118, Sun106, and Moon136 divisions. The Sahasrara plane has
countless rays.
.
The Yogi goes from lower to higher centers; he takes Sakti with him until he
reaches Sahasrara chakra, which may take many years of practice and dedication.
Once he reaches a center, it is easier for him to reach the center next time. With
the successful arrival at each higher center, he experiences Samadhi, bliss and new
powers. The bliss attained in Sahasrara is the same as in liberation; he attains
many supernatural powers. When Kundalini is stimulated by Asanas, Kumbhakas,
Bandhas, Mudras and Mantras, she enters Susumna Nadi after piercing the chakras
defended by Maya Sakti. When Kundali is forced to enter Susumna Nadi, she
remains there for the duration of Kumbhaka or retention of breath only. Once
Kumbhaka phase is terminated, Kundali comes back to Muladhara. Maintaining
and prolonging the duration of Kumbhaka come from constant practice. Once this
is achieved, the aspirant concentrates his mind and meditates on the conjoined dual
deity in each center or plane. (Conjoined dual deity - Kundali unites with the
center-specific deity in each center. Though they are two before union, the
combined form is one deity.) When the aspirant becomes perfect in Kumbhaka and
meditation on the combined deity and is able to hold his Prana and Kundali in
Susumna, he becomes the master of the gross element of that particular center
(example, water element in Manipura Chakra). When he becomes the master of all
five gross elements of the material world (Earth, Water, Fire, Air and Ether), he
exercises his power over them by choice. Some examples are levitation,
clairaudience, clairvoyance, prophecy, omnipotence and omniscience. Levitation
means that he can overcome the pull of the earth. By meditating on the united
deity, the aspirant's human consciousness becomes one with the pure
consciousness of the combined entity; in this process, the Sadhaka rises from the
material plane to the plane of Suddha Tattva or Pure Consciousness. He is
untouched by wealth, prestige, carnal desire, passion, and power. Ajna center is
the seat of Nada and Bindu (Bindu.htm), which are the material cause of the
universe. Others say that Bindu exists in the back of the head (brain) which
corresponds to the area of the head where the Brahmins and Hare Krishnas keep
their tuft of hair. When he unites with the combined deity of the center (Parasiva
and Siddha Kali), he is for ever free from the dualities of the world, and becomes
master of Vikrtic elements such as Mind, Ego, and Intellect.
Vikriti = transformed elements derived from Prakrti, matter.) He is no longer
required to perform exoteric worship (external worship). When Kundali reveals

herself to Sadhaka and introduces him to Saguna Brahman, Isvara or Clinical
Brahman he attains Sayuja mukti or union with God. He gives up his Subtle and
Causal body. He found Vasaka Sakti, Isvara, the fruit of his pursuit and he is very
near in finding the Vakya sakti, the very seed or essence of it. Vakya Sakti is
Brahman and the Sadhaka becomes one with Brahman. (Go to Tantra.htm for
details on Vakya and Vasaka saktis.) This is Brahman Knowledge, the ultimate
goal of Jnana Yoga; he is in eternal bliss, he swims in the ocean of Cit instead of
ocean of Samsara and there is no return to the mundane world. The aspirant must
be in excellent physical, mental, and moral condition to undertake the strenuous
aspects of Yoga, such as Kumbhaka, Asanas, Mudras and Bandhas. On the
contrary, Bhakti Yoga is total surrender to God and is not the preferred Yoga for
the Tantrics. Jnana Yoga is so arduous that the aspirants start practicing it at very
young age. Bakti Yoga can be a starter because Jnana Yoga is built on Faith.
Yama and Niyama are the foundation on which these disciplines are built. Bhakti
Yoga is fit for all age groups, all physical types, all pursuits, all inclinations. The
end result is the same for both disciplines: Liberation.
There are two routes for attaining oneness with Siva-Sakti: Vedantic and
Tantric. In both the Sadhaka has to face the lower forces of pelvic region at some
point in time during his or her journey. The Tantric takes on and fights these lower
forces at the outset of his journey, while the Vedantic (Vaidic) Sadhaka develops a
higher consciousness before he faces the pelvic forces. His inner purity, maturity
and higher consciousness become strong enough to overcome the pelvic forces.
(Pelvic forces: Living in the pelvis means mere animal existence that involves
eating, drinking, defecating, urinating, procreating, animal passions). These are
powerful forces which need to be addressed and sublimated: One eats to live. For a
greenhorn in Tantric Sadhana, a guru is necessary for proper guidance. A Tantric
Sadhaka struggles to overcome the base forces before he gets illumination; a
Vaidic Sadhaka acquires the necessary illumination to easily fight the lower pelvic
forces. Vaidic route is painless, long, and safe, while Tantric route is fast and
fraught with danger and demands a guide and guru to traverse the path.
The battle between Kundalini and Maya Sakti may result in discomfort, disease
and disability in Yogi. He should have a thorough knowledge of Kundalini Yoga
in its entirety before the Sadhaka tries to awaken Kundalini at Kanda (shape like a
bird's egg). Kali is Kundalini in Muladhara Chakra. When Kundalini is roused, she
becomes active: the desire for her consort, Paramasiva. The Yogin of yogins
becomes intense and rises through all chakras. As Kundalini rises and pierces
through each chakra, she takes into her body the resident tattvas at each center,
which enter into a Laya state (Laya Krama).
Laya = lysis = dissolution = involution. At Muladhara plane, she was the
sakti of all physical tattvas and as she ascends, they involute and dissolve in her,
her consciousness gets purer by each ascent through the chakras and at Sahasrara,
she is pure consciousness. Along with the tattvas, the resident devatas in the
chakras dissolve in her. The devata (the purveyor, modulator, and controller), is
the organ's resident godling. This ascent is from a physical plane to the spiritual
plane. When Mithuna (union) takes place between Sakti and Siva at Bindu in the
body of the Yogi, nectar (Amrta) flows down and pervades all Chakras and
gratifies the devatas (godlings, gods and goddesses) in each center with the
resultant immersion of Yogi in Bliss. Bindu corresponds to the area of brain that
underlies the tuft of a practicing Brahmana. This Mithuna is allegorized as
follows: a married woman (Kundalini) takes the royal road (Susumna), makes
periodic stops at the sacred places (Chakras), runs to embrace her Supreme
Husband, Para Siva, after the last leg of her ascent, and causes nectar to flow from
Sahasrara to Muladhara, appeasing all the resident Devatas in the chakras and
immersing the Sadhaka in bliss. (Bindu is located approximately at the posterior
fontanel area of the brain, which roughly corresponds to the site of origin of long
tuft of hair (kudumi) worn by the priestly Brahmins on the scalp.)
Kundalini goddess, having traversed the fourteen Granthas (knots), six Chakras,
three Lingas and five Sivas on her way to Para Siva, makes a return trip down the
chakras restoring everything that she absorbed into her and reaches Muladhara
chakra. The ascent is Laya Krama (Absorption) and her descent is Srsti Krama
(creation).
The jivatma (embodied soul) that tags along with Kundalini up and down the
chakras benefits from the experience of samadhi (bliss/ecstasy) at the highest level
and the mundane nature of life at Muladhara.
The creation cascade with the last tattva being earth undergoes involution as the
Sadhaka goes up the chakras; the descent restores the cascade again; thus, the
Sadhaka is a microcosm of the divinity. As the Sadhaka makes the ascent and the
fire of Kundalini ascends through Tapas, mantras and more, the lower stations and
the corresponding parts of the body become cold and rigid while the crown only is
warm to touch as the Sadhaka is in ecstasy. When the descent is complete, and
Kundalini comes to rest at Muladhara, the Yogi snaps out of superconsciousness
and regains the normal body temperature, suppleness and consciousness. The
reason why the body part is cold is that the Devata of the particular center has
been absorbed by Kundali on her ascent to Sahasrara; on her descent the Devatas
are restored to their former status thus the organs become warm again.
Kundalini goddess stays in Sahasrara for a brief period only; her natural
tendency is to come down to her home base, Muladhara. An accomplished
Sadhaka can hold her in Sahasrara as long as he wants (the most is three days and
three nights), thus enjoying ecstasy. Some bring Kundali goddess down to
Anahata (heart) and offer worship there; thus the heart is her elevated abode in that
particular Sadhaka. The Sadhaka now takes Kundali to Sahasrara from her heart
station or chakra. Kali Kundalini at the heart station is called Hamsa.
When Kundalini Goddess is at sleep in Muladhara, man is awake to the world
(Jagrat or wakefulness); that is lower consciousness. When She is awake (Higher
Consciousness) Pasu (man in bondage) is asleep to world consciousness and rises
to higher consciousness. The sensual man moves in Muladhara and Svadisthana
chakras. (In animals, kundalini goddess stays for ever in Muladhara and
Svadisthana chakras because their consciousness and sentience are not at par with
human levels; they are guided by instinct and subconsciousness; (manifestation
of) Sabda Brahman (Sound Brahman) is unmanifest or so miniscule that Jnana,
Iccha, and Kriya, speech, mantras, asanas cannot be carried out by animals - my
opinion.)
Jung says, As long as you live you are in Muladhara naturally. It is quite selfevident that you cannot live in meditation, or in trance condition. You have to go
about in this world; you have to be conscious and let the gods sleep. He adds that
once you reach a plane, and return back to Muladhara, it is only an apparent return
for the Sadhaka has left something of himself in the unconscious (Superconscious
state). Once the Sadahaka reaches the Ajna center, the consciousness is allinclusive in the sense you know You are That (Tat Tvam Asi), and more - every
tree, every stone, every breath of air, every rat's tail - all that is yourself; there is
nothing that is not yourself. one experiences all Chakras simultaneously. Ajna is
the highest state of consciousness, and it would not be highest if it did not include
all the former experiences. Kali Kundalini at the Ajna station between the
eyebrows goes by the name of Bindu. Psychology of Kundalini Yoga, Page 59.
As Sadhaka ascends under his own effort with Kundali goddess to a higher
plane, the material world is withdrawn into the body of the goddess; the Sadaka
ascends from world-consciousness of Kundali at Muladhara to Universal
Consciousness and SatChitAnanda or Pure Bliss in Samadhi. Kundali is thus the
resident delegate of Siva Sakti in Jivatma (embodied soul). It is She who
accompanies the jiva to Siva for absorption and liberation (Mukti).
As long as Prana (energy) exists and moves, there is Vritti (continuation of
mental function); Tattva Jnana does not dawn on the aspirant and the clinging
Vasana from previous births compels rebirth. When energy flows outwards
(Pravrtti), it is material energy; when it flows inwards (Nivrrti) it is Spiritual
Energy.
When Prana and manas dissolve in Sahasrara, Tattva jnana is obtained by
experiencing merger with Siva: the jiva attains to the state of lysis. With the onset
of Supreme knowledge (Tattva Jnana or knowledge of Brahman), Vasanas and
mind are destroyed and a state of Nivrtti (cessation, involution) is obtained. Tattva
Jnana draws parallels with the knowledge of the Self and realization of Brahman
discussed in Bhagavad Gita. Kundali is the key to the house of various Chakras;
the Yogi forces open the door into the house of chakras and this is repeated until
he reaches the higher centers. As the Sadahaka goes higher and higher, his effort
has to rise proportionately stronger and the rewards are higher in terms of
acquisition of powers: Anima, Mahima, Gharima, Laghima, Prapti, Prakamya,
Isatva, Vashistva, (and Kmarutattva). Go to Tantra Three Tirumantiram for
details.
What is more important, acquisition of occult powers as above or god
realization? Ramahkrishna Parmahamsa once made an offer to Swami
Vivekananda to choose between occult power as a gift from him or god
realization. Vivekananda chose to acquire god realization which is an eternal asset,
while occult powers are of transient nature. He admitted that if God chose to give
him occult powers for the benefit of humanity, he had no objection.
Ramakrishna Paramahamsa says the following on occult powers in his book
Sayings of Ramakrishna. Saying 374 page 112: Krishna once said to Arjuna, "If
you desire to attain Me, know that it will never be possible so long as you possess
even a single one of the eight psychic powers (Ashta Siddhis).)" For occult powers
increase man's egotism and thus makes him forgetful of God.
Above the Sahasrara plane is Niraalamba pradesam, a place without support. It
is a state where jiva exists without support, props and such.
Niralamba = hanging without support. Just imagine the moon hanging out there
in space. It means that the mind, having attained realization of the Brahman, is free
from connection with material world. Woodroffe calls it cessation of Chitta
(mental functioning) and Karma (action), on which there arises freedom from
alternating joy and sorrow and changeless state (NirvikAra). Some of the other
terms express equivalent state: Advaita,
Advaitama, Amanaska, Amaratvam, Jivanmukti, laya, Manonmani, Niralamba,
Niranjana, Paramapada, Sahaja, Samadhi, Suddha Sattva, Sunya, Sunyaasunya, Tattva, Turiya, Unmani. For more details on Turiya go to <<<
POTPOURRI ONE>>> POTPOURRI 1 The Stem Substance, ksa
Advaita = Monism, Advaitama = oneness of soul, Amanaska = suspension
of mental function, Amaratvam = Immortality, Jivanmukti = Liberation in
body while living, Laya = Lysis--absorption Into
Purusa, Manonmani = State of mindlessness, Niralamba = without support -separation of the mind from the external world, Niranjana = Stainless,
Paramapada = Supreme Abode, SahajavasthA = natural state of
Soul, Samadhi = Ecstasy from realization, Suddha Sattva = Pure Goodness,
non-material Goodness, Transcendental plane of Goodness, Sunya = Void,
Sunya-Asunya = Void and yet non-void. Tattva Principle, Turiya = 4th state
of Consciousness, Unmani = State of mindlessness.
Unmani is a state when mind ceases to exist and ceases to entertain thoughs; in
other words the manasness of the Manas or mind ceases to exist. Unmani is
mandatory state for Yogi; no Unmani, no Yogi. When Unmani state is attained,
the Chitta is free from the mind (that keeps it attached to the world) and floats
freely in ether. Imagine the free-floating astronauts; the Yogis are "Ethernauts"
with no fear of cosmic radiation.
When moksa or liberation is attained while alive it is Jivan Mukti, the belief and
goal of Saivaites. Ramanuja believes in Videha Mukti when the Yogi's Jivatma
leaves the body by Brahma Randra (Anterior Fontanel) and becomes bodiless.
Though a Sadhaka has achieved Jivan Mukti, there is no guarantee that he will not
suffer from illness or injuries until his soul leaves the body; death puts an end to
miseries and obtains liberation to Jivan and Videha Muktas. The soul of man with
a bag of karma (most of us) leave by one or more of the seven apertures: mouth,
nostrils, eyes, and ears. The soul of the animal leaves the body by genitals or anus.
It is said by believers that the mark of departure is a stain in the gate and or a open
gate: example, blood in the nostrils, open mouth.
Susumna Nadi is the most important one and the Sadhaka redirects the Prana
from Ida and Pingala Nadis to Susumna which goes to Sahasrara where Prana
dissolves (laya). Ida Nadi is the conduit for mental functions, Pingala Nadi for
vital functions and Susumna Nadi for spiritual consciousness. Knowledge of
Brahman or Tattva Jnana has three steps before it is acquired: first, the knowledge
of Pranas, Chakras, Nadis, and Kundalini; second, the conscription of Kundali
goddess and third, merging with Brahman by laya brought on by Iccha (Will),
Knowledge (Jnana), and Action (Kriya) of Kundali goddess. Iccha, Jnana, and
Kriya are sequential events in case of Kundali goddess, while Jnana, Iccha and
Kriya (knowledge, will, and action) are those of a Sadhaka. The reasons are as
follows: The goddess (or Siva) exercises her Will or Desire (Iccha Sakti) first to
create, because She has the Knowledge (Jnana Sakti) or wherewithal to create and
thereafter She acts (Kriya) setting creation in motion. For earthbound jiva aspiring
to merge with Siva, the sequence is Jnana, Iccha and Kriya (knowledge, will, and
action). Knowledge of Kundalini Yoga is the first; arousing the power of
Kundalini Sakti is the second and represents the will; practicing the Asanas,
Mudras, Pranayamas, Bandhas is the third and represents the action. Man cannot
will an action without knowledge. Gain the knowledge, then exercise the will and
later put it into action. Siddhiar says that all souls taking origin from Goddess
(Brahman) receive Sakti (power) of knowledge, will and action like heat takes
origin from fire, which (fire) is different from heat; the fire (firewood) is the
source and substance and heat is an attribute and a derivative of fire. Iccha, Jnana,
and Kriya (fire and heat) are intrinsic and self-generating in the Goddess, while in
man they are of external (from Goddess) source.
Kundali (or God) exercises the Will first, uses the Knowledge second, that She
already has and third She put her knowledge-based plan into action (motion).
The Sadahka forces the prana (Up Breath) downwards and the Apana (Down
Breath) upwards and the collision and friction generate heat that wakes up Kundali
from her sleep; later he channels the Prana-Apana breath into Susumna Nadi. The
Sadhaka's jiva unites with Kundali who absorbs and replaces all tattvas in all
chakras with her own energy. Kundali in the lower Chakras is a physical energy;
as She goes up absorbing all the physical tattvas (Virat state, manifested state), an
involutional transformation takes place at Ajna center, where she is the sakti of
subtle body (Hiranyagarbha), a state subtler than Virat state; in Sahasrara, she
becomes Isvara (Sakti) who contains and conceals all that were absorbed so far in
a potential state. As she ascends, she goes into the state of Parabindu (Supreme
Bindu, Causal or Karana Bindu, Supreme Sakti, Nirguna Siva and Void
[Sunya]). Nirguna Siva is equal to Nirguna Brahman without attributes. From
Muladhara to Ajna Chakra, Kundalini goddess has absorbed all Asuddha Tattvas
and now she is Consciousness. The united Prana-Apana breath elicits Anahata
sounds. Later Prana, Apana, Nada and Bindu unite and offers the Yogi Bliss.
(Parabindu is in Sahasrara Chakra.)
Certain groups are satisfied with worshipping Kundalini Sakti at Muladhara
plane alone, desire worldly pleasures and do not seek liberation. Some groups take
the goddess to a Chakra compatible with their ability. They give equal status to
Siva and Kundalini at lower Chakras in all respects: Abode, position, functions,
forms, and names. Both (Siva and Sakti) of them have their abode in Muladhara,
perform dances, engage in creation, sport red color and have names, Bhairava and
Bhairavi. On the same note, it is recommended that beginners should worship
Kundalini in the lower plane, until they get proficiency to go to higher centers.
There are protagonists of Gayatri Sadhana, who recommend getting the senses
under control first, then going straight to Ajna Chakra, and concentrating the mind
on Isvara.
There are others who recommend Bhukti and Mukti, as long as Bhoga is done
with propriety. Bhoga = enjoyment. When Bhoga is experienced in the name
of goddess or Siva, it is goddess or Siva enjoying it through the jivatma. The
same principle applies to Bhoga and Yoga. When propriety is observed over a
long time, Jnana Tattva dawns on the Sadhaka, who gets to enjoy liberation.
Others (Kaula) advocate that Yoga, Bhoga and Samadhi can coexist in Kundalini
Yoga, while invoking the goddess Kundalini.
What are the indicators that tell you of awakening of Kundalini
Sakti?
K-U-N-D-A-L-I
K: Kinesis: muscular jerks of limbs and trunk. Kinetic flow of
electrical currents up and down your nerves. Kevala Kumbhaka
(retention of breath) comes as automatic reflex without much effort
U: Utterance and repetition of OM automatically. Unable to open eyes
though you try hard.
N: No physical awareness of people around you. No thoughts of the
world.
D: Divine Visions, Divine smell, Divine Anahata sounds, Divine touch,
Divine taste.
A: Arrival of Bliss, Arborization of nerve currents through the body.
L: Lightness of body.
I: Inspiration, Insight into nature, Inexhaustible energy, Intoxicated
(divine) feeling,
Involuntary performance of Asanas,
Mudras, Involuntary compositions,
Instructions from God,
Involuntary performance of Bhandas (Bindings): Mulabhanda etc.
Notes:
These are the Vrttis (mental propensity, tendency)

of the Chakras. Woodroffe
Muladhara Chakra: Parama, Sahaja, VirAnanda,
YogAnanda.
Svadhisthana Chakra: Prasraya (Credulity), AvisvAsa
(Suspicion), Avajna (disdain), MUrcchA (Delusion),
GarvanAsa (destruction --false knowledge), KrUratA
(Pitilessness). All Vrttis are bad. (Sexual feelings,
lassitude, stupor, cruelty, suspicion, contempt.)
Manipura Chakra: Lajja, PisunatA, IrsA, TrsnA, Susupti,

VisAda, KasAya, Moha, GhrnA, Bhaya - Shame,
Treachery, jealousy, desire, sleepiness, sadness,
worldliness, ignorance, aversion, fear. All Vrttis are bad.
(Also connected with thirst, sleep, jealousy, shame, fear,
stupefaction)
Anahata Chakra: Asa, CintA, CestA, SamatA, Dambha,
ViklatA, AhamkAra, Viveka, LolatA, KapatatA, Vitarka,
AnutApa - Hope, care or anxiety, endevour, mineness,
arrogance or hypocrisy, sense of langour, egoism,
discrimination, covetousness, duplicity, indecision, regret.
Vrttis are good and bad. (The seat of Ego, hope, anxiety,
doubt, remorse, conceit, egoism)
Soma Chakra: Krpa, Mrduta, Dhairya, Vairagya, Dhrti,
Sampat, HAsya, RomAnca, Vinaya, DhyAna, SusthiratA,
GAmbhIrya, Udyama, Aksoba, AudArya, EkAgratA.
(Mercy, Gentleness, Patience or composure, dispassion,
Constancy, Spiritual Prosperity, Cheerfulness, Rapture or
Thrill, Humility or a sense of propriety, Meditativeness,
Quietitude or restfulness, gravity of demeanor, Enterprise
or effort, Emotionlessness (being undisturbed by emotion),
Magnanimity, Concentration.
LalanA Chakra: Certain Moral qualities appear in this
Chakra. Lalana Chakra empty the nectar into the
Vishuddha Chakra, which processes the nectar
and separates the pure form from the poison.
Vrttis are mostly good. (ego-altruistic
sentiments and affections: self-regard,
pride, affection, grief, regret, respect,
reverence, contentment.)
Visuddha Chakra: NisAda, Rsabha, GAndhAra, SAdja,
Madhyama, Dhaivata, Pancama. Certain Bijas, Humphat,
Vausat, Vasat, SvadhA, SvAhA, Namah; Venom on the
8th petal; Nectar on the 16th Petal. Visuddha Chakra
processes the product of Lalana Chakra and separates the
poison from nectar. Visuddha Chakra is seat of speech and
abode of the Goddess of speech (BhAratI).
Ajna Chakra: represents motor cortex and motor tract.
Sensory Cortex is concerned with afferent nerves. Sattva,
Rajas and Tamas.
Manas Chakra: Sensorium. Sabda-JnAna, Sparsa-JnAna,
Rupa-JnAna, AghrAnopalabdhi, Rasopabhoga, Svapna
with their opposites, denoting the sensation of the
sensoriums--hearing, touch, sight, smell, taste, and

centrally initiated sensations in dream and hallucination.
Soma Chakra: found in the Pericarp of
Sahasrara Chakra. See the diagram
elsewhere. Vrttis are mostly
good. represents the middle of cerebrum.
Concerned with altruistic sentiments and
volitional control: compassion, gentleness,
patience, renunciation, meditativeness,
gravity, earnestness, resolution,
determination, magnanimity.
Sahasrara Chakra: The Yogi's goal. Cerebral
lobes and convolutions.
Prepared by Veeraswamy Krishnaraj. Text from Sanatansociety.Org
February 27, 2013

His Holiness Satguru Sivaya Subramuniyaswami of Hawaii Adheenam explains the planes of
existence below Muladhara Chakra. Page 134-135 Loving Ganesa.
The Souls Evolution through the Chakras

Devotees sometimes ask, "Why is it that some souls are apparently more
advanced than others, less prone to the lower emotions that are attributes of
the lower chakras?" The answer is that souls are not created all at once. Lord
Siva is continually creating souls. Souls created a long time ago are old souls.
Souls created not so long ago are young souls. We recognize an old soul as
being rened, selfless, compassionate, virtuous, controlled in body, mind and
emotions, radiating goodness in thought, word and deed. We recognize a
young soul by his strong instinctive nature, selshness, lack of understanding
and absence of physical, mental and emotional renement.
At any given time there are souls of every level of evolution. My satguru, Sage Yogaswami,
taught that The world is a training school. Some are in kindergarten. Some are in the BA class.
Each soul is created in the Third World (Causal world) and evolves by taking on denser and
denser bodies until it has a physical body and lives in the First World, the physical plane (the
world we live in). Then as it matures, it drops off these denser bodies and returns to the Second
and Third Worlds, the astral and causal planes.
1st world = The physical universe where five senses are the portals.
2nd world = Astral World =
Subtle World or Antar Loka extending from Visuddha

Chakra down to Patala Chakra in the soles of the feet.
Includes Maharloka1, Svarloka2, Bhuvarloka3,
Naraka4.
1. the world of saints; 2. Celestial plane, the heaven of
god Indra; 3. Plane of atmosphere, 4. seven hells.
3rd World = Sivaloka = the world of Siva, the Spiritual plane, the Causal plane.
This process of maturation, occurring over many, many lifetimes, is the unfoldment of
consciousness through the chakras. First the young soul slowly matures through the ptla,
mahtala, rastala and the taltala chakras. Such individuals plague established society with their
erratic, adharmic ways. Between births, on the astral plane, they are naturally among the asuras
(beings with devilish qualities), making mischief and taking joy in the torment of others. When
lifted up into jealousy, in the sutla chakra, there is some focus of consciousness, and the desires
of malice subside. Finally, the ptla chakra sleeps.
Later, when the sutla forces of jealousy are thwarted, the young soul arises into anger,
experiencing ts of rage at the slightest provocation. As a result of being disciplined by society
through its laws and customs, the individual slowly gains control of his force; and a conscience
begins to develop. It is at this stage that a fear of God and the Gods begins to manifest. Now,
totally lifted up into the atala chakra, seventh of the fourteen force centers, the individual emerges
into the consciousness of the mldhra, the seat of the elephant God; and several of the chakras
below cease to function.
Here begins the long process of unfoldment through the higher chakras, a process outlined in
aiva Siddhanta as the progressive path of chary, kriy, yoga and jna.
The diagram depicted below is from the book
merging with Siva by Satguru Sivaya Subramuniyaswami
Cp Jalal-uddin Rm
'I died a mineral and became a plant,

I died a plant and rose an animal,
I died an animal and I was man.
Why should I fear' When was I less by
dying?
Yet once more I shall die as man, to
soar
With the blessed angels, but even
from angelhood
I must pass on All except God
perishes
When I have sacrificed my angel soul,
I shall become that which no mind
ever conceived.
O, let me not exist' for Non-existence
proclaims,
"To him we shall return. "'
Feb 20, 2013. There are seven levels (1-7) below the
Muladhara Chakra with increasingly undesirable
qualities. the seventh is the lowest one.
Source: Loving-Ganesa by Sivaya Subramuniyaswamy,
a Realized Guru.
-1. Fear, lust. (Atala Plane of existence)
-2 raging anger, despair, angry with god. (Vitala Plane of
existence)
-3. Retaliatory jealousy, pride and arrogance, feeling of
inadequacy, inferiority and helplessness. Atheistic views.
Cure: Karma yoga or Seva, selfless service. (Sutala Plane
of existence)
-4. Confusion and instinctive willfulness, takers rather

than givers. Prime mover is material wealth. Hatred with
build-up of unwholesome vasanas (unconscious
imprinting of unwholesome impressions in the mind.)
(Talatala Plane of existence)
-5. selfishness, cruelty, paucity of conscience. well-being
of oneself at all costs. attitude of I, me and
mine. (Rasatala Plane of existence)
-6. paucity of conscience, theft, fraud, dishonesty. A
feeling of entitlement from others and the world.
(Mahatala Plane of existence)
-7 malice, absence of Conscience, revenge, enjoyment of
torture, murder, destruction of other's property, mind,
emotion and or body. (Patala Plane of existence)
Graneville Penn looked at the milestones in the life of man from an existential point of
view.
When Kundali ascends in a Yogi, the bad Vrttis (mental tendencies)

disappear.
Laya yoga takes the Yogi to Savikalpa Samadhi (duality is present
between the Yogi and Brahman), while Raja yoga takes the Yogi to
Nirvikalpa Samadhi (Nondual state, oneness with Brahman).
Cauda equina has its astral center in Kanda, the confluence of Nadis and
the seat of Kundali goddess.
Dakini goddess in Muladhara Chakra confers Suddha Buddhi, Tattva
Jnana. Suddha Buddhi - Pure Intelligence.
Contemplation on Svadhisthana Chakra dispels Kama (lust), Krodha
(anger), lobha (greed), Moha (delusion), Mada (pride), Matsarya (envy),
Dambha (hypocrisy), and Asuya (displeasure at the merits or happiness
of others), which have their origin from Ahamkara.
The animals in the Chakras:
Muladhara: Elephant
Svadhisthana: Makara
Manipura: Ram. Ram and fire go together
Anahata: Black Antelope

Visuddha: White elephant
Kundalini Experience
Excerpt from the book, Sayings of Sri Ramakrishna Paramahamsa
(1836-1886)
Psychology of Man with reference to God Realization
899. This body which is made of the 'five elements' is called the gross
body. The subtle body consists of Manas, Buddhi, Chitta and
Ahamkara. The body by which one realizes the bliss of God-vision and
continues to enjoy His union, is the causal body. In the Tantras it is
called Bhagavati-tanu. Beyond all is the Mahakarana---the First Cause.
900. When the mind is attached to the consciousness of the external

world, it sees gross objects and abides in the Annamaya-kosa, the
physical sheath of the soul, which depends on food. When the mind
turns itself inward; it is like shutting the door of a house and entering its
inner apartments; that is to say, it goes from the gross into the subtle,
thence into the causal, till it reaches the final causal state. In that state
the mind is merged in the Absolute and nothing can be said of it.
Kundalini and Spiritual Awakening
901. Lord Chaitanya used to have three sorts of 'states': (I) the
conscious state in which the mind dwelt on the gross and the subtle
bodies, (2) the semiconscious state in which the mind soared to the
causal body and felt the 'causal bliss', and (3) the state of in-turned
consciousness (superconscious state) in which the mind used to merge
completely in the Mahakarana-the great First Cause.
There is a great similarity between this and the 'five sheaths' or Kosas of
the Vedanta--the Annamaya and Pranamaya Kosas (together forming
the gross body), the Manomaya and Vijnanarnaya Kosas (together
forming the subtle body) and Anandamayakosa (forming the causal
body). The First Cause is beyond all these Kosas. When the mind used
to merge in this First Cause, he (Sri Chaitanya) used to fall into
Samadhi; this is known as the Nirvikalpa or Jada Samadhi.
902. Unless the Kundalini1 is roused, spiritual awakening never takes

place. The Kundalini lies dormant in the Muladhara. When She is
roused, She enters into the Sushumna and passes through Svadhisthana,
Manipura, and other centres, and finally reaches the cerebral centre, and
then comes Samadhi. I actually saw all these.
Kundalini1, sometimes translated as 'Serpent Power' is the dormant
spiritual potentiality of man, located in the root Chakra (force-centre)
known as Muladhara, This power is the Divine Sakti in man. Spiritual

progress is sometimes described in terms of the rousing up of this latent
energy and elevating it along the spinal channel called Sushumna,
through the five centres, Svadhishthana, Manipura, Anahata, Visuddha
and Ajna, until it reaches the crown centre known as Sahasrara. As the
Kundalini ascends, man gains higher and higher spiritual experiences.
903. One of the signs of God-realization is that the Great Energy

(Maha-vayu) wakes up with a sudden start and goes to the 'head.' Then
one falls into Samadhi and gets God-vision.
Experience of Kundalini by Sri Ramakrishna

904. Describing his experience of the rise of the Kundalini, the Master
once said: "Something rises with a tingling sensation from the feet to
the head. So long as it does not reach the brain, I remain conscious, but
the moment it does so I am dead to the outside world. Even the
functions of seeing and hearing come to a standstill, and talking is then
out of the question. Who is to speak? The very distinction between 'I'
and 'you' vanishes. Sometimes I think I would tell you everything about
what I see and feel when that mysterious power rises up to this, or even
this (pointing to the heart and the throat). At that stage it is possible to
speak, which I do. But the moment it has gone above this (pointing to
the throat), somebody stops my mouth, as it were, and I am off my
moorings. I make up my mind to relate to you what I feel when the
Kundalini goes beyond the throat, but as I think over it, up goes the
mind at a bound, and there is an end of the matter!" Many a time did the
Master attempt to describe this state, but every time he failed. One day
he was determined to tell those present about these experiences and
went on with his description of them up to the stage when the energy
rises to the level of the throat. Then pointing to the sixth centre,
opposite the junction of the eyebrows, he said, "When the mind reaches
this point, one catches a vision of the Paramatman and falls into
Samadhi. Only a thin, transparent veil intervenes between the Jiva and
the Paramatman. He then sees like this ... " And as he attempted to
explain it in detail, he fell into Samadhi! When his mind came down a
little, he tried it again, and again he was immersed in Samadhi! After
several fruitless attempts like this, he said with tears in his eyes, "Well,
I sincerely wish to tell you everything without concealing a bit, but
Mother won't let me do so on any account. She gags me!"
905. Again referring to the different ways in which the Kundalini rises
to the brain, the Master would often say, "Well, that which rises to the
brain with a tingling sensation does not always follow the same kind of
movement. The scriptures speak of its having five kinds of motion.

First, the ant-like motion: one feels a slow creeping sensation from the
feet upwards like a row of ants creeping on with food in their mouths.
When it reaches the head, the Sadhaka (spiritual aspirant) falls into
Samadhi. Second, the frog-like motion: just as frogs make two or three
short jumps in quick succession and then stop for a while to proceed
again, in the same way something is felt advancing from the legs to the
brain. When this reaches the brain, the man gets Samadhi. Third, the
serpentine motion: as snakes lie quiet, straight or coiled up, but as
soon as they find a victim in front, or get frightened, they run in a
zigzag course, in like manner the 'coiled up power' rushes to the head,
and this produces Samadhi. Fourth, the bird-like motion: just as birds
in their flight from one place to another take to their wings and fly
sometimes a little high and sometimes low without however stopping
till they reach their destination, even so that power progresses and
reaches the brain, and Samadhi ensues. Fifth and last, the monkey like
motion: as monkeys going from one tree to another take a leap from
one branch to another and thus clear the distance in two or three
bounds, so the Yogi feels the Kundalini going to the brain, and Samadhi
ensues."
906. These experiences he would detail at other times from the

Vedantic standpoint, as follows: "The Vedanta speaks of seven planes,
in each of which the Sadhaka has a particular kind of vision. The
human mind has a natural tendency to confine its activities to the three
lower centres the highest of these being opposite the navel and therefore
is content with the satisfaction of the common physical appetites, such
as eating and so forth. But when it reaches the fourth centre, that is, the
one opposite the heart, the man sees a divine effulgence. From this
state, however, he often lapses into the three lower centers. When the
mind comes to the fifth centre opposite the throat, the Sadhaka cannot
talk of anything but God. While I was in this state I would feel violently
struck on the head if anybody raised worldly topics before me. I would
hide myself in the seclusion of the Panchavati where I was safe from
these inflictions. I would flee at the sight of worldly-minded people, and
relatives appeared to me like a yawning chasm, from which there was
no escape if I once fell into it. I would feel suffocated in their presence--almost to the point of death, and I would feel relieved only when I left
the spot. Even from this position a man may slip down to the three
lower centers. So he has to be on his guard. But he is above all fear
when his mind reaches the sixth centre opposite the junction of the eyebrows, He gets the vision of the Paramatman and remains always in
Samadhi. There is only a thin transparent veil between this place and
the Sahasrara or the highest centre. He is then so near the Paramatman
that he imagines he has merged in Him. But really he has not. From this
state the mind can come down to the fifth, or at the most, to the fourth
centre, but not below that. The ordinary Sadhakas, classed as 'Jivas'
cannot come down from this state. After remaining constantly in
Samadhi for twenty-one days they break that thin veil and become one
with the Lord for ever. This eternal union of the Jiva and the
Paramatman in the Sahasrara is known as getting into , the seventh
plane."
Spurious Ecstasy
907. Referring to a man who used to have a kind of emotional excitement that looked
like Samadhi externally, the Master said: "In real ecstasy one dives into the deeper
realms of one's being and becomes perfectly still. But what do we find here! Be quiet;
calm yourself. (To the others present.) Do you know the nature of this ecstasy? It is
like boiling one ounce of milk in a big pan. The pan seems to be full of milk, but
remove it from the stove and you would not find a single drop. Even the little quantity
that was there would have all stuck to the pan."

908. The realization of God is of two kinds-one consists in the unification of the
Jivatman and the Paramatman and the other in seeing Him in His personal
manifestation. The former is called Jnana, and the latter Bhakti.
909. Really God can be seen, my boys. As we are sitting and talking together, in the
very same way God can be seen and conversed with. Truly and sincerely I say so.
910. The manifestation of the Personal God is often a Spiritual Form, which is seen
only by a purified human soul. In other words, these forms of God are realized by the
organs of spiritual vision belonging to the spiritual body (Bhagavati-tanu) which is
derived from the Lord. So the perfect man alone can see these Divine Forms.
911. On being questioned whether those who see God see Him with the ordinary
fleshy eyes, the Master replied:
"No, He cannot be seen with the physical eye. In the course of Sadhana a 'Lovebody' is created in you, with eyes and ears of Love, and with them you see and
hear Him."
This is the sound of Pranava (Om). It comes from the Supreme Brahman and is audible
to the Yogis. The ordinary worldly men cannot hear it. The yogis can understand
that the sound rises on one side, from the 'region of the navel', and on the other,
from the supreme Brahman.

nor pupil. Brahma-jnana is so mysterious that when one attains it there
remains no distinction between the Guru and the disciple.
years illumines it immediately, the light of Jnana illumines the Jiva, and
dispels his age-long ignorance.

mountains, dales and valleys under the sea, but they are not visible from
the surface. So in the state of Samadhi one sees the broad expanse of
Sachchidananda only, and the individual consciousness lies in a latent
condition."
attains Jnana or Samadhi, one retains no shadow of egotism. But even if
there be some ego left, know for certain that it is now composed of
918. When the question was raised whether the Buddha was an atheist,
the Master said: "He was no atheist; only he could not speak out his
realizations. Do you know what 'Buddha' means?- To become one with
'Bodha', the 'Supreme Intelligence-through deep meditation, to become
Pure Intelligence Itself. The state of self-realization is something
between 'Asti' and 'Nasti'-'being' and 'non-being'.
The 'being' and the 'non-being' are modifications of Prakriti. The Reality
transcends them both."
Get to the other side of both knowledge and ignorance. Ignorance is the
consciousness of the many, i.e., the Knowledge of diversity without
knowing the Unity, without knowing the one God. The egotism due to
erudition proceeds from ignorance. The conviction that God is in all
objects--that there is unity in variety--is called knowledge of Oneness.
Knowing Him intimately is realization (Vijnana).
Suppose your foot is pricked with a thorn. Well, you want a second
thorn to take it out. When the first thorn is taken out, you throwaway
both. So, in order to get rid of the thorn of ignorance, you bring in the
thorn of knowledge. Then you throwaway both ignorance and
knowledge with a view to getting the complete realization of the
Absolute. For the Absolute is beyond knowledge as well as ignorance.
Lakshmana once said to his Divine brother Rama: "O Rama, is it not
strange that a God-knowing man like Vasishtha Deva should have wept
for the loss of his sons, and would not be comforted?" Thereupon Rama
replied:
"Brother, bear in mind that whoever possesses relative knowledge of

Unity (God) must at the same time have relative ignorance also."
Such a person is not, in the nature of things, free from ignorance as to

God, for knowledge and ignorance in this case are as correlatives. For a
knowledge of Unity in the universe presupposes a concurrent
knowledge of diversity. One who feels the existence of light has also an
awareness of the existence of darkness.
The Absolute is beyond knowledge and ignorance, beyond sin and

virtue, 'good works and bad works, cleanliness and uncleanliness--as
understood by the limited faculties of man.
An enquirer: Sir, may I ask what remains after you have thrown away
both the thorns as you call them knowledge and ignorance .
The Master: Well, what remains is the eternally pure and absolute
Consciousness (Nitya-suddha-buddha-rupa). But how can I make it
clear to you? Suppose some one asks you what is the taste of clarified
butter? Is it possible to make the matter perfectly clear to him? The
utmost one may say in reply to such a question is, "The taste of butter is
precisely like the taste of butter." A girl who was
unmarried, once asked a friend, "Your husband is come. Do tell me
what sort of joy you feel whenever you meet him." Thereupon the
married girl said in reply, "My dear, you will know everything when
you have got a husband of your own. How can I make it clear to you
now?"
Psychology of Samadhi
920. When the nest of a bird is destroyed, it betakes itself to the sky.
Similarly, when the consciousness of the body and the outer world is
effaced from the mind, the Jivatman (individual Spirit) soars into the
sky of the Paramatman (Supreme Spirit) and merges itself in samadhi.
921. Humanity must die before divinity manifests itself. But this
divinity must in turn die before the higher manifestation of the Blissful
Mother (Brahmamayi) takes place. It is on the bosom of the dead
divinity (Siva) that the Blissful Mother dances Her celestial dance.
922. When camphor is burnt, no residue is left. When discrimination

ends and the highest Samadhi is attained, there is neither 'I' nor 'thou'
nor the universe; for the mind and the ego are merged in the Absolute
Brahman.
923. When the ego is effaced, the Jiva dies and there follows the
realization of Brahman in Samadhi.
Vijnana after Samadhi
924. When it was contended by a devotee that God is 'beyond the

comprehension of words, thoughts and senses, and that the mind cannot
reach Him, the Master remarked, "That is not quite so. It is true enough
that the conditioned mind cannot realize God. But He can be realized by
the pure mind (Suddha-manas), which is the same thing as the pure
reason (Suddha-buddhi), which again is the same thing as the pure
unconditioned Spirit. He cannot indeed be realized by the finite reason,
or by the finite, relative and conditioned mind that has a sensuous
nature due to its attachment to 'woman and gold.' The mind may
however be rid of its sensuous nature and may be purified by culture.
When freed from all worldly tendencies, desires and attachments, it
becomes one with the unconditioned Spirit. Was it not thus that the
sages of old saw God? God, the unconditioned Spirit, they saw by
means of the purified mind, which they found to be the same as the
Atman or the unconditioned Spirit within.
925. God is beyond both mind and intellect as long as they are bound
within relativity; but He manifests Himself to them when they are
purified. It is lust and greed which make the mind impure. So long as
Avidya (ignorance) reigns in the heart, the mind and the intellect can
never be 'pure. Ordinarily, mind and intellect are known to be different
from each other; but in their purified state, they become one, and are
resolved into Chaitanya (Pure Consciousness). Then God, the
Chaitanya, becomes manifest to the Chaitanya.
926. Jnana is the realization of the Atman by the elimination of all

phenomena. By eliminating the phenomena 'through the process of
discrimination, one attains Samadhi and realizes the Atman.
And Vijnana means knowing with greater fullness. Some have only
heard of milk, some have but seen it, while others have tasted it. He
who has only heard of it is an ignorant man. He who has seen it is
the Jnani. But only he who has tasted it has attained Vijnana, that is,
has known it in its entirety. To see God and have intimate relation
with Him as with a near kinsman, is what is called Vijnana.
First you have to follow the process of 'Neti, Neti'-'not this, not this'. He
is not the five elements. He is not the senses, nor the mind, nor the
intelligence, nor the ego--He is beyond all categories. To get up to the
roof you have to leave below all the steps of the staircase one by one.
Of course the steps are not the roof. But when you reach the roof, you
find that the roof is made of the same brick, lime, mortar and sand as
the staircase. That which is the Supreme Brahman, has become the Jiva
and Jagat--the twenty-four categories of the philosophers. That which is
the Atman has become the five elements. You may ask why the earth is
so hard if it has come out of the Atman. Through His will everything is
possible. Are not flesh and bone made out of blood and semen? How
hard becomes the foam of the ocean?
After attaining Vijnana a man can live in the world as well. For then he
clearly perceives that He Himself has become the world of living and
non-living substances, that He is not outside the world. When
Ramachandra attained Jnana and refused to remain in the world,
Dasaratha sent Vasishtha to instruct him. Vasishtha said to
Ramachandra:
"Rama, if the world is outside God, you may give it up." Ramachandra
remained silent, for he well knew that nothing exists without God.
927. In music the notes gradually rise from the lowest to the highest
pitch and again come down in the reverse order; smilarly, after
experiencing non-duality in Samadhi one descends to a lower plane and
lives with the ego-consciousness. After divesting the banana plant of
all its sheaths one after another, one reaches its pith and takes that alone
to be the essential part. But later he considers that the sheaths also are of
the plant itself. Both of them are necessary to make the stem a complete
whole.
928. While examining a Bel fruit (Aegle marmelos; in

Tamil, favorite of Lord Siva ) one analyses it into its constituent parts,
the shell, the seed and the pulp. Now, which of these is the Bel? First
one rejects the shell as nonessential, then the seeds, and lastly takes the
pulp separately and considers that alone as the real fruit. But then the
after-thought comes that the same fruit which has the pulp, has the shell
and the seeds as well. All these together make the whole fruit.
Similarly, after having directly perceived God in His attributeless
aspect, one realizes that the same Deity Who is eternal by nature has
assumed the form of the world in a playful mood.
929. Once Sri Ramakrishna asked Narendra (Swami Vivekananda) what

his ideal in life was. "To remain absorbed in Samadhi," replied
Narendra. "Can you be so small-minded as that?" the Master said, "Go
beyond Samadhi. Samadhi is a trifling thing for you!"
To another he said, "Bhava (divine ecstasy) and Bhakti --these are not
final."
930. On another occasion Sri Ramakrishna asked the same question to

Narendra, and received the same reply as before. To which the Master
remarked: "Why! I thought you were made of better stuff. How can you
be satisfied with such a one-sided ideal? My strength is all-sidedness. I
would like to enjoy fish, for instance, in a variety of ways fried and
boiled, made into soup, pickled, etc. I enjoy the Lord not only in His
unconditioned state of Oneness, as unqualified Brahman, in Samadhi,
but also in His various blessed manifestations through sweet human
relationship. " So do you likewise. Be a Jnani and a Bhakta in one."
End of excerpt from Sayings of Sri Ramakrishna.
Jung admits that he encounters a paradox in that the west holds the head
as the seat of consciousness, while in the East (India), Pelvis
(Muladhara) is the seat of consciousness, from where one has to ascend
through the Chakras to reach Higher Consciousness. The Psychology of
Kundalini Yoga, page 62. In consciousness we are in Ajna, and yet we
actually live in Muladhara. That is the Sthula aspect. It is as if we
viewed our psychology and the psychology of mankind from the
standpoint of a fourth dimension, unlimited by space and time. The
Chakra system is created from this standpoint. It is standpoint which
transcends time and the individual. IBID page 64-65.
Jung (July 26, 1875 to June 6, 1961) goes on to put people and nations
in various Chakras: ...in England, everything below diaphragm is taboo.
Germans always go a little below it and hence easily become emotional.
Russians live altogether below the diaphragm - they consist of
emotions. French and Italians behave as if they were below it but they
know perfectly well, as so everyone else, that they are not. IBID page
63.
Jung continues: Naturally we see the East quite differently. In
comparison with our conscious Anahata culture, we can truthfully say
that the collective culture of India is in the Muladhara. For proof of this
we need only think of the actual conditions of life in India, its poverty,
its dirt, its lack of hygiene, its ignorance of scientific and technical
achievements. Looked at from the Sthula (external appearance, Gross,
not fine, not Subtle) aspect the collective culture of India really is in
Muladhara, where as ours has reached Anahata. But the Indian concept
of life understands humanity under the Suksma (subtle) aspect, looked
at from that point of view everything becomes completely reversed. Our
personal consciousness can indeed be located in Anahata or even in
Ajna, but nonetheless our chic situation as a whole is undoubtedly in
Muladhara. IBID, Page 65.
Author's comment: The last phrase speaks for itself. Jung is clever in
that he puts the Sthula of western culture on the top only to bring it
down, because their Suksma (subtle, fine) culture is no better than
anybody else's, including Indians. The Outer Being of the west is
appealing, rich, beautiful and decorous but the Inner Being of humanity
with very few exceptions (Yogis) seems to be universally the
same - we are all in Muladhara Chakra; our habitat is pelvis; it takes

an effort to move and rise to other habitats (Chakras). On one hand he
puts the west on a higher physical (Sthula) plane; that is the reflexive
thinking, but soon reflective thinking takes over. He manipulates our
psyche very adroitly: he slaps on the face one moment and pats the back
the next moment. It appears that he grudgingly appreciates the
psychophysical concepts in Kundalini Yoga conceived thousands of
years ago in India (actually it is revealed wisdom), but it did not shut his
eyes to the dirt and grime of Indian life (the Sthula, External aspect).
Car and currency do not necessarily run parallel with the Susumna Nadi
of higher Consciousness above the pelvis. His justification for praising
the Sthula of western culture, is that (in his words) without personal
life, without the here and now , we cannot attain to the suprapersonal.
Personal life (profession, bank accounts, family, social connections)
must first be fulfilled in order that the process of the suprapersonal side
of the psyche can be introduced, (IBID, page 66). My comment: An
avadhuta = Avadhuta is the one who has shaken off the world and
practices Kundlini, though he is mired in dirt, grime and rags; there are
multitudes of them, that we do not hear of, in India. Then Jung riles
himself by saying: our Anahata Center is Anahata in Muladhara,...it is
only our personal consciousness that has attained Ajna, but we, from the
aspect of the cosmic Chakra system, are still in Muladhara... a personal
culture, where gods have not yet awakened from sleep.
This is what Jung says: We in the west are in Anahata Chakra, 3 steps
below from merging with God's consciousness, but judging from the
Kundalini perspective we in the west live in the pelvis (Muladhara
plane).
What Jung says is an impossible situation: living in the pelvis and at the
same time, claiming to be a step or two away from merging with God.
Jung: our Anahata Center is Anahata in Muladhara. our personal
consciousness has attained Ajna Reading Jung: My heart is in the
pelvis. Our personal (read: aspiring and overreaching) consciousness is
in Ajna Chakra (Mind Center), but the real locale of our consciousness
is in the pelvis. Jung aspiring to reach the Mind Center (Ajna) moves
the western heart (Anahata) to the pelvis, a transplantation of a curious
kind. My feeling is that Jung confuses human intelligence with spiritual
intelligence, and material attainment with spiritual attainment, when he
says that our personal consciousness ((higher standard of living) has
attained Ajna (Mind Center).
Anahata = Heart Center. Ajna = Mind Center.
When his reflective thinking takes over, Jung pronounces, We have a
culture, it is true, but our culture is not suprapersonal; it is a culture of
Muladhara. IBID, page 67.
He is very right in his observation: Hindu thinking begins with

Brahman (top down, my words) and ours (west) with ego (bottom up,
my words).
Author: He is very perceptive in this statement: Everything radiates
from I and Mine (ego).
Author: The Hindu is told that ego, one of the Tattvas, is handed down
to him from God; when he comes face to face with God, there can be
only One Ego, that is His. The True Hindu leaves his infinitesimal ego
at the doorstep of the temple or place of worship. Breaking of the
coconut in the temple is symbolic of breaking one's ego (Ahamkaram)
in the presence of God. Man's ego is like a lighted candle at High
Noon; it serves no purpose except to tell it exists. The man's
infinitesimal ego is the cause of all miseries in this world. A true Hindu
regards Ahamkaram (I-doer or ego) is an inimical force and one best
to be without. Self-effacement esp. in the presence of God (under all
conditions and places) is a welcome trait.
--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------More on Dvadasanta. There are dhra centers in the
body; Nirdhra centers are above Sahasrara Chakra.
Adhara = support. Niradhara = without support; centers above the
sixth Chakra. There are six Adhara Centers in the body: Muladhara,
Svadisthana, Manipura, Anahata, Visuddhi, and Ajna each one
presided by a deity, Brahma, Vishnu, Rudra, Mahesvara, Sadasiva, and
Apara Bindu. Adhara yogam is accomplished by Kundalini yogi who
ascends all the six centers to reach the seventh Sahasrara center in the
crown presided by Paranada where he unites with Siva. Kundlini yoga
is Adhara yogam. Beyond the Sahasrara Chakra is the Niradhara center
without any apparent support; reaching it is Niradhara yogam. Jnana
and Prana ascend beyond the seven centers and course through eighth,
ninth, tenth, eleventh sthanas (posts), presided respectively by
Parabindu, Paranada, Parasakti and Parasiva. Beyond these eleven
centers is the 12th and furthest ultimate point of yogic journey (the
ultima Thule), Dvadasanta. This journey from Sahasrara chakra to the
12th point in space is Niradhara Yogam which is the state of the soul,
when it loses its self-consciousness, attains Sivahood and remains
without any attachment. Reaching Dvadasanta Siva (Paraipara) in Jnana
form is Bliss. (Please note that there are several variants of the theme in
different texts.) Many other texts say that this center is 12 inches above
the crown as opposed to the above description. Realization from the 8th
to 12th is progressively deeper and the 12th is ultimate experience.
Dvdasntham / Tvdasntham (Tamil)
1. (Yoga.) A mystic centre which is believed to be 12 inches above

crown;
2. (Yoga.) The 12th and last stage of experience of the soul in yoga
practice;
Notes:
It is said that only in Yogis Susumna Nadi is open and functional; in
ordinary people the Pingala and Ida Nadis are open and functional and
distribute the energy throughout the body.
When Susumna Nadi opens and the current flows upwards, the yogi
transcends the senses and the intellect and become supersensuous and
superconscious.
The highest of all energies in the body is Ojas, abundance of which is
the sine quo non of high intellect and spiritual strength. Ojas makes the
Yogi with poor or passable diction stand out against the erudite scholar
with facile speech and language. Man is measured by the levels of Ojas
he possesses. Ojas = vigor, vitality, energy, power distributed
throughout the body.
When Kundalini power reaches the brain at the Sahasrara Chakra,
body and mind of the Yogi are detached, setting the soul free to
communion with God.
Samadhi is the result of union of Siva and Sakti at Sahasrara; the
Yogi in Samadhi remains in Turiya state of consciousness and duality
does not exist. He sees oneness in all objects and dualities; his behavior
is infant-like, not knowing the difference between man and woman,
heat and cold, rope and snake. When he resurfaces into normal
consciousness, dualities become apparent and the world comes into
focus. Samadhi is oneness of Manas and Atma as salt in water. It is
Amrtananda = Eternal Bliss. It is Parasamvit or Pure Supreme
Consciousness. It is Savikalpa Samadhi, when duality exists between
Subject and object. In Nirvikalpa Samadhi, there is merger, oneness
with One. Three states have been described in Savikalpa Samadhi: 1)
RtambhrA, 2) PrajnAlokA, and 3) PrasAnta VAhitA.
Rtambhara (Patanjali Yoga Sutra 1.48) Rtam + Bhara = Truth +
Bearing. The Truth here is innate, intrinsic, intuitive and within itself,
though it is camouflaged by Mental Vrtti. Truth has no need for
augmentation; it is Whole by itself. The only device it needs is is lifting
or abolition of Chitta Vrtti (Mental Vrtti = Mental function, thoughts,
waves). Once the mind-lake is still without waves and thoughts, the
mind comes into its own true Self (Svarupa) under the influence of
Spiritual Experience. This Pure Self-Mind is depleted of all previous
imprints and the slate is clean. This Mind devoid of Samskaras and
Kleshas (imprints and afflictions) is ready to become one with
Self. Kleshas: Afflictions like Avidya (ignorance), Asmi-tA (egotism),

RAga (desire), Dvesha (Aversion), Abhinivesa (Tenacity of mundane
existence) Still there is a dichotomy between subject and object.
Prajnaloka (Patanjali Yoga Sutra 3.5) Prajna + Aloka = Wisdom +
Spiritual World = Light emanating from the Great Void. SAksAtkAra
BrahmajnAna (Realization, Evidence of intuitive perception) takes
place.
Prasanta-Vahita (Patanjali Yoga Sutra 3.10) PrasAnta +
VAhitA = Traquillity + Endeavour. All Mental Vrttis are erased and
the self of the Yogi exists as Brahman.
Credit: exoticindia.com. The seven Chakras.

Matter consists of four (individual and) cumulative stages 1: Matter
(Anna) 2: Life (Prna) 3: Mind (Manas) and 4: Intelligence (Jnna).
Bliss (nanda) is the spirit. These are Kosas sheaths: The four
sheaths, layer upon layer veil the self. Self stands alone when the kosas
fall; Self is King and likes his nakedness without all these sticky layers
or Kosas. Self is self-supporting and self is Bliss. Self is the light of
Purusa's consciousness by which we become aware of the insentient

Prakrti (nature) and its gunas (modes). The AnandaMaya kosa or the
Bliss-Body or Pure Consciousness or the Absolute is Self itself, and is a
chronicler and a repository of karma of this and past lives. This is the
sheath of Consciousness and Bliss (Cinmaya) and made of Nada and
Bindu. Self is the companion of jivatma the individual self and the
Greater Self in the spiritual heart are like the two birds on a tree. The
Self by itself is bliss, but man needs realization to find the light that is
bliss. Man has four cumulative features but does not reach his inherent
potential that is bliss, illumined Consciousness, if he does not strive for
it. As you see, matter becomes finer from one stage to the next. Here is
an illustration of evolution from the gross to subtle via Food sheath,
Vital breath sheath, Mind sheath, Knowledge sheath and eventually to
the Bliss sheath. When man strives for and gains perfection, he receives
Ananda (Bliss); God according to the Vedas is Sat-Chit-Ananda
Satchidananda Being, Consciousness, and Bliss. Bliss comes to man in
Deep Sleep, when there are no mental Vrittis, modifications or
thoughts. It is as if the individual self plugs into the Power Grid of the
Universal Self (the origin of the individual self) every night in deep
sleep. Without this infusion of nightly bliss, we are zombies. This
temporary life-sustaining nightly Bliss should not be mistaken for the
Eternal Bliss that comes with liberation. The first four outer sheaths are
matter; Matter and Mind have to come to a standstill for the individual
self wrapped in Anandamaya Kosa to enjoy the Bliss of the Universal
Self.
Kosas or sheaths and their origin.

Annamaya Pranamaya Manomaya Vijnanamaya Anandamaya
Kosa
Kosa
Kosa
Kosa
Kosa
Vital Air
Sheath &
Food
Mind
Ether
Sheath
Sheath
Knowledge
Prana =
Sheaths
Bliss Sheath
(annam =
Manas
Sheath
breath
food
=mind
Entity
Earth,
Water and Anahata
Fire.
and
Origin
Lower
Visuddha
three
Chakras
Chakras
Brahma Vishnu
Saiva shines in shines in
View Food
Breath
Sheath. Sheath.
Ajna
Chakra
Nada and
Sahasrara
Bindu Chakras Chakra
Rudra
Sadasiva
Mahesa shines
shines in
shines in the
in the sheath of
the Mind
sheath of
Consciousness.
Sheath.
Bliss.
Saiva view is expressed by a real-life sage-poet by name Umapati

Sivacharya (around 1300 C.E.) in Chidambaram, Tamil Nadu.
Sakti as Prakrti first evolves mind (Buddhi, Ahamkara, Manas) and senses
(Indrya), and then sensible matter (Bhuta) of fivefold form (" ether" "air" "fire"
"water" "earth ")1 derived from the supersensible generals of the sense--particulars
called Tanmatra, When Sakti has entered the last and grossest Tattva (" earth ")--that
is, solid matter--there is nothing further for Her to do. Her creative activity then
ceases, and She rests. She rests in Her last emanation, the "earth" principle. She is
again coiled and sleeps. She is now Kundali-Sakti, whose abode in the human
body is the Earth centre or Muladhara-Cakra. As in the supreme state She lay
coiled as the Mahakundali round the Supreme Siva, so here She coils round the
Svayambhu-Linga in the Muladhara. This last centre or Cakra and the four above it
are centres of the five forms of Matter. The sixth centre is that of Mind. Consciousness
and its processes through Sakti prior to the appearance of Maya are realized in the
seventh lotus (Sahasrarapadma) and centres intermediate between it and the sixth or
Ajna Mind centre. Woodroffe.
Feb 22, 2013. Low self-esteem, loneliness, fear, unfounded guilt and
remorse all are symptoms of the abyss of consciousness so feared by
devas and humans alike, and described in scripture and protected
against by spiritual preceptors. It is plain to see that the doors of the
chakras below the mldhra must be rmly closed, sealed off, before
serious yoga practice is sought for or performed.-SivayaSubramuniyaSwamy, Himalayan Academy.
Muladhara Chakra: This Chakra is the transitional and common point

where the animal reached the top of its existence and human existence
begins. Animal seeks its food by smell and therefore it follows its nose
to the food. The next urge for the animal is sex also served by smell,
pheromones, sight, touch... One associates certain smells with certain
objects. In the same way, flowers, sandalwood, burning incense sticks
increase one's sensitivity to the divine presence. (Some people say that
all cultures introduced and used incense in the place of worship for the
simple reason that it overwhelms the smell of people.) Once the animal
eats and digests, it eliminates the waste. All this says that smell is
Muladhara's important attribute; nose is the sensory organ; anus is the
motor organ. It has four petals with four letters: letters: va = va = ;
a = am = ; a = am = ; sa = sam = ( ) in golden
color. Petals also represent the four forms of bliss: Yogananda (Yoga
Bliss), Paramananda (Supreme Bliss), Samaj or Sahaja Ananda (Natural

Bliss), and Virananda (Vira Bliss). Vira = hero. Go to The Saktas.
Others attribute four qualities to the four petals: joy, pleasure, ability to
controlling passions, and bliss.
It is said that the swastikas right-angled arms reflect the fact that the path toward our objectives is often not
straight, but takes unexpected turns. They denote also the indirect way in which Divinity is reachedthrough
intuition and not by intellect. Symbolically, the swastikas cross is said to represent God and creation. The four
bent arms stand for the four human aims, called purushrtha: righteousness, dharma; wealth, artha; love, kma;
and liberation, moksha. Thus it is a potent emblem of Santana Dharma, the eternal truth. It also represents the
world wheel, eternally turning around a xed center, God. The swastika is associated with the mldhra
chakra, the center of consciousness at the base of the spine, and in some yoga schools with the manipra chakra
at the navel, the center of the microcosmic sun (srya). --Satguru Sivayasubramuniyaswami, Book: Loving
Ganesa, page 128.
Kauai's Hindu Monastery and Himalayan Academywww.himalayanacademy.com
The letters, the Mantras of Kundalini, stay latent on the petals and become
active and manifest when vibrations of four Nadis take place during
meditation. The active petals turn towards Kundalini. The Yogi who has
penetrated Muladhara Chakra has succeeded conquering the 36th Tattva, the
Earth. TATTVAS-36. The practitioners say that awakening of Kundalini
Sakti at Muladhara precipitates perianal itching and heightened sense of smell
and intolerance to foul odors. The resident breath is Apana and the seat of
Annamaya Kosa and Tamas (darkness, sloth, slumber) is situated here,
serving the purpose of eating, assimilation and evacuation. The three Nadis
start from here: Ida of the cool Moon, Pingala of hot Sun, and the Susumna,
the subtle spiritual Nadi. When the cool Ida and the hot Pingala are balanced,
Kundali is awakened and rises up to Manipura Chakra; this is transient. For a
sustained rise of Kundalini, Hatha Yoga (esp. pranayama, breath control)
should be practiced. Hatha = ha + tha = Pingala + Ida. When the Ida and
pingala are balanced, the sustainable energy produced makes Kundalini rise
in Susumna Nadi. Ida = left. Pingala = right. moon-cool Ida Nadi and
sun-hot Pingala Nadi.
The following write-up is consistent with the recommendations of Yogis and

Tantrics. Luxurious easy living is centered around the ideals of Muladhara
Chakra; it is nothing more than an epicurean lifestyle: sexual desires, wealth,
luxuries. The Gurus recommend that we, for good, get out of the Pelvic Floor.
Living in the Pelvic Floor hurts physical and mental health. There is a
corresponding brain center of Tamasic nature that controls the Muladhara
Chakra, placed appropriately between the root of the phallus and the anus or
the appropriate corresponding parts in the females. We suffer much from
sexual and material pursuits; that is not Life, Liberty and Pursuit of
Happiness, whose true venue is above the perineum. Tantrics are of the
opinion that sexual energy should be used appropriately, and when possible,
transmuted and sublimated from sexual bliss (procreation, recreation, and
sexual practices under Tantric injunctions) to Spiritual Bliss. Attaining
Spiritual Bliss through sex involves procedures like Vajroli Mudra.
Kularnava Tantra. Yoga and Bhoga (Yoga and enjoyment of life) are not
antithetical to each other; they can coexist as long as one keeps the goal in
sight. When the Kundalini Chakra is awake and ascendant spiritual Bliss
takes the place of sexual bliss, there is no comparison. The Sadhaka gets out
of body experiences. Clairvoyance, clairaudience, heat in the perineum, a
sensation of lightning up the spine are some of the manifestations of
awakened Sakti.
The seven trunks of the white elephant (name: Iravatham) in the golden
yellow square (the earth element) represent the seven minerals, seven
negative and seven positive qualities in man, seven forces in man, seven
forces in nature, seven principal substances in man (chyle, blood, flesh, fat,
bone, marrow, semen). Seven negative qualities: pride, covetousness, lust ,
anger , gluttony, envy, and sloth. The six enemies or sins of the human race
are lust (Kama), anger (Krodha), greed (Lobha), delusion (Moha), pride
(Mada), envy (Matsarya), which are the six divisions of the army, that is
Samsara (life on earth). Lord Krishna lists the following as demonic qualities
in the Bhagavad Gita: 16.4: Fraud, arrogance, self-conceit, anger, rudeness,
and ignorance are the qualities of those born of demonic nature. Krishna lists
the following positive qualities. 16.2-3: Ahimsa, truthfulness, freedom from
anger, renunciation, tranquillity, abstaining from slander, compassion to all
creatures, absence of greed, gentleness, modesty, absence of fickleness
(absence of agitation), vigor, forgiveness, fortitude, cleanliness, absence of
malice, and absence of pride: These are the qualities of the one born of divine
nature. The qualities associated with Muladhara Chakra are passion,
sexuality, illusion, anger, greed, hatred, delusion, avarice, and sensuality. The
qualities, manifest as an expression of karma from previous births, may force
themselves on a person as one's persona. It is difficult to confront and cope
with an overt Muladhara-dominant personality.
Sakti, represented by the inverted red triangle, is the source of all Tattvas and
manifold appearance of beings and universe. Inverted triangle is always a
representation of female gender. This Triangle is the Sthula (gross) aspect of
Suksma (subtle) Kamaraja Triangle in Sahasrara Chakra. Note the
superimposition of Lingam over the triangle. Inside the triangle is Dhumra
Linga (Dhum = smoky) with Kundalini in three and half coils and a
crescent moon at the top of the lingam. It is said that Lingam is the icon of
maleness. It is of the color of molten gold with the down-pointing head. He
is revealed by Jnana and Dhyana (knowledge and meditation). He is
Svyambhu Lingam because by knowledge we know He is without attributes
(transcendence); by Dhyana we know He is Isvara with attributes. The lingam
is of the appearance of a leaf bud broad at the base, tapering at the tip and
blue green (Syama) in color. Meditate upon the beautiful blue-green Siva.
The crescent on top of the Lingam represents Sakti. The three coils represent
three Gunas: Sattva, Rajas and Tamas. BG02. The half a coil represents
transcendence of the Gunas by Kundalini, who sleeps when our spirit sleeps
and we are awake to the material world. When our spirit is awake, Kundalini
is awake and our flesh goes to sleep. There are two deities, Brahma and
Dakini, on the right upper hand corner of the yellow square. Child Brahma
represents creation, and brings solace and freedom from fear. Dakini plays
the role of creator, sustainer, and destroyer. Ganesa is the Devata of this
Chakra.
Meditate on the beautiful Trikona (triangle) with Kundali in her selfeffulgence equal to ten million lightning flashes in the dark blue nimbus
clouds. The cool light of the radiant moon, the lightning, and the Lingam
bring gladness to the hearts of men. Svyambhu is as happy to abide in
Muladhara as He is happy abiding in Kasi (Banaras) as
Visvesvara. Svyambhu is placed on Kama Bija, Lam, which is the seed
mantra and the seed sound of Muladhara Chakra. See the diagram. The
Universe and beings proceed from the seed. Inside the round pericarp (the
seed-vessel of the lotus flower) of the lotus flower of Muladhara Chakra is a
square, DharA-Bija Mandala. DharA = womb; Bija = seed; DharABija = seed in the womb. There are eight spears going outwards from the
square. The two circles inside the square are red-colored Child Creator
Brahma with five faces and red-colored Sakti DAkini, who sits on a lotus
flower, and bears weapons. Brahma holds a staff, a gourd, and a Rudraksha
rosary, and makes an Abhaya Mudra pose with his hand (no-fear gesture).
Inside the square, there is an inverted triangle containing KAma VAyu and
KAma Bija and above them is the Lingam which shows the three and half
coils of the Kundlini serpent. See the elephant in the bottom of the square.
Explanation is already given. The arrows depict different directions and the
pull of the mind by different senses. The central tube is Susumna Nadi that
connects all the Chakras, through which Kundali rises.
Towards the top of the inverted triangle, there is Bija mantra, Lam l.
Bija = seed.
(Iravatham (Airavata) the elephant, came out of the Milk Ocean as a byproduct of churning of the ocean for the main purpose of getting ambrosia
and became the possession of Indra, the chief of gods, thunder, rain and
lightning. It is one of the eight male and eight female elephants, which came
out of the Golden Egg and act as the guardians of directions. Krishna,
speaking of his divinity, says to Arjuna in Bhagavad Gita, 10.27, "Know Me:
Among horses to be Ucchaisravas born along with the nectar. Of the

elephants, I am Airavata. Of men, I am king." )
Most of the children (1-7 yrs of age) operate on Muladhara plane. They are
worried about their immediate needs like eating, playing, sleeping, excretion,
evacuation, possessing.
There are exceptions: child prodigies in music, painting, arts, sciences,
religion. These exceptional children operate at Ajna level. Thiru-GnanaSambandar (643 C.E.- 659 C.E.) was a child-saint-poet-prophet and sang
devotional songs at a tender age of three in praise of Siva and Parvati.
Thodudaiya seviyan vidai-yerioor thoo-ven-mathi-soodi-k

Kaadudaiya-sudalai-p-podi-poosi en ullam Kavar kalvan
Edudaiya-malaraan munai-nal panintheththa arul-seitha
peedudaiya Brahmapuram meviya pemmaan ivan anre.
He, with an ear that has a rolled palm leaf (as an ear ornament), the Rider of
bull (Nandi), the Wearer of pure white moon (in his locks),
The Wearer of hot ashes of cremation grounds, the Stealer of my heart, mind
and soul (Ullam),
The One who bestowed grace on adoring Brahma seated on many-petalled
lotus on a day in the past,
He, the Great God, abides in Brahmapuram of great fame.
The following paragraph contains material from Woodroffe, The Serpent
Power.
More on Kunadalini: She is slender like the lotus stalk; She is the creator of
this world by Her Mayic Sakti. She is Jaganmohini, the world-bewilderer.
She covers the opening of Brahma Dvara by her mouth (the gated portal of
entry into Susumna NAdi) and drinks the nectar that flows out. She (Her
snake-like form) winds herself three and half times around Siva-Lingam. She
is effulgent like a silvery lightning. She hums like bees; She is the source of
all sounds and words in the universe in all languages. She makes poetry in
Sanskrit, Prakrita and other languages. She writes pictorial poetical
compositions that appear like a lotus flower or horse. (Padma-Bhanda or
Asva-Bhanda). Men and beings breath on account of Her. She appears like a
row of lights in Muladhara Center. The Supreme Bindu pops and out pours
the unmanifested sound (Avyakta-rava), which assumed the form of Kundali
in men and women and manifests itself as alphabet, prose and poetry. This
sound undergoes change as Pasyanti in Svadhistana Chakra, unites with

Buddhi-Tattva in Anahata Chakra (Anahata sound), becomes Vaikhari
speech in throat (Visuddha Chakra), goes to the rest of the speech apparatus
in the mouth and nose and produces the intonation of all Sanskrit letters. She
is the worship-worthy Damsel of sixteen by name Devi Kundalini in full
bloom of her youth with beautiful well-formed breasts. She is adorned with
jewels, effulgent like a moon, red in complexion, and mesmerizing with her
roving eyes: all indicative of a woman of passion. She is the Ishta-devata
(deity of one's liking). She is lightning and Syama, warm in winter, cool in
summer and lustrous always like molten gold. Before entering Brahma Dvara
of Susumna Nadi, She is Brahman, radiating like millions of moons, all rising
at the same time; She sports four arms and three eyes, holds a book, and a
Vina (stringed musical instrument), sits on a lion, dispels fear in Her devotees
and confers boons by Abhaya and Vara Mudras. She is Para (Supreme),
BrahmAnI (creatrix), Sri Paramesvari (Supreme ruler and controller), and
KalA (Nada Sakti). She is the Ambrosial lake which draws from Nityananda Eternal Bliss. Her radiance illumines the whole universe and the Cauldron of
Brahmanda. Meditate on Cit-KalA united with Lakshmi whose form is like
the tapering flame of light. Kundalini is within the flame, above and below as
Brahma, Vishnu, Siva, Sun, Moon, Prana (life-breath), and the Fire of
Dissolution (KAlAgni = Time-Fire). The following is the lineage of
Nityananda Parampara. From Nityananda (Nirguna Brahman), comes Saguna
Brahman; from Saguna Braman Sakti; from Sakti, NAda; from NAda,
Bindu; from Bindu, Kundalini. Ambrosia is produced by the union
of Kundalini with Brahman (Nityananda, the attributeless Brahman).
Nityananda is the Supreme repository of Ambrosia from whom it goes to
Para-Bindu and further on to Ajna, Visuddha, Anahata, Manipura, and
Svadhisthana and eventually reaches Muladhara Chakra.
What is the utility of all that is said so far in the last paragraph? He who
meditates on Her becomes the Supreme wordsmith, the leader (king) among
men and Master of arts and learning. His body is free from diseases; his spirit
becomes one big Happiness (Maha Ananda). Pure of body, spirit, and
disposition, and blessed with musical words, he worships and serves Brahma,
Vishnu and Siva, the foremost among gods.
The Bija Mantra is pronounced as Lang and the petals sounds are Vang,
Shang, Kshang and Sang.
Svadhisthana = Sva + adhisthana = one's own + abode.
Svadisthana is in the area of reproductive and urinary excretory organs

of the body served by the sacral plexus. It is a six-petal locus of
vermillion or orange-red lotus. Starting at 1 O' clock position, and going
clockwise it has the following six Bija letters: -- Bam, Bham,
Mam, -- Yam, -- Ram, and Lam. The first three
letters are labial and the other three are semivowels. The petals indicate
the number of Nadis (six) arising from here. The resident element is
water represented by the white crescent moon, which appears at the
bottom of the two osculating circles of different diameter. see picture.
This Chakra is contained in the Susumna Nadi at the root of the
genitalia.
The larger outer circle petals open outwards and the inner circle petals
open inwards; the larger one represents the conscious element of living
and the smaller one the storehouse of the unconscious
karmic element. The crescent-space between the circles
houses a crocodile, which represents the silent subsurface
movement of karma in the flow of life. The crescent is
compared to Kunda flower. The back of the crocodile
carries the Bija Mantra Vam. The Bindu Mantra houses
two deities: Vishnu and Rakini. Vishnu of blue color
sports four arms and yellow robe (Pitambaram). Rakini is of the color of
blue lotus, decorated with ornaments and raiment. Her hands hold
weapons; her mind and mood are high from drinking nectar. She is the
deity of vegetable kingdom. The world of Svadhisthana Chakra is
Bhuvarloka, just above Bhu (the world) and the second level of spiritual
awareness. It also has control over taste. Vegetarians realize this
Chakra.
The Yogi who meditates on this Chakra has control over and no fear of
water. Taste and tongue are the Tanmatra and the sense organs
connected with Svadhisthana. The organs of action (Karmendriyas) are
the kidneys, ureters and bladder and sexual organ. Among the Prana,
Vyana is the prana of this Chakra. Pranamaya Kosa of the subtle body
resides in the Svadhisthana and Manipura Chakras. Some regard that
Pranamaya Kosa resides in Anahata and Visuddha Chakras. See the
chart below.
The meditator on this Chakra conquers the six enemies or sins of the
human race, lust (Kama), anger (Krodha), greed (Lobha), delusion
(Moha), pride (Mada), envy (Matsarya), which are the six division of
the army, that is Samsara (life). He becomes very felicitous with words,
prose, poetry and discourse and removes the darkness of Avidya by his
luster.
Svadhisthana represents the unconscious mind in the brain. All of Id,
much of the ego and the superego are unconscious. Part of the ego and
the superego sitting on top of it are at conscious level. These three
components can be compared to an iceberg floating at an angle, where
the Id is completely submerged, but only part of the ego and the
superego are seen above the water level or consciousness. There are
three states of consciousness or awareness: the Conscious, the
Preconscious, and the unconscious one below the other. The conscious
state is general awareness and thoughts. The Preconscious state is just
under the surface and is the warehouse of information that we can recall
at a moment's notice: names of a person and the rest. Below that, the
unconscious state is a repository of lost, suppressed, repressed,
preverbal, infantile thoughts, ideas and experiences, and (dont get

jolted) memories from the previous lives. Just like the iceberg, the
whole of Id, a good deal of ego and superego are unconscious or under
the water level or below conscious level. Samskaras, Vasanas, and
Karma reside in the Svadhisthana Chakra and influence the
corresponding brain. That is why some of our actions and reactions to
situations are automatic, robotic, and unexplainable, unless we make a
conscious effort to react to it in a conscious manner. This is the root of
the unconscious being, instinctive behavior and SVK-driven actions.
Samskaras, Vasanas, and Karma form the innate character of a person
for better or worse and are the reminders of the past lives.
Vaasanaas: Vasana is fragrance that clings to the clothes. In like
manner, the subtle body carries the fragrance of past actions,
impressions, and karma in previous life. The example given is the
unbaked clay pot carrying the smell of whatever it contained. Another
example is the baked pot carrying the smell of smoke. Vasanas are
subtle; Samskaras are scars left behind by the above experiences.
(VASANA, knowledge derived from memory; an impression remaining
unconsciously in the mind from past good or evil actions, and hence
producing pleasure or pain.)
Samskaras: Every experience leaves an impress (footprint) on the mind
in the present (and past life) and modulates future behavior. These
impressions from former and present life establish a behavior pattern
colored by the imprints. Samskr = transform + kr = to
make = Samskara = predisposition, inclination. Since predisposition
translates in to an established behavior, it is like a scar on the psyche
and behavior carried from one life to another. Samskara
(Sanskrit) = Tendencies (both physical and mental), former
impressions, former dispositions.) You can't claim immunity for your
SVK-driven actions in the court of law! You can't tell the judge, "Your
Honor, It is my Samskara from past life that made me do it. I am not
responsible". That defense doesn't work in India and it doesn't work in
the west.
None of us with a few exceptions can recall our past lives. This memory
loss for the past life experiences is a gift from God for its persistence is
a handicap for the new you. Just like we inherit the genetic load from
our parents, we inherit tendencies / Vasanas, behavior patterns / gunas,
knowledge, skills etc from our past lives. If your parents have the trait
for Cystic Fibrosis and if you happen to inherit the recessive genes, you
suffer from Cystic Fibrosis. Our Karma chooses our parents (the genes),
the environment and heredity. The very fact that we do not remember
our experiences from our infancy does not negate the existence of
such experiences. It is reported that Buddha remembered and recalled
the experiences from his previous lives. Ask a five year old what he
remembers when he was a month old; he gives you blank stare and a
quizzical look. It is the same with our experiences of the past life; they
happened and are not remembered.
Svadisthana Chakra harbors the latent seeds of Samskaras,

Vasanas, and Karma (SVK). The seeds germinate under appropriate
conditions. (It is like the milk (lactose) intolerance. One is fine until one
drinks milk. The milk gives a bloated abdomen and diarrhea from
undigested lactose which is fermented by bacteria in the bowel.) This
Chakra and its associated brain are the repository of impressions
gathered in everyday life situations, which register different imprints:
high-impact, low-impact or indifferent. Getting into a car accident is a
high-impact imprint. Your hair getting mussed up in a sudden gust of
wind is a low-impact imprint. A person passing by you causes an
indifferent imprint. All this is tucked away in the unconscious and our
behavior shows that imprint in various ways without our conscious
awareness; that action, reaction, or behavior is the proof of germination
of dormant seeds of Karma. All these dormant Karmas waiting for
germination prevent the ascent of Kundalini past Svadhisthana.
Awakening of Svadhisthana chakra brings on the latent dormant
impressions from the unconscious to the surface, causing difficulties in
his behavior towards the world around him and his reactions to external
events. It is somewhat similar to midlife crisis; it was a spiritual crisis
for Buddha when he faced the temptress Mara and Jesus Christ when he
faced the tempter Satan. It is a test of your mettle; it is a hurdle to
onward spiritual progress. If one goes through this purification, the
journey is that much easier. After the aspirant overcomes all the
temptations of flesh, greed, anger, hate, and jealousy in his mind, he
still cannot subjugate the acute sense of taste. As you may have noticed
from the media that so many of our fellow citizens (Gov. Eliot Spitzer)
succumb to the temptations and adversity of Svadhisthana Chakra, they
take a hard fall from which they may not recover fully-- March 2008.
2013: He lost his election bid. Once you have control over and
transcend the base elements, you will go to Manipura Chakra. One is a
Pasu (animal-man) in Muladhara and Svadhisthana Chakras. Now he is
on his way to becoming a Vira (Hero or man-man) in Anahata, and
Divya (god-man) in Ajna and beyond. He needs a Guru to guide him
through this vulnerable period.
Cp Jalal-uddin Rm
'I died a mineral and became a

plant,
I died a plant and rose an animal,
I died an animal and I was man
Why should I fear' When was I

less by dying?
Yet once more I shall die as man,
to soar
With the blessed angels, but even
from angelhood
I must pass on All except God
perishes
When I have sacrificed my angel
soul,
I shall become that which no mind
ever conceived.
O, let me not exist' for Nonexistence proclaims,
"To him we shall return "'
From The Principal Upanisads by
Dr. Radhakrishnan
page 57.
Chakras-sites-plexuses = kundal67.jpg below
Bhakti (devotion), Prapatti and Saranagati (surrender to God),

absorption, and union are all transmuted sexual energy, which is not
really dead in a Sadhaka but stays as a dormant seed, ready to sprout
under right (here read it as wrong) conditions. Swami Satyananda
Saraswati says that sexual energy manifests as Avidya (ignorance) at its
lowest level, sex at physical level, love in emotional level and spiritual
experience at the highest level. Page 154, Kundalini Tantra.
Manipura Chakra means Jewel City or City of Jewels

(Mani = jewel; Pura = city). It represents motion, passion, will
power and desire to excel. It exhibits Rajasa Guna. Those who are
dominant in the output of energy are compared to the heat and light of
the sun; they who have attenuation in their energy levels are the dying
ash-laden embers, whose light and heat are subdued. They are the
walking dead, devoid of energy reserve, optimum health, ebullience and
enthusiasm, drive and fire. All this light and heat must be properly
channeled by Sattva Guna (virtuous conduct); otherwise it is a lot of
heat without light. The Gunas, Sattva, Rajas and Tamas (Virtue; Motion
and passion; darkness) are three compared to a three-wheeled vehicle
with Buddhi (intellect) as the driver and Atma (the individual soul) as
the supreme passenger. The steering front wheel is Rajas full of motion
and passion and the fixed rear wheels are Tamas and Sattva; Buddhi
directs the three-wheeled cart to go to the Sattvic side or Tamasic side
or may keep it in an aimless Rajasic direction. Dominance of Rajasic
guna indicates intense activity and acquisitive tendency. Fire is the
dominant element and the Prana is Samana of equal breath. Both help
in the digestion of the food, distribution of fuel to the body and
sustenance. In its Cosmic dimension, Rajas is the creative power of
Brahma; Sattva is the preservation of living beings by Vishnu; Tamas is
the destructive quality of Siva for the express purpose of the next cycle
of creation, preservation and destruction. Back to the three wheeler.
When the front wheel turns left, the Tamasic left wheel follows the
spinning front wheel and man lands in the dark ditch. When the front
wheel turns right, the Sattvic rear right wheel follows it and takes the
royal road. When both Sattvic and Tamasic rear wheels are off the axle
and the front Rajasic wheel is in motion, there is aimless unproductive
hyperactivity. Man is in the driver's seat at the front wheel.
Kosas and their origin

Annamaya Pranamaya Manomaya Vijnanamaya Anandamaya
Kosa
Kosa
Kosa
Kosa
Kosa
Vital Air
Sheath & Mind
Food
Knowledge
Sheaths
Bliss Sheath
Sheath
Sheath
Sheath
Ether
Earth,
Anahata Ajna
Nada and
Sahasrara
Origin
Water and and
Chakra
Bindu Chakras Chakra
Entity
Fire.
Visuddha
Lower
Chakras
three
Chakras
Brahma Vishnu
Rudra
Sadasiva
Mahesa shines
Saiva shines in shines in shines in
shines in the
in the sheath of
View Food
Breath
the Mind
sheath of
Consciousness.
Sheath. Sheath.
Sheath.
Bliss.
Saiva view is expressed by a real-life sage-poet by name Umapati
Sivacharya (around 1300 C.E.) in Chidambaram, Tamil Nadu.
Manipura Chakra has its subtle location in the spinal column behind the navel, while
its field of action (Kshetram) is the navel. It is functionally connected to the Solar or
Celiac Plexus. As Solar suggests, it is connected to the digestive fire. It is the largest
network of autonomic nerve fibers, nerve cells and connective tissue behind the
stomach below the diaphragm in the vicinity of Celiac Artery. It modulates the vital
functions: Adrenal Gland secretion and intestinal contraction.
= am, ham, am, tam, tham, dam, dham,
nam, pam, pham

The Manipura Lotus is variously described as bright yellow or nimbus
cloud-colored. Each petal has a letter inscribed on it, ten in all: am,
ham, am, tam, tham, dam, dham, nam, pam, pham. In the hollow
central swirl of the lotus, there is an inverted fiery red triangle of the
color of the rising sun. There are three T-shaped Bhupuras (EarthCities) separating the Yantra from the outside world. The Bhupuras
have guardians in defensive positions. Near the lower angle there is the
vehicle of Manipura, ram standing for action, patience and endurance.
The Bija Mantra Ram is the inscription on the animal ram (Ram on ram,
where the first Ram is Bija mantra and the second ram is the animal;
what a coincidence and true play on words). The resident deities of the
Bija Mantra Ram are Rudra and Lakini. Three-eyed Rudra is red in
color with smearing of white ash all over his body. Dark-colored
Lakini, having imbibed Nectar of Eternity is a beneficial deity with four
hands, an effulgent body, yellow raiment, and many ornaments. The
Tanmantra of Manipura is seeing with eyes serving as Jnanendriya
(sensory organ) and feet as Karmendriya (motor organ). These Indriyas
(organs) serve the animal function of fright by sight accompanied by
flight by feet or fight with hands. Manipura is in the realm of Swaha
Loka, heavenly world.
The Moon at Bindu elaborates the Nectar of Eternity; the sun in
Manipura consumes it; that is a downfall resulting in old age, infirmity,
disease and death. Preservation and conservation functions of Bindu
domain are neutralized by Manipura with expending of the nectar. This
conservation should be immune from dissipation in the worldly
activities; its use for spiritual pursuits is the main aim. Manipura is a
stepping stone for spiritual highs. Activation, purification and
meditation on this center lead to healthy life and prevents further fall
into lower Chakras. (The up-breath in the Shuttle diagram includes
Samana also.)
The Prana or Up Breath shuttles between the throat and the navel
(Visuddha and Manipura Chakras). It is the air that moves up and down
the air passages, and that sustains life; because that, it is the Prana of
Heart and Lungs.
The Apana or Down Breath shuttles between the Muladhara and
Manipura Chakras (anus and navel). It is the air that expels the waste
products of digestion. It is the air of lower abdomen and pelvis such that
it expels the fetus down the birth canal (Prasava Vayu), and is involved
in functions of pelvic basin such as intromission, emission, defecation,
urination and expulsion of flatus. It is the same Vayu or energy that
opens the Brahma Nadi and propels Kundalini up the Nadi.
As the Apana Shuttle moves from the Muladhara Chakra to Manipura,
the Prana Shuttle leaves the Manipura Chakra. They do not meet each
other. The Yogic effort is to reverse their natural flow and bring the
Apana and Prana breaths to meet each other at the Manipura Chakra.
This results in the awakening of the Manipura Chakra. It is pushing
down the Prana and pushing up the Apana breath; when they collide at
the navel, heat is generated which travels backwards to the Manipura
Chakra Lotus in the spinal column, awakens the Manipura Chakra and
opens the Manipura lotus. The Guru teaches the aspirant as to how to
force the breaths to come to a collision in the Navel. The seven Chakras
are seven levels of consciousness and perception. The basement
consists of Muladhara and Swadhisthana Chakras, the pelvic region or
the domain of the animal. Manipura plane serves as the glass sealing
from which an aspirant can view the upper Chakras and also the lower
Chakras. Manipura is the animal-human transitional zone according to
some yogis. When the aspirant arrives at the Anahata plane, he is in a
sense a human. This collision of the breaths results in destruction of all
animal qualities and acquisition of self-protection, healthy body and
mind, freedom from fear of Fire, and ability to partake of the Tejas
(power) from Sahasrara.
Anhata means unstruck and by extension Anhata Nda is Unstruck

Sound, a sound produced without two objects striking each other. It
generally means OM. In this context it means that the sound is
potentially existent, as in thought, preverbal in its evolution and
expression. It is latent sound, ready to unwind from the mind and find
expression. Analogy used to hear the unstruck sound is to occlude both
your ears and hear the buzz. Here it is not really an unstruck sound,
because the blood flow in the capillaries and other blood vessels
striking the vessel walls create that sound which is perceived by the
auditory apparatus and interpreted as buzz by the hearing area of the
brain. Anyhow that conveys the idea what an unstruck sound is. In
Yogis practicing meditation, it is a mystic sound whose origin is
assumed to be transcendental. It is not hallucination, which, if it is, is
welcomed by Yogis. It is also heard by the dying, whose origin is
unknown. For Buddhists, it is a sound of golden bell. In Kundalini
Yoga (the fourth Chakra or plane, Anahata or heart Chakra), it is a
sound of Sabdabrahman, which needs no clanging of two objects (to
produce the sound). It is the sound not of the tongue or larynx, but of
the spiritual heart. Twelve Saktis of Kali (KAlarAtri to TankAri)
populate the twelve petals of Anahata lotus. Anahata has nothing to do
with the physical, physiological, chemical and electrical aspects of the
physical heart. Devotees (Bhakta) attention is focused on Anhata
plane of the heart, while Yogis concentrate on Ajna Chakra of the
glabella (forehead) and the Vedantists seek the Para Nada in Hiranya
Garba, the Golden Egg of the inverted thousand-petaled Sahasrara
Chakra on the crown. Brahma (Sivas surrogate or manifestation for
creation) is the source of all Sounds. In Egyptian mythology, the heart
is the center of consciousness. Thoughts in the heart morphed into
words on the tongue which when uttered by Ptah became gods, people,
cities, temples, and places of Egypt. Such is the power of words of the
God Ptah of Memphis. Brahma had mind-born sons along the same
lines as Ptah had thought and word-born beings. Egyptian god thinks in
his heart while Brahma thinks in the head, though sound has its origin
in Muladhara plane and as the sound evolves from the Muladhara
through Swadhisthana, Manipura and Anahata, it finds expression in
Visuddha Chakra located in the Larynx. Atum, the God of Heliopolis,
the creator coexisted with Ptah in their creative process. There is an
agreement between Egyptian and Indian view that the sound has its seat
in the heart. According to Indian belief sound exists in all Kundalini
Chakras. In the heart it exists as Anahata (unstruck sound).
The anatomical locations of the Sound Centers:
Go to Sabda or Sound for more details.
The subtle Chakra or Lotus is present in the spinal column. Its

Kshetram is the spiritual heart. This Heart Lotus is connected to the
right brain, the seat of creative thinking and areas of the brain involved
with music, dance, drama, poetry.
The twelve-petal lotus (of crimson or blue color) has letters inscribed
on the petals in vermilion: kam, kham, gam, gham, cham, chham, jam,
jham, nyam, tam, and tham. It has two superimposed triangles with up
and down apices, the up one representing Siva and the down one Sakti,
symbolic of union of Siva and Sakti. The antelope stands for alertness
and agility. Above the antelope is the Bija Mantra yam. The presiding
deity of this Mantra is sa who shines like a thousand suns. Goddess
Kakini projects the energy with yellow robes, three eyes and four arms,
the posterior arms holding the noose and a skull on a stake, the anterior
arms offering boon, protection and no-fear reassurance (Varam and
Abhaya Mudras). There is a down (inverted) central triangle with a
flame with its perimeter symbolizing Akhanda Jyotir (eternal flame /
unbroken flame) which stands for the Jivatma (individual soul). Some
say that it is a Banalinga (pebble Linga) rather than a flame. Below the
12-petalled Primary Lotus is a secondary lotus of eight petals enclosing
a Kalpa Taru, Wish-tree. Within the six-angled shape is seen in the
mind's eye of Yogis a lake (Manasarovar) with a blue Lotus.
Anahata Chakra goes with Mahar Loka; Prana is its dominant breath;
its tanmatra is touch; its sensory organ is skin; its motor organ is hand.
Vishnu granthi (see table elsewhere) is present in Anahata Center. Any
knot is an obstruction to flow, thus Vishnu granthi's dominance shows
its undercurrent in emotion-based thought and actions. Once the knot is
removed, the obstruction in the spiritual flow eases, the aspirant
becoming tranquil and spiritually inclined, has control over his
emotions, performs sattvic deeds, meditates, speaks inspired words and
obtains the yogic ability to perform Parakaya Pravesanam, (to
transmigrate into another's body). Sankaracharya (800CE) and
Agasthya Muni were known practitioners of this art.
Prarabhda Karma is operative at Manipura and below. Once the
Anahata center is pierced, the aspirant is not under its iron hand. His
actions are his and not dictated by Prarabdha karma. Man is buffeted by
events beyond his control because Prarabdha karma is the operating
principle in all three lower chakras and levels of consciousness:
Manipura, Swadhisthana and Muladhara; all three and the chakras
below them keep the aspirant at earth level roiled by external events,
not of his making. At Anahata Center, he controls the events and events
do not control him. At Anahata, he rises above the physical world,
mind, body and senses.
The lower Chakras of lower consciousness form the base from which
the Sadhaka takes off in a spiritual journey beyond the gravitational pull
of earthbound thoughts, emotions, and deeds and passes through
Troposphere of Anahata Chakra, Stratosphere of Visuddha Chakra,
Mesosphere of Ajna Chakra, ionosphere and Exosphere of Sahasrara
Chakra into the outer space of Dvadasanta, where there is no
gravitational pull of the lower chakras. This example serves well in that
all six Chakras are known as Adhara Chakras, meaning that they have
support in the human body while Dvadasanta has no support: it simply
hangs there without any apparent support like the stars, sun and the
moon.
As an object streaking beyond the grasp of the earth defies its gravity,
the consciousness rising from animal to human to superconsciousness
defies the mundane gravitational pull of the senses and passion,
Prarabdha Karma, and Samskaras. An aspirant or Yoga practitioner is
one who lives in the lower three chakras, while a real Yogi lives in
Anahata or higher center. Anahata center is the defining demarcation

between an ordinary human and a Yogi. Yogic Consciousness defies
the gravitational pull of the senses, Karma and Samskaras of the lower
centers. The idea of gravitational pull is expressed by Swami
Satyananda Saraswati. Yogic Consciousness is independent of human
consciousness and thus is not burdened with it and its limitations.
Dvadasanta. There are dhra centers in the body and Nirdhra

centers are Sahasrara Chakra and above. Adhara = support in the
human body. Niradhara = without support, centers above the sixth
Chakra. There are six Adhara Centers in the body: Muladhara,
Svadisthana, Manipura, Anahata, Visuddhi, and Ajna each one
presided by a deity, Brahma, Vishnu, Rudra, Mahesvara, Sadasiva, and
Apara Bindu. Adhara yogam is accomplished by Kundalini yogi who
ascends all the six centers to reach the seventh Sahasrara center in the
crown presided by Paranada where he unites with Siva. Kundlini yoga
is Adhara yogam. Beyond Ajna center, Sahasrara Chakra and other
centers are the Niradhara centers without any apparent support;
reaching it as a group is Niradhara yogam. Jnana and Prana ascend
beyond the seven centers and course through eighth, ninth, tenth,
eleventh sthanas (posts), presided respectively by Parabindu, Paranada,
Parasakti and Parasiva. Beyond these eleven centers is the 12th and
furthest ultimate point of yogic journey (the Ultima Thule),
Dvadasanta. This journey from Sahasrara chakra to the 12th point in
space is Niradhara Yogam which is the state of the soul, when it
loses its self-consciousness, attains Sivahood and remains without
any attachment. Reaching Dvadasanta Siva (Paraipara) in Jnana form
is Bliss. (Please note that there are several variants of the theme in
different texts.) Many other texts say that this center is 12 inches above
the crown as opposed to the above description. Realization from the 8th
to 12th is progressively deeper and the 12th is ultimate experience.
Yogic Consciousness independent of human consciousness is selfpropelling with no external controls and limitations. On the other hand
human consciousness has limitations. The Yogis can levitate,
transmigrate, read and shape the minds of others among other yogic
feats. But a Yogi practicing such feats is not a Yogi but a yogic
practitioner. It is the Yogic power and not the practice which matters
here. The Yogic power is a measure of his higher consciousness and its
practice a degradation of his higher consciousness. The old saying: it is
how you exercise your power that matters and not the power itself.
Anahata has Kalpataru (Wish-tree) that yields fruits of desire.
Wishing and getting are a reality for the perfect Yogi. This is a Yogic
asset, misuse of which can be disastrous. Here wishing is for Moksa and
not any other worldly things. Once you ascend to the Anahata Center a
fall because of earthly desires is a big fall. Desire is a like a coin; its
other side is anxiety to fulfill the desire. Once the Yogi attains the
Anahata Center any mundane desire with its attendant anxiety bears
fruit. It means the following. If your wife is out shopping and has not
returned by dusk and you wonder whether she had an accident. That
thought will fructify and bring on an accident. Now one can see the
power of thought in the Anahata Yogi. Anahata center, and mundane
desires and anxieties are strange bedfellows. Anahata Yogi should
maintain positive thoughts, associate only with Sattvic people and yet
treat all people equally. A prince and a pauper, a tyrant and a democrat,
a murderer and a savior are equal to him. Bhagavan says in Bhagavad
Gita (5.18 - BG05) says, "a learned humble Brahmin, a cow, an
elephant, a dog, and even a dog-eater are seen with an equal eye by a
Punditah (sage)." The universe and the Anahata Yogi are one and in
peace with each other. Examples of a hypothetical selfless service and
true love: a True Physician works so hard that he eliminates all diseases
and puts himself out of business. A mother loves her child not for any
ultimate gain. Loving God for love's sake is superior to loving him for
material gains: that is Bhakti (devotion).
Ego is antithetical to attaining Anahata center and spiritual
development. When one goes to a party, one checks the umbrella and
the coat at the coat stand. In like manner, before one enters the temple
to offer Seva to God, one should leave his ego at the doorstep. Breaking
the coconut is symbolic of breaking one's ego before God. Since God is
omnipresent, one should erase ego completely and for
good. Remember: There is only One Ego in the universe: that is God's.
If your infinitesimal ego tries to clash with the Divine EGO, you are
asking for trouble: it is a train wreck.
kundal10.gif replaces space-gif
Vishuddha Chakra also bears the name Kantha Chakra named after its
location, the throat area. It is Sodasa (16) Chakra because it has sixteen
smoky purple petals. There are several other names based on these main
features. Sisuddha is purification and thus all purifications take place
here. Purification means removal of all dualities and coming to the
realization of Para Brahman. The petals facing you are configured
clockwise with sixteen Sanskrit letters in red: am, aam, im, eem, um,
oom, rim, reem, lrim, lreem, em, aim, om, aum, aam, ahm. These letters
constitute the vowels (life letters) in Sanskrit and have the Bindu (dot)
above them. Sixteen Nadis (channels) are associated with Vishuddha
Chakra. The white (golden) circle of the pericarp is the gateway to
liberation and the ethereal region enclosing the Chandra Mandala
(Moon circle). The Bija Mantra, the seed sound of Visuddha Chakra
within the triangle is Ham (Ambara Mantra or Bija of Ether), white in
color and seated on an ethereal white elephant (Airavata) with four

probosces, holding Psa (noose) and Ankusa (goad), and posing Vara
Mudra and Abhaya Mudra (Boon sign and Fear-not sign). The two
smaller circles to your right above the base of the down triangle are
Sadasiva (the giver of anugraha and grace) on your left and Kakini
(Sakini / Gauri) on your right. White Sadasiva sports three eyes in each
head, five faces, ten arms and a tiger skin as his raiment. His body is
awash in ash. He wears a snake on his neck, and holds in ten hands
noose, goad, Abhaya Mudra, Nagendra the snake king, trident, fire, bell,
diamond scepter, sword, and battle-axe. Nectar drops from the moon
on his head. Goddess Gauri abides in the Lunar Sphere within the
pericarp, sits on a pile of bones, wears yellow raiment, and sports five
heads and four hands holding a bow, an arrow, a noose and a goad. The
central tube represents Susumna Nadi and also the Ida and Pingala
Nadis. Gauri the female aspect of energy or Sakti claims the left half of
the body of Sadasiva who, because of it, becomes androgynous
Ardhanarisvara.
Credit: www.timeless.org
Sadasiva sits on a lion-seat perched on the bull in his Androgynous form; the male
half is snow and the female half is golden.
Vishuddha and Ajna Chakras form the Vijnanamaya Kosa, the sheath of spiritual
knowledge. Vishuddha Chakra is in charge of
hearing sense and the speech organ (voice box or larynx). What is out there in the
cosmos is in the body and thus, it is the realm of Janah loka. Udana Prana, the
life-sustaining up breath is the breath of Vishuddha Chakra and the breath of
speech.
The sounds originate in various chakras as depicted below. When they reach the Vaikhari
stage, the consonants acquire life-giving vowels
and become intelligible speech.
The following cascade depicts origin of sound.
In Nada yoga, Muladhara is the seat of Paravani. The sound goes

through modification and augmentation from a soundless sound (to the
human ears) to its fifth level at Vishuddha chakra, when it blossoms
into human speech. The intermediary stages of sound are Pasyanti or
visual sound of Svadhistana and Manipura Chakras and the Madhyama
mental sound (Anahata) of the spiritual heart (Anahata Chakra). The
sound progresses from primal high-frequency sound of Para Nada to
gradually lower frequency of Pasyanti and Madhyama sounds and
expresses in Vishuddha Chakra as Vaikhari (articulated speech).
Madhyama (middle, intermediateMental Sound): Its seat is the
heart (Anahata Chakra). The sound is of the heart and not of the
tongue, associated with Buddhi. The yogis experience flashes of
transcendental knowledge from the Source. Its frequency is in the
hearing range. Anahata sounds heard by the yogis are chini, chini-chini
(onomatopoetic sounds), the sound of bell, conch, lute, cymbals, flute,
drum, Mridanga (double-drum), and the last, thunder. These ten
Anahata sounds can be heard at random subsequently and only during
meditation. Ahata Sound as opposed to Anahata is the sound that is
produced by an external sound producer such as a drum and perceived
by an anatomical sensory organ such as ear. Anahata sounds originating
in the spiritual heart are perceived by the non-anatomical spiritual or
subtle ear. Para Brahman is attained, when one hears the tenth sound;
that is lysis or absorption; you and the sound become one; one enters
into Bliss. As the Yogi hears these sounds, he becomes adept in
knowing hidden things, hears Para Vak, develops divine eye and
eventually becomes one with Para Brahman. There are treatises and
Gurus who are experts in Nada Yoga. Sound has influence over the
mind. Melodious sound absorbs the mind like a sponge so much so that
the mind is lost in the sound, loses its identity, becomes one with it and
does not pursue distracting sense objects. Doing Ajapa Japa
(Mantra.htm) Pranayama, concentration in Bhrumadya and meditation
will help you hear the sounds of the spiritual heart starting from Chini
to the tenth sound of thunder. The external sounds drown on hearing
these internal sounds. On hearing the tenth sound, one attains Para
Brahman. You should listen to music as you do meditation and
gradually the internal sounds take over your attention so that you have
no need for the external music, which actually you would not hear in
the advanced state. In the advanced aspirant, the sounds cease and
Turiya state takes over and all dualities of the mind, body and gunas
disappear; the aspirant dies to his flesh with the rise of spirit; the mind
becomes pure; he is just a piece of wood (no body awareness)
according to Swami Sivananda.
The accomplished ones feel the flow of Amrit (Nectar or ambrosia)

from the Bindu center at the back of the head corresponding to the tuft
of the priests or the posterior fontanel (which is barely open in infants
and closed in adults). Inside Bindu, Moon secretes Amrta or nectar.
This nectar comes down from Bindu Visarga and has its origin in
Sahasrara Chakra, the abode of Cosmic Consciousness. The Universal
Pure Consciousness becomes dilute as it comes down and individual
consciousness takes shape in Bindu Visarga. Between Bindu and
Vishuddha Chakra, there is a repository for the nectar in the vicinity of
nasopharynx. This nectar should not be mistaken for postnasal drip.
This reservoir, Lalana
Chakra or Talumula is
stimulated by the long
tongue (Kechari Mudra)
that folds back into the
nasopharnx and can
occlude the Ida and
Pingala Nadis (posterior
Choanae). The
stimulation helps the
Lalana Chakra empty the
nectar into the Vishuddha
Chakra, which processes
the nectar and separates
the pure form from the
poison. The pure form
promotes health,
longevity, and
regeneration of the body.
Vishuddha Chakra
neutralizes the poison.
Kechari Mudra involves folding back of the tongue released from its
anterior anchor by cutting the frenulum at the bottom of the tongue and
pulling the tongue over many months to elongate it so that it can fold
back and reach the openings at the back of the nose. This Mudra helps
the tongue taste the nectar from the Bindu Visarga and Lalana reservoir.
Yogis say that they can live on air and nectar.
Let me give you an idea how a product can be both beneficial and
poisonous. Pharmaceutical companies make drugs that have
stereoisomers which are mirror images of each other. One member of
the pair is pharmacologically safe, useful and curative and the mirror
image may be toxic. FDA has asked the drug companies to remove the
toxic isomer and market the useful one. When you take medications, the
good effects are from the good isomer and the side effects are from the
bad isomer.
The gods and demons wanted to live eternally and so churned the
Ocean of Milk for the nectar of immortality. Both poison and Nectar
came up from the depths of the ocean. Poison made them sick. Siva
came to the rescue and swallowed the poison and retained it in his
throat because swallowing meant death. That is why Siva is called
Nilakantappa, the One with the blue throat. As you see, the ocean is the
same but the products are the exact opposites. Vishnu did not think that
the demons deserved to live eternally and gave the nectar to
gods. Thus, the throat of Siva had the ability to neutralize the poison.
Vishuddha Chakra at the throat level has the ability to purify the mixed
nectar and destroy the poison. Gods and Demons in Hindu
mythology have one father (Kasyapa) and two mothers: Aditi, the
mother of gods and Diti the mother of demons. Interestingly the
mothers are sisters married to Kasyapa. What all this means is that all
of us (man) are part god and part demon. Which part is dominant makes
us different, one from the other. Hindu mythology had the solution to
kill the demons. All the male gods could not kill a demon and his clones
(the idea of clones existed in ancient India) by themselves
individually. They donated their individual saktis and weapons for a
common cause; the saktis (Tejas) coalesced, congealed and morphed
into an agglomerate female goddess, Durga, who eventually killed the
demons, the male gods could not. When Durga was killing the demon,
drops of blood fell on the battlefield and each drop became a demon;
there were millions of demons, all clones of one demon. (Now you
know that the idea of clones have existed in ancient India.) She sucked
the bone marrow dry and ate all the demons: end of story. Durga is the
One who kills the demons in us, when we pray to Her and She shows
Her Grace to us.
At higher levels of consciousness, the yogi reconciles the good and
the bad, the nectar and poison and the polar opposites. Forrest Gump:
My momma always said, "Life was like a box of chocolates. You never
know what you're gonna get." Yogis, in whom the Bindu Visarga and
Vishuddha Chakra are awake, claim that they can neutralize poisons.
We know Vishuddha Chakra is connected to hearing and speech; it is
also connected to the mind of other people so much so that the Yogi can
read their mind. It is like the antenna implanted in the throat relaying
messages to the brain. Patanjali Sastra says that an accomplished yogi
can go without out food and water for an indefinite period.
Bindu is Vindu () in Tamil meaning dot or point, drop,
semen, sperm, mercury, a flaw in the diamond, the middle portion of
the forehead between the eyebrows; circle, Sivatattva - sphere of
knowledge presided over by Siva Jnana Sakti; Pure Maya (Suddha
Maaya) according to Tamil Lexicon of Madras University. Bindu in its
supreme state is the nucleus of the universe, from which everything
proceeds. Compare it to the nucleus of the cell. When the cell and its
nucleus undergo apoptosis, they degenerate and become mushy, waiting
for scavenger cells to remove them. Likewise when the cerebrumdwelling Supreme Bindu undergoes "apoptosis or lysis" it becomes the
(testicular) semen at a lower level of existence. Don't expect a scientist
to prove or disprove such a hypothesis. Bindu as a point and nucleus of
the Universe, and semen its degenerate product have creative

potentialities; the former is at a cosmic level; the latter at microcosmic
earthly level. Gurus are of the opinion that Rajas Guna (motion,
passion) makes the Bindu degenerate into sperm. Apotheosis of Bindu
undergoes apoptosis. (Every cell has a lifespan; it has to die its
programmed death and be removed; otherwise, the cells accumulate and
give rise to a tumor, cancer, leukemia or malignant growth. Apoptosis is
programmed cell suicide; if this happens too efficiently, there is grave
cell damage leading to neurodegenerative diseases like Alzheimer,
Huntington and Parkinson. Normal body has a balance between dying
cells and new cells. When the cells degenerate but not renewed or
removed, the debris accumulates and compromises its function.)
Bindu + Visarga = Drop; Globule + emission, discharge, flow or
fall. Bindu Visarga is Bindu emission, discharge, flow or fall of Bindu
or the organ that secretes. In this context it means the flow of Bindu
from the Bindu Visarga via Lalana Chakra located in the palate and
uvula to Vishuddha Chakra, where it is purified of its poison. Bindu is
the progenitor of the Tattvas (building blocks) of the world, from which
the universe and beings proceed and to which they return and subside.
BINDU. TATTVAS = 36.
Yogis are of the opinion that the Bindu Visarga (the secretory organ),
Lalana (storage organ) and Vishuddha Chakra (processing organ) are
interconnected and communicate with the cranial nerves and the organs
they serve. Thus they attest to supremacy of Bindu in the functioning of
all these systems under its purview. The Yogis say that the Bindu
Visarga is an anatomically elevated point with fluid around it on the
surface of the cortex adjoining the Posterior Fontanel area of the
skull. It is a point that was never identified or dissected out or
delineated by the anatomist. Bindu is the origin of nectar and the
building blocks of the universe. They also claim that Ajna Chakra and
pineal gland are connected.
Bindu (derived from Parabindu) is one compact, superdense power
pack (Sakti), ready for blossoming out into the building blocks of the
universe in an orderly fashion through its intermediaries (AND NOT
WITH A BIG BANG). Maya Sakti brings about blossoming,
actualization and unfolding of this universe from Bindu in this cosmic
choreography. Para Bindu resides in Sahasrara or thousand petalled
Lotus, the seat of Isvara. Empty void (sunya) is in Para Bindu and is
Nirguna Siva. Jiva and Kundali are part of Para Bindu. In Sahasrara,
the seat of Para Bindu, Sakti of Nirvana, and kalas of Nirvana and Ama
and fire of Nibodhika reside. Kalaa / kala generaly means "part." KalA
also means the Inner Force in the Tattvas. 36 Tattvas, categories,
products or building blocks came out of Supreme Bindu. Some are
Pure products, some are Impure products and some are half Pure and
half Impure: Suddha Tattvas, Asuddha Tattvas and Suddha - Asuddha
Tattvas.
At the end of this article you can see the diagrammatic representation of
Nirvana Sakti, Nirvana Kala, AmA KalA.
Sahasrara plane is the aggregate sum of all planes. Let me present to
you the configuration of Sahasrara; though it is not a Chakra, by
convention it is called a chakra.
Avyakta (Unmanifested) is Paramesvara who is the united Siva-Sakti,
from whom the First Emanation (AadyA) Bhagavati or Tripurasundari
(TPS) came into existence. TPS is the origin of Nada. From Nada
originates Vayu (Air), so important to all air-breathing beings (sarva
prAnamaya). Bindu is Siva-Sakti-Maya, NAdAtmaka or Sivatmaka
and is placed above the forehead. Void (Ether, Gagana) originates from
Bindu, is empty and yet is a container of Sound. From these came the
twenty five Tattvas (TATTVAS 36) which have qualities
(Guna). Sakala Siva (the one united with KalA) as opposed to Niskala
Siva, is Sat, Cit and Ananda and is the origin of Sakti, which in turn
originates NAda, which again gives rise to Bindu. (See the diagram).
Nada, Bindu, and Bija are his three aspects. Bija is Bodhini Sakti.
Here is some information from other sources.
Bhagavati is Devi who has Bhaga. Bhaga envelopes 6 qualities:
Creation, destruction, origin of beings, end of beings, Real Knowledge,
and Avidya or ignorance.
Devi has nine manifestations:
1) Time KAla): from blinking of the eye to Pralaya time. KAla
2) Form (Kula): All things having color and form. Kula.
3) Name (NAma): All things with name. .
4) Cit (Jnana) or intelligence Changing (Savikalpa) and unchanging
(Nirvikalpa) Jnana
5) Mind (Chitta): consists of Ahamkara--ego, Chitta, Buddhi, Manas,
Unmanas
6) Sound (NAda): a) RAga--desire , b) Iccha --developed desire, c)
Krti--active desire, d) Prayatna--endeavor to achieve the desired
object. These four items correspond to sound: a) ParA super-subtle
sound emanating from Muladhara, b) Pasyanti, Visual sound from
Svadhisthana, c) Madhyama sound from Anahata, d) Vaikhari,
articulate sound from Visuddha Chakra.
7) The Spiritual Germ (Bindu): the six Chakras from Muladhara to
Ajna.
8) Knowledge (KalA): variable aptitude of the soul to spiritual
knowledge. Cognition. Kalai is an evolute of Maya, the 6th principle.
The word is derived from Kal (= to learn). It refers to the acquisition

of knowledge of surroundings and all other categories of Tattvas, arts
and sciences and spiritual knowledge. Here it refers to fifty Sanskrit
letters.
9) Embodied soul (Jiva): souls in bondage of matter and Malams
(impurities).
Prapanchasara Tantra says Parabindu splits into two parts: the right
side is Bindu (male, Purusa or Ham) and the left is Visarga (female,
Prakrti or Sah. The union of Bindu and Visarga is Hamsah which is the
universe. Siva is androgynous: union of Visarga and Bindu
(=Ardhanarisvara).
Anatomy of Omkara: The Sanskrit letter has a crescent and a dot on top
of it. The crescent and the dot are known as Chandrabindu (moon with
dot / Moon-Dot).
OM is the progenitor sound of all Bija Mantras. Nada and Bindu are
two saktis (power). Naada (Nada) is sound and Bindu is dot, or point.
Nada and Bindu are the progenitors of Tattvas, the building blocks of
the universe. Nada is Sakti and Bindu is Siva (Siva-Sakti); Nada is
action and Bindu is static; Nada is white and Bindu is red. Nada
(Chandrabindu/ Nadabindu) over the Omkara is the couch, on which
Paramasiva in his Bindu form is reclining. Chandrabindu is Nada and
Bindu, Sakti and Siva in one unit.
The crescent moon with the dot is Chandrabindu (Nadabindu) or the
couch of Tripurasundari in union with Paramasiva. The icon presents
five components: A, U, M, Nada (the Crescent), and Bindu (the dot).
Just imagine the crescent moon being the couch! Nada is Sound, Bindu
is the derivative of Nada and the source of the universe. Nada is called
Visvamata or Mother of the Universe; Bindu is Duhkha Hara, Pain
Killer or remover of pain. All Bija Mantras have three, four or five
components: one, two or three syllables, Nada and Bindu. Nada is
generally Mother Goddess and Bindu is Siva, remover of pain.
Bija Mantra has no meaning; it is neither a language, nor a word, nor a
character; it is Dhvani (unlettered vocalized sound); it is Deva.
Ajna Chakra and Sahasrara Chakra are described elsewhere in this

article.
In verse 41, Sankara talks about Maha-bhairava and Mahabhairavi (the
dance and Siva) being the father and mother who came together in the
creation of the world after the Great Conflagration. - Verse 41
Saundarya Lahari.
Meditation on Siva-Sakti in the six chakras, according to Sankaracharya
Verse 36: I pay homage to Sambhu (Siva) who abides in His Ajna
Chakra, effulgent as millions of suns and moons together and whose left
side is the Supreme Consciousness in the form of Devi
(Ardhanarisvara = Androgynous Siva). Votary with deep devotion
attains the Self-conscious and Self-effulgent state which is not in
material plane, goes beyond the relams of the light of the moon, sun and
fire and is beyond the beyond.
This is the descritption of the Sadhaka of Samaya cult who kindled the
fire of Kundali and rises with her to Ajna Chakra. Sahasrara Chakra at
the level of midbrain is Jyotir mandala (The Luminous Realm), above
the reach of the moon, sun, and fire, which illumines only the Ajna,
Anahata, and Svadhisthana Chakras respectively. The Moon in
Sahasrara Chakra is different and partless (Niskala) meaning it has no
tithis or digits, always a Full Moon and an eternal Spiritual Light of
Bliss-Consciousness. The resident deities adored and worshipped in
Ajna Chakra are Para Sambhunatha and Cit-paramba.
Verse 37. In Your Visuddha Chakra, I meditate on Pure crystal-like
Siva, the creator of Vyoman (Sky, heaven and atmosphere) and Devi
who is equal to Siva in every way. In the Lunar splendor radiationg
from both, devoid of darkness of Ignorance, the universe is joyous like
a Cakori (female partridege).
In the Hindu mythology the Cakori bird delights in and imbibes the
moonlight. As the Kundali comes to rest in Vishuddha Chakra, the
darkness of ignorance dissipates with the descent of Light of
Consciousness and Bliss. The adored and worshipped deities here are
Vyomanesvaran and Vyomanesvari. Some Yogis beleive the resident
deity is Ardhanaaresvara or Sadasiva (form of Siva).
Verse 38. I worship the great pair of swans (Ham and Sa Siva and
Sakti) which enjoy only the tasty sap of the full-blown lotus of
knowledge, which glide in Manasa Mind Lake of great men, whose
conversations are contained in the eighteen systems of knowledge
which separate virtue from evil (as the swan separates the milk from
water).
The full-blown lotus of knowledge, the blossoming of which is proof of
Kundalini arriving there, refers to the Anahata heart Chakra. The
eighteen disciplines of knowledge refer to Atharvan, Ayurveda,

Chandas, Danurveda, Dharmasastra, Gandharva Veda, Jyotisha, Kalpa,
Nirukta, Niti Sastra, Nyaya, Purva, Rg, Saman, Siksa, Uttara Mimamsa,
Vyakarana, and Yajus. These are the sacred scriptures that separate the
virtue from evil. This separation is compared to the mythical ability of
the swan to separate the milk from water. Siva-Sakti worshipped in
Anahata Chakra are Hamsesvara and Hamsesvari
Verse 39. O Genetrix, You abide in the fire element in your
Svadhisthana Chakra; I eulogize the Fire of Dissolution (Rudra = Siva)
and the Great Samayaa (Sakti). The angry looks of Rudra incinerates
the worlds; your compassionate looks brings about the cooling
affability.
Siva-Sakti (Samaya-Samayaa) worship in Svadhisthana Chakra is
touched upon in this verse. In the descending order of Chakras,
manipura Chakra and water element should have been described in this
verse. Sankara chose to describe the Samaya-Samyaa worship and the
Fire element. Verse 40 touches on manipura Chakra. Siva burns in
Svadisthana chakra and Sakti extinguishes it with the water element in
Manipura Chakra. Samvarta (The Great Fire at Deluge = Rudra-Siva),
known also as Kalagni figures in close proximity with Janani (Genetrix,
the creator, the Mother Goddess). Samvarta destroys with his angry
eyes and the Mother creates with Her compassionate affable looks. The
deities are Samvartesvara and Samayamba.
Verse 40. Sakti as Lightning is the foe of darkness. With Her flashing
and shining jewels studded with many-colored gems Sakti appears like
a rainbow. I worship the incomparable dark clouds which rain on the
three worlds burnt by the fire of dissolution, which has Manipura
Chakra, as the sole place of surrender.
Manipura, Svadhisthana and Muladhara Chakras are whorls of
darkness, which dissipate from the Light of Sakti as lightning rends the
nimbus clouds with accompanying rains. The deities of Manipura
Chakra are Mahesvara and Saudamani. What Rudra-Siva destroys by
the look of angry eyes, Mother counterbalances with the compassionate
cool eyes.
Verse 41. In Muladhara Chakra, I meditate on Samayayaa
(Sakti = Samayaa) performimg Lasya dance and Nava Atman (SivaRudra) with nine sentiments performing Maha Tandava dance. In these
twosome dances, the object is creation by the Father, and Mother with
compassion.
The nine sentiments of Rudra-Siva are sringra, love; vra, heroism;
bibhatsa, disgust; raudra, anger; hsya, anger; bhaynaka, terror;
karuna, pity; adbhuta, wonder; snta, tranquility or contentment;
vatsalya, paternal fondness.
Siva in the name of Adinatha and Sakti in the name of Lasyesvari
perform the Tandava (the masculine dance) and Lasya, the female
dance. The universe undergoes involution when they stop the dance
and the all the elements (Tattvas = building blocks) come to repose in
Siva-Sakti. When Siva-Sakti begin their dance again at the end of
dissolution, the elements come back to build the universe of matter and
beings under the guidance of and contribution from Siva-Sakti. This
dance brings to life beings according to their karmic deeds, so that the
soul matures, sheds all the impurities (malas), and attains Moksa. Siva
directs Sakti to create the universe and beings ; thus Siva-Sakti are the
parents. The two-part unity is integral with each other as in
Ardhanaresvara (Androgynous Siva); Siva is consciousness and Sakti is
His power. Siva is Samaya and Navtman. Sakti is Samay (feminine
form of Samaya). Sama means equal. They are equal and similar (sama
and samtavam) in Adhisthna, Avasthna, Anusthna, Rpa, and Nma
(abode, condition, action, form, and name). Verses 36-41 talks about
Ajna, Visuddha, Anahata, Manipura, Svadhistana, and Muladhara
Chakras from top down. This reflects the subtle becoming the gross
from the Ajna to Muladhara Chakras: Mind, Ether, Air, Fire, Water and
Earth.
Sabda or Sound; Bindu = the Chakras, BINDU;
Kal = the fifty letters of Sanskrit alphabet; and
Jiva = the individual soul. Samayacharins call
Goddess The Saktas as Samayaa, while Kaulas call Siva
as Navatman Kularnava Tantra. Siva and Sakti of Kaula
sect in Muladhara Chakra are nanda Bhairava and
nandabhairavi and of Samaychrins are Samaya and
Samay. Swami Tapasyananda says that Sakti worship is
of three types: Samaya, Kaula and Misra. Samaya
worship is neither exoteric nor esoteric but internal as in
Kundalini Yoga. Those who cannot do Kundalini Yoga
perform mixed (misra) form of worship (both external
and internal). External worship is of two types: Esoteric
worship with rituals and exoteric worship. Chariya's
recommendations (idol worship) are external worship
(exoteric) suitable to the ordinary devotees, and not
confined to a chosen few. Kriya is worshipping of Siva
with rites and ceremonies (esoteric rituals and practices)
recommended in Agamas. Samaya worship is mental
worship in the sky of the mind and heart
(Hrdayksa = spiritual sky of the heart). Others
worship Sri Chakra which contains all Chakras within it
and is Siva-Sakti in their bodily form. Adoration or
reverent homage of Sri Chakra is equal to worship of
Siva-Sakti in all Chakras.
Book report on The Chakras by C.W. Leadbeater. His exact passages
are high-lighted.
Chapter 1 The Force-Centers
There are two entities: Dense entity that is visible to the eye and Etheric
Physical Entity not visible to the eye. The Etheric Entity is the bridge
between the Astral and the Physical, which is essential for the flow
of streams of vitality, thought and feelings from the former to the latter;
thus it keeps the body alive. Here Ether is not the substance that
occupies space and helps propagation of electromagnetic radiation
through space. Without this Ethereal Entity an individual (Ego) cannot
make use of his brain. A clairvoyant can see Ether penetrating the
substance of the body and forming a shell around it. This shell is called
the Etheric Double. To the clairvoyant the Chakras appear as miniature
suns which project beyond the body and show on the shell. They
appear as open saucer-shaped flowers with vortices on stems attached to
the spine on the surface of the Etheric body. These Chakras or wheels
are rotating with the energy received from one of the seven forces. In
undeveloped person the rate of motion is slow. In a developed person,
the wheels glow and pulsate and move faster; the flow of energy gives
the person additional faculties. These chakras have the circular image
facing the onlooker as if they were mounted on a horizontal axis at the
hub. These moving wheels appear to have spokes which convey the
astral energy to the wheels and the Etheric body.
Clairvoyance:
1. the supernatural power of seeing objects or actions removed in space
or time from natural viewing.
2. quick, intuitive knowledge of things and people; sagacity.
Diagramatic representation of the Chakras look like Pizza pies with slices.
The light dances on the discs as undulations and oscillations. The

Sahasrara Chakra radiates golden rays, the intensity depending on the
development of the individual; sometimes there is variations at different
times in the same individual. He calls the Chakras, lower physiological,
middle personal and higher spiritual.
The Muladhara Chakra receives two forces, the serpent fire from the
earth and the vitality from the sun. One's personality is the medium of
reception of forces for the 3,4, and 5th Chakras. He says that 6 and 7 are
connected to pituitary and pineal glands and developed in spiritually
enlightened persons. Moral standing of a person has no relevance with
the unfoldment of Chakras. This is in sharp contrast with the commonly
held view that Yama and Niyama and the rest of the Ashtanga Yogam
are very important in the realization of the upper Chakras. He suggests
though that the petals are associated with moral qualities. The
Muladhara Chakra with four quadrants appear to him as divided by a
flaming cross of the serpent fire with a fiery orange-red color petals.
The Svadhisthana Chakra in the splenic area (as opposed to commonly
held opinion in genital area). The six petals are of different colors like
the radiant glowing sun. He sees red, orange, yellow, green, blue and
violet. The force is derived from the sun.
The Manipura Chakra with ten petals, spokes, undulations, vibrations,
and radiations is associated with feelings and emotions. The colors of
the radiation are alternately shades of green and shades of red.
The Anahata Chakra is a glowing golden color along its 12 spokes.
The Visuddha Chakra has 16 spokes with blue light looking like a moon
on rippling water. Blue and green alternate in its sections.
The Ajna Chakra has one half rose and yellow and the other half
purplish blue. He speaks from his experience that each half has 48
spokes or undulations; in all there are 96 though the Indian texts
describe only two petals.
The Sahasrara Chakra has a predominantly violet hue, though it is "the
most resplendent with indescribable chromatic effects" and rapid
vibrations. He puts a precise number of spokes to a number
960. Another special experience reveals to him a "central subsidiary
whirlpool of gleaming white flushed with gold in its heart having 12
undulations of its own." The radiations cover the head like a cap. Its
initial size is that of other Chakras; it increases in its circumference so
as to cover the whole top of the head; the epicenter of the disc is the
receiving area of the extraneous force for all Chakras; once the
practitioner is mature and accomplished , the Chakra is no longer
receiving but radiating energy.
He believes that there is a force deep down in the earth; he calls it the
laboratory of the Holy Ghost, the place of the terrific fire of the
underworld, which is in contrast to the fire of vitality that comes from

the sun.
The initiation of a Twice-born boy into thread ceremony, its
integration with Kundalini Yogam.
Yagnopavitam or Sacred thread ceremony and Gayatri
In Hinduism, all ceremonies need initial purification; the sacred
Thread (yagnopavitam or Punnul in Tamil) ceremony (Yajnopavita
Samskara, Pavitra Aropahanam - Upanayanam of the Brahmin boys is
one example. The cord has three strands, which stand for Cit, Acit, and
Isvara; three knots represent the trilateral relationship of these three
Tattvas; each strand has nine filaments, which represent Prithvi (earth),
aap (water), tejas (light), vayu (air), ether, prana (breath), atman
(individual soul), antaratman (Inner Soul), Paramatman (Supreme
Atman, God). The cord is made of cotton hand picked by a Brahmin of
the same sect and spun into the sacred thread. Once the Brahmin boy is
married, six to nine strands take the place of three strands. The three
strands with mandatory knots indicate that he has gained control over
his body, mind and speech. The ceremony is Upanayanam, a
purificatory rite by which the young Brahmin boy (some other castes
too) is purified, attains a second birth, and is allowed to study Vedas. It
takes place 8 years after conception for a Brahmin, 11 years for a
Ksatriya (warrior class) and 12 years for a Vaisya (trade and
agriculture). The day following the ceremony witnesses the investiture
of the cord.
During the ceremony, the boy's mother wraps a loincloth around his
waist and gives him the following advice.
My son, you should regard all woman up to the age of 24 as your
mother; you should maintain celibacy, study sacred scriptures, and
meditate on Gayatri Mantra which will be given to you today. May the
Universal Mother Gayatri give you protection.
The Guru invests him with the sacred thread and chants the Mantra.
This holy thread is of Supreme sacredness. Prajapatis (primary
progenitors) have blessed this thread. Wearing it over your body and
shoulder confers longevity. The Yajnopavitam (sacred thread) will
endow you with strength and radiance.
This ceremony of initiation and investiture gives him the privilege of
second birth and thus makes him the twice-born (Dvija) at the age of
eight, which in essence tells him that a transformation has come upon
him rendering him eligible to study Vedas, the revelations. The three
threads and or knots stand for many triunes or triads: Brahma, Vishnu
and Siva; Sarasvati, Lakshmi, and Kali; the three attributes of nature
and people, Sattva, Rajas, and Tamas; three letters of Om, A, U, M;
past, present and future; three states of the body, gross, subtle and
causal; three states of consciousness, wakefulness, dream sleep and
deep sleep; three worlds, heaven, earth and netherworld; three Nadis,
Ida, Pingala and Susumna and three feet of Gayatri. The three important
Nadis in the body are Susumna, the most important and the other two,
Pingala (right) and Ida (left) Nadis. Kundalini Devi along with Prana
rises through Susumna Nadi to reach Sahasrara Chakra for union with
Siva. Kundalini Power. Since ego is sacrificed, the thread derives its
name from Yajna and is called Yajnopavita.
The Brahmana boy wears white cotton thread; the Ksatriya, red
hemp; Vaisya, yellow wool. White Cotton may satisfy all.
(Brahmachari [student bachelor] wears one set of three strands;
Grahastha, (householder) two sets of 3 strands; Vanaprastha (forest
recluse), three sets of three strands; and Sannyasi (the renouncer), one
or four sets.) The thread is worn on the left shoulder and goes
diagonally to the right side of the chest under the right arm: this pattern
of wear is Upavita, which (the lower loop) should not descend below
the navel line or ascend above the nipple line. The thread should be
hung over the right ear while answering calls of nature, so that it is kept
pure. Praciniviti: The sacred thread hangs over the right shoulder and
under the left arm, when the Brahmana performs libations (Tarpanam)
to forefathers (pitrs). Niviti: The sacred thread is worn on the neck like
a chain or garland when he performs Tarpanas for human beings.
Tarpana = libations of water to gods, rishis and manes; satiation of
gods and deceased persons.
The priest dons him with the thread and gives him the Gayatri
Mantra. GAYATRI The affair is more elaborate than what I mentioned
here. The young initiate goes to beg for food, while the fire of Yajna
continues. He approaches woman and says, "Om bhavati bhikshaam
dehi." (O good woman, please give me alms (food.) To the male donor
he says, Om bhavaan bhiksaam dehi." Once the alms are given, the
recipient says, "Om Svasti." Svasti = may it be well with thee.
The knots in the sacred thread and their Kundalini significance.
The primary knot is Brahmagranthi, the knot of Brahma. There are
three Granthis (Junctional points, Knots, Junctions, hurdles): Brahma,
Vishnu and Rudra Granthis. Granthis are equated to the levels of
consciousness. Brahma Granthi of Muladhara (and Svadhistana and
Manipura) Chakra is physical consciousness; Vishnu Granthi of
Anahata Chakra is the Sphere of the Sun and therefore of Light, the
beginning of Spiritual Consciousness; The Rudra Granthi of Ajna
Chakra is the sphere of the Moon, the center of Spiritual Consciousness.
The Brahmana boy with his initiation, study and practice of kundalini
Yoga goes from human consciousness, strives towards spiritual
consciousness and blossoms out in spiritual consciousness.
The thread is exchanged for a new one once every four months and
in case of death or birth in the family with attendant purificatory rites.
The old thread is removed after the new one is in place.
Gayatri Mantra:
Om Bhr Bhuvah Svah
Tat Savitur Varenyam
Bhargo devasya dhmahi
Dhiyo yonah pracodayt
Bhr Bhuvah Svah represent the Kundalini Chakras at three levels of
existence of the human: at the lowest human of existence in the lower
chakras, the middling existence in intermediate Anahata and Visuddha
chakras and the highest spiritual existence in Ajna and Sahasrara
Chakras. They represent body, mind and soul. Tat Savitur Varenyam:
That adorable Light is present always and beyond Time. Bhargo
devasya dhmahi: Its radiance and effulgence are so powerful that it
can lift the darkness of the soul. Dhiyo yonah pracodayt: Let the
Divine Light dispel the spiritual darkness and bring in intelligence,
wisdom, discrimination, and awareness. Sun, Light, splendor, darkness
are used as analogy. When the sun rises at dawn it removes darkness;
likewise when meditation brings on the Inner Light, it dispels the
darkness of the soul and augments intelligence. Gayatri mantra cures
diseases of the body, mind and soul; removes all three miseries,
exogenous, endogenous, and Theogenous (Adibautika, Adiatmika,
and Adidaivika); fructifies all desires; bestows grace and boons; and
confers intelligence, wisdom and discrimination. The word Theogenous is coined by me. Gayatri instills all good qualities and
eradicates all bad ones.
Exogenous misery: Adibautika: Evil proceeding from external things or
beings. Exogenous miseries and obstacles come from the outer world of
beings and matter. Lifestyle change can help ameliorate this misery.
Endogenous misery: Adiatmika: Evil proceeding from
Self. Endogenous miseries and obstacles come from the body, mind
and soul; they need mending from proper specialists.
Theogenous misery: Adidaivika: (Adidhaiva = god-sent = Arising
from the gods. Theogenous miseries and obstacles are god-sent and
include natural disasters like floods, hurricanes, earthquakes,
tsunamis.... They could be part of karmic baggage of an individual.
Exogenous misery: Adibautika: Evil proceeding from external things or

beings
Endogenous misery: Adiatmika: Evil proceeding from Self. colds,

cancers, diseases of body and mind.
Theogenous misery: Adidaivika: (Adidhaiva = god-sent = Arising
from the gods, or accidents)
Kundalini Sadhakas and Yogis ascend from Adhara Chakras to

Niradhara Chakras. Adhara Chakras are body = dependant: Muladhara,
Svadhistana, Manipura, Anahata, Visuddha and Ajna Chakras located in
the base of the spine, genital area, navel, heart, throat and forehead.
Niradhara Chakra has no physical support.
Tirumular gives time lines piercing the various Chakras. Go to
Kundalini Power for details. These are the time lines for piercing the
nine Centers: sixth center on the 20th day, seventh Center at Fire
Mandala on the 25th day, eighth Center at Solar Mandala on the 26th
day, ninth Center at Lunar Mandala on the 27th day. (It takes Prana 27
days to travel from Muladhara Chakra to the Lunar Mandala in
Kundalini Yoga.)
On the twenty = eighth day, you obtain vision of the three Mandalas,
each separately; on the thirty = third day, you obtain one panoramic
view of all Mandalas. Extend your vision and see the twenty = four
Tattvas, the earth and other elements in that order. (This is like the
astronaut's view of the earth; but the Yogi's prana and Consciousness
travel greater distances.)
Material obtained from Woodroffe. Diagram is based on the written
material.
Ajna Chakra is 6th Chakra. Between the 6th Chakra and Sahasrara
Chakra are minor chakras, Manas and Soma (Moon). Manas (Mind)
lotus of 6 petals is the seat of sensation of hearing, touch, sight, smell,
taste, and experiencing of dream and hallucination. Above these centers
is Adya Sakti, 12-petalled Chakra within the pericarp of Sahasrara
Chakra. Above these are Sun, Moon, Maha = Vayu and Brahma
Randhra. See diagram. The square in the middle of the triangle is the
seat of Sakti (A-ka-tha Sakti). Adya Sakti is obviously female Sakti
meaning the Original Sakti and is the origin of the universe. She is also
Kali. Adya Sakti originates from attributeless Brahman; that is primary
manifestation. The secondary manifestation is Ahamkara which is made
of three Gunas, Sattva, Rajas, and Tamas. From Tamas originates the
five senses: sound, touch, color and vision, touch and smell. From
Sattvic Guna come the five sensory organs, which in turn give rise to
earth, water, fire, air, and sky. There are many variant descriptions on
the origination of senses, organs, the Great elements, the Tanmatras.
Manas Chakra is a minor Chakra and a lotus of six petals above Ajna Chakra.
These petals are the seat of sensations of hearing, touch, sight,
smell, taste, and centrally initiated sensations in dream and hallucination. -Woodroffe page 127-128 The Serpent Power.
Soma Chakra (moon Chakra) is above Ajna Chakra but within

Sahasrara Chakra just above the third eye in Bhru-Madya (the
forehead). It is crescent-shaped and obviously white. In the region of
Soma Chakra is the house without support (Niralambapuri) where
Yogis witness radiant Isvara, the seven causal bodies, which are the
intermediate aspects of Adya Sakti (lotus with 12 white petals--Soma
Chakra Lotus). Some texts say it has 16 petals. It is near the pericarp
of Sahasrara chakra. Adya Sakti with 12 petals is the A-KA-Tha
Triangle (See detailed depiction of AKATHA triangle TANTRA ). AKa-Tha triangle surrounds Manipitha (jeweled Altar) on the isle of
gems (Manidvipa) in the Ocean of Nectar. A-Ka-Tha Sakti is the
centerpiece (the Square in diagram) of the inverted triangle. If one were
to circumambulate the triangle, the triangle is on the left of the votary,
meaning that one moves in anticlockwise direction around the Akatha
Triangle.
The idea is that the Yogi in his ascent has to climb all these levels to
attain realization. Each level is a rung in the staircase leading to
realization. The Sakti is also the progenitor of the universe and beings.
Nada and Bindu are on either side of Jeweled Altar within the triangle,
as seen on the diagram. This is known as Nada-Bindu-Manipitha
Mandalam. The Guru abides in the altar, worthy of meditation and
worship. Bija is Parasakti Maya; Bija, Nada, and Bindu are Fire,
Moon and Sun. Nada the Moon is white. Bindu the Sun is red. The
body of NAda, Bindu and Mani-PItha is Cit, Jnana or Pure

Consciousness, not connected to Maya, the Matter
(Cinmaya = Jnanamaya = substance is Knowledge,
Consciousness), worthy of meditation.
Manipitha is the seat of Guru. Nada-Bindu-Manipitha Mandalam or
sphere. Nada is white, Bindu is red, Manipitha is pale red. The Supreme
Bindu is Para-Sakti-Maya (of the substance of Siva and Sakti).
Remember Maya is different from MAyA. Maya means 'made of'
. MAyA or My is the external Potency of God, usually considered as
feminine power or nature. It is the cosmic creative force; it is the fecund
principle capable of producing the universe and beings. It is also a
force of preservation and dissolution. It is mirific (according to
SubraMuniyaSwamy), meaning it works wonders. My means illusion
by which man takes the unreal for Real. The object of Real is to attain
God. The object of the unreal is to pursue the mirage of love, wealth,
greed....In Saivism, it is My Malam: Maya brings Tattvas to the soul
thus giving the soul a body and organs, which help the soul acquire
some rudimentary spiritual knowledge which to certain extent weakens
Anava Mala. My is thus a faint light of the soul, while Siva in
comparison is the sun. Once the soul is mature, it is fit for merger with
Siva. Primer in Saiva Siddhanta. In Saiva Siddhanta, My has three
divisions: Suddha = Pure, Suddha-Asuddha = Pure-Impure and
Asuddha = Impure. The Impure has the My Tattva and its evolutes
which subject man to Time, order, limitations of intellect as compared
to Omniscient God and provide the world for him to live in and mature.
My is a world of constant change. In Vaishnavism, My is one of the
energies of Vishnu: My Sakti gives rise to Tattvas, building blocks of
the universe. BG04.
Nada is below Manipitha and Bindu is above it.
Siva Himself worships and encourages the votaries to worship this 12petalled lotus within the pericarp of Sahasrara Chakra, the center of
which is occupied by Sakti. These 12 petals have 12 letters inscribed on
them (Lotus of 12 letters - DvAdasa Arna SarasIruha). They are sa, ha,
kha, phrem, ha, sa, ksa, ma, la, va, ra, yUm. It is known as Gurumantra.
The Pericarp of the Sahasrara Chakra of one thousand petals is the
abode for 12-petal Adya Sakti Lotus with seats for Sakti, Surya Chakra,
Moon Chakra with 16 petals, Maha Vayu and Brahmarandhra. The
pericarp of the 12-petal lotus is part of the Pericarp of Sahasrara Lotus.
The Pericarp is the womb wherein abide all the above entities. Citrini is
the name of the stalk of the 12-petal lotus; thus the lotus adorns
Citrini. (note: kundal10.gif is replaced by Kundal55.jpg.)
Sabdabrahman (Sound Brahman) is Clinical Brahman or God or

Goddess, meaning that He or She is not the impalpable, invisible entity
but the palpable, visible entity which is the entire breathing pulsating
universe. Everything you see, hear, feel, taste, and touch, the forces of
nature, the universe beyond this earth are all goddess. Kamakala
(Adya Sakti) is that Sabdabrahman with three saktis: creation,
maintenance and destruction. It is the abode of power
(Sakti = AbalAlayam = AbalA + Alayam = Sakti + abode). This
Sakti is represented by an inverted triangle, the sides being Will,
Action and Knowledge. These three entities cannot be put in any other
form except a triangle. They are distinct in its parts and yet the whole.
The triangle has three corners occupied by three Bindus: VAhini Bindu,
fire; Chandra Bindu, Moon; Surya Bindu (Sun). These lines are also
called Sakti Vama (creation), Sakti Jyesthi (maintenance) and Sakti
Raudri (destruction). The Saktis "sprout from three Bindus." The
associated deities are Brahma, Vishnu and Rudra with their respective
spouses; gunas, Rajas, Sattva and Tamas; and related portfolios. The
lines of the triangle are formed by 48 letters of Sanskrit alphabet
starting with Vowel A. The 16 Vowels form one line; the 2nd line is
that of 16 consonants starting with Ka; the 3rd line is that of 16
Consonants starting with Tha; thus, the triangle is called A-Ka-Tha
Triangle. These lines are also called Vama line, Jyesta line, and Raudri
line. The line of Fire is Vama line; the line of Moon is Jyesta line; the
line of Sun is Raudri line. These lines originate from the three Bindus.
This inverted triangle has A at its inverted apex, Ka at the left corner
and Tha at the right corner. The remaining alphabets, ha, la, ksha are in
the inside corners of the triangle. See the diagram below. The line of
Sattva (Jayestha; line of Vishnu, Moon, maintenance) is at the top; the
line of Tamas (Line of Raudri; line of Siva, Sun and destruction) is on
the right side of the Goddess ; the line of Rajas (Line of Vama. line of
Brahma, Fire and creation) is on left side of the Goddess, who is called
Abala meaning Sakti and her abode is Abala-Alayam (AbalAlayam).
She is also called KAma-kalA in triangular form, the lines being Vama
line, Jyesta line, and Raudri line. These three lines (Saktis) sprout from
the three Bindus. She is KAmakalA composed of three-sakti form
(Trisakti-Rupa).
The three Bindus (Tri-bindu) are considered both as one entity and three
separate entities. Tri-bindu is the supreme Tattva, includes Brahma,
Vishnu and Siva, and the triangle made of letters. Brahma line (line of
Prajapati) is composed of letters A to Visarga. Vishnu line is composed
of letters from Ka to Ta. The line of Siva (Raudri) is composed of
letters from Tha to Sa. Line of VAma or Line of Fire starts in the South
at Vahini Bindu and goes to North-East corner at Chandra Bindu. Line
of Moon or Line of Jyestha goes from North-East corner and goes to
North-West corner at Surya Bindu. The line of Sun or the line of Raudri
starts from the North-West corner at Surya Bindu and goes south to
Vahini Bindu. This Triangle joining the three Bindus is KAmaKalA.
Brahma-Fire is the origin of life, Vishu-Moon is the preserver, Sun-Siva
is the destroyer of the universe. Sakti being coiled up in Bindu in the
South springs like a sprout goes in Vama (anti-clockwise) on the line of
Fire to Isana corner in the NE point. She is Vama Sakti. The she goes to
NW corner and back to South. The Bindus are also known as Surya,
Chandra and Vahini. (Siva line, Vishnu line, and Brahma line). Within
the triangle are the 2 imperishable Bindus (Chandra and Surya
Bindus at the upper corners), which have the void in them in which
abides Siva also known as ParamaSiva.
Iccha, Rajas,VAmA, Brahma, and Pasyanti Sabda; Jnana, Sattva,
Jyestha, Vishnu, and Madhyama Sabda; Kriya, Tamas, Raudri,
Rudra and Vaikhari Sabda. These three indicate the order in

which the world of words, beings, matter, and universe are created.
Iccha Sakti: Iccha in the form of a goad (AnkusakAra = Vakrarekha or bent line) is the Will or desire of Sakti, who vomits
(VAmanAt VAmA) the universe and is of the form of Pasyanti
sabda or Visual Sound. Brahma is the surrogate God for Sakti to
create the universe by virtue of Rajasa Guna. Jyestha Sakti is in
the form of a straight line (Rjurekha) attains the state of MAtrkA
(Mother) is Madhyama Vak. Madhyama (middle, intermediate
Mental Sound): Its seat is the heart (Anahata Chakra). The sound
is of the heart and not of the tongue, associated with Buddhi and
NAda. Vishnu is the surrogate, Sakti uses to maintain the world, by
Sattva guna. Kriya Sakti is Triangular or pyramidal in shape, uses
Rudra to destroy the universe as a Tamasa Guna and manifests as
articulate speech.
Hamsa Mantra is the inversion of Soham Mantra. Hasa = Ha
(HamkAra) + Sah (SAhkAra). HamkAra is Bindu and Purusa (Pummale) and SahkAra is Visarga and Prakrti (female). The universe is
pervaded by Hamsa. MANTRA. Sah is inspiration and creation and
Ha is expiration (out breath) and dissolution of the universe and
marks the end of the life of Brahma. kundal35A.jpg
Hamsa is the High-Flying Bird and thus Paramatma. Its beak is Tara (Om Mantra). Its two wings are Agama and Nigama,
which are the Tantric Doctrines from the mouths of Siva and Parvati inculcating the worship of Siva-Sakti. Its three eyes are
the three Bindus. Its two feet are Siva and Sakti.
Antaratma is the Inner Atma of atomic dimension, which pervades every object. It is the inner bodiness (AntarangatA), the
spark of Paramatma. It is Hamsa known only to Yogis. When this Paramahamsa is spread (Vyapta) throughout creation then
all Bhutas
spring up in their order (Ether, Air, Fire, Water and Earth). This Hamsa Bird displays itself in the Lake of Ignorance (Avidya)
in the mud of illusion and infatuation, which is the world. Hamsa on becoming other-worldly and dissolving, it reveals the
Atman (Self). Then its birdness ceases. SohamAtma is established which is supreme experience or Paramatma. Woodroffe
Hamsa Mantra of Visuddha Chakra is Ajapa Mantra, Chantless Mantra. All of us recite this Mantra without volition. It is the
Mantra of every breath. Hamsa is Ham + Sa. Ham sound goes out with the Out-breath and Sa goes in with the In-breath. It is
the Mantra of all beings. Hamsa is created and sustained by the sun. This solar breath is the cause of human breath. The
Cosmic Counterpart of Hamsa is Siva-Sakti.
Hu Hasah Mantra: Ha or the sun when invoked by Mantra raises the heat in Muladhara Chakra and wakes up and
adtivates Kundalini Sakti. Sah of the Mantra brings about the Will or Iccha (desire) in the Goddess and makes Her rise up the
Chakras. Hum raises the heat and Sah moves Her up carrying the Prana. This is facilitated by Asvini Mudra by which the
Yogi contracts and relaxes the anal muscles so that VAyu (Vital air) ascends up the Susumna Nadi and pops as it enters.
Varivasya Rahasya says the following:
Brahma = Bharati = VAma = Iccha. Hari = Ksiti = Jyestha = Jnana. Siva = AparnA = Raudri = Kriya. The
male elements in these three groups are SAntA and the female elements are AmbikA.
1 Here Fire is the origin of life, and is therefore associated with Brahma. Moon is associated with Visnu, And the Sun spoken
of here stands for the twelve suns (Aditya) which rise to burn the world at dissolution (Pralaya).
--Woodroffe
Paduka pancha (Fivefold Footstool) --Synopsis

Meditation on Paduka Pancha brings liberation-- Author Swami Purnananda. (1526 CE)
PAdukA , the Footstool consists of:

(1) The (twelve-petalled) Lotus;
(2) the triangle A-Ka-Tha in its pericarp
(3) the region of the Nda, Bindu, and Mani-ptha in it;
(4) the Hasa below; and
(5) the triangle on the Mani-ptha.
Footstool is euphemism for the five sacred elements in Sahasrara listed

above. One should meditate on and worship this five-fold stool to attain
liberation from the sea of Samsara (cycle of birth, death and rebirth).
Antaratma, Guru, Surya Mandala, Chandra Mandala, Maha-Vayu and
Brahma-randhara are one top of another in the ascending fashion in the
pericarp of Sahasrara, the pericarp being the womb. The interior of the
pericarp is the womb of Sahasrara. The lotus of 12 petals is within the
pericarp of the White Lotus of a thousand petals of Sahasrara. The head
of Sahasrara is turned down; the pericarp is turned up; the filaments are
of the color of the rising sun; the thousand petals contain all the letters
of the alphabet.
Citrini is the stalk (tube); the twelve-petalled Lotus rests on Citrini;
Kundalini goes to Siva by this channel to Sahasrara. Here in the
Pericarp is Kama Kala (Sakti) triangular in form. Three Saktis, Vama,
Jyesta, and Raudri are the lines of the triangle and emanate from three
Bindus.
The pericarp of the 12-petalled Lotus is included within the pericarp of
the thousand-petalled Sahasrara Lotus; it is a pericarp within a larger
pericarp; it is a womb within a larger womb.
A-Ka-Tha Triangle within the Pericarp of Sahasrara Lotus: sixteen
vowels A to Visarga form the Vama line; sixteen letters from Ka to Ta
form the Jayesta line; 16 letters from Tha to Sa form the Raudri line.
The triangle forms the abode of Sakti. The Bindu sprouts these letters
forming the triangle. These lines are also called by several names:
Vama line = line of Brahma = line of Prajapati = line of Rajas. Jayesta
line = line of Vishnu = Line of Sattva. Raudri line = Line of Siva= Line
of Tamas. These lines surround Yoni Mandala. The letters and universe
sprout from Bindu. The three Bindus are considered as one and also
individually.
The letters Ha, La and Ksa stay as milestones at the inner corners of the
triangle, giving it the character of a Mandala. The triangle's apex is
pointing down. If one looks at the triangle-- s-- with apex down, the
inner corner at the apex shows Ha, the right inner corner La and the left
inner corner Ksa.
If one has to take a walk around it, the triangle is always on one's left,
meaning that one should walk around it in an anti-clockwise direction.
Within the triangle s there is a jeweled altar (Mani-Pitha) on which the
Guru sits. Jeweled altar outshines the lightning flash. The Bindu is Siva
and Sakti and yet Bindu divides itself into three divisions: Bindu, Nada
and Bija, which are Sun, Moon and Fire respectively. Nada is white like
Baladeva; Bindu is red like the lustrous young sun.
Bindu, Nada and Bija do not make the jeweled altar, because the altar is
of the color of pale red gem; it is neither white nor red. Nada is below
the Mani-Pitha and Bindu is above it. Mani-Pitha is above Antaratma.
Antaratma is Hamsa in the 12-petalled Lotus. The eternal Guru sits on
the Mani-Pitha like a mountain of silver. One should meditate on all of
the above elements. The Pitha shines on account of the pale red luster
of the gems and puts to shame the reddish-yellow lightning
flash. (Guru is white like a mountain of silver and Bija is also white.
Mani-Pitha is also known as SimhAsana, the lion's seat. )
The body of Bindu, Nada and Mani-Pitha is Cinmaya or Jnana-maya,

meaning that their substance is Pure Cit (Consciousness), not associated
with MAyA. Cinmaya body is the Bija Mantra (Ai) of Sarasvati, the
12th vowel. (Maya is different from MAyA; Maya means Chock-full
. MAyA means Matter or precursor of Matter. example: Ananda-maya
= Chock-full of Bliss or happiness.)
Hamsa-Pitha within the triangle on the Mani-Pitha between Nada and
Bindu is the place of the Guru. Hamsa is Parama-Hamsa and both
Prakrti and Purusa. Prakrti = Matter. Purusa = the Supreme Being.
MakAra is Bindu, which is Purusa and Visarga is Sah, which is Prakrti.
Hamsah is formed by the union of Ham (Pum-Male) and Sah (PrakrtiFemale). This is the beginning and end of creation. Ham is Siva and Sah
is Sakti. Ham is out-breath (Ni-vsa) and Sah is in-breath ( vsa). The
duration of out-breath is the life of Brahma the creator, when the world
is alive with life. The end of in-breath is dissolution and return of life
and matter into the repository of Prakrti. Creation is out-breath and
dissolution is in-breath. The life-span of Brahma is 311.04 Trillion earth
years. Within day and night of Brahma's life there is secondary creation
and destruction based on his day full of life and night of withdrawal of
life. He is just past His middle age now. Brahma's day and night is
equal to 8.64 billion years. Brahma's day precedes a night of equal
duration. There are two thousand Yugas or periods in Brahma's one day
and one night, which last (4.32 billion years X 2) 8.64 billion earthyears. When he retires for the night after 4.32 billion years of day time,
the whole universe (the three worlds, Bhu, Bhuvah, and Swah) is
absorbed into him. These worlds are consumed by fire emitted by the
serpent God, Lord Sankarsana and the heat is intense and felt in the
world above. It gets so hot in the upper Maharloka, the abode of Bhrgu
Muni, that he moves to a higher and safer location namely Janaloka.
The oceans swell and swallow all three worlds. In the midst of all this
devastation, Lord Hari, surrounded and praised by Sri, Bhu, Rudra,
Sanatkumara and others, the usual residents of Janaloka, reclines on His
Snake-bed in the ocean with His eyes closed as if sleeping and
unconcerned, but in reality in meditation and full awareness (YogaNidra = sleep meditation with full awareness, one of the Vishnu's Yoga
mys.)
Hamsa is the Universe, (which is pervaded by Hamsa). Anataratma,
Guru, Hamsah and Parama Siva are all the same. Parama Siva is seated
on Hamsa Pita, which is Mantramaya. Hamsa is also the all-powerful
Great Light which devours the universe.
One meditates on the lines of Fire, Sun and Moon, and Mani-Pitha
illumined by the light of the three lines.
The line of Fire or the Line of VAmA or Brahma emanates from Vahni
Bindu (Vahni = Fire) in the south and goes to the North-East corner.
The Line of Moon or Line of Jyestha or Vishnu emanates from the
Chandra-Bindu in the North-East corner and goes to the Surya Bindu in
the North-West corner. The Line of Sun or Line of Raudri or Sambhu

emanates from Surya Bindu in the North-West corner and goes south to
the Vahni Bindu. This triangle thus formed, is KAma KalA. Guru is
seated on Visarga, which consists of two Bindus (Chandra-Moon and
Surya-Sun) at the upper angles of the inverted triangle; Moon is in the
NE corner and the Sun is in the NW corner. Within the two Bindus,
OO, in the Void, is Siva known as Parama Siva.
She (KAma KalA), of the form of letters on the lines, stays coiled up in
the subtle form of Kundali, comes out as a sprouting seed from the
south, goes to the IsAna corner (NE corner) and is known as Sakti
Varna, CitkalA ParA and Line of Fire. She returns to the place of
sprouting in the south corner.
Parama-Hamsa is also known as Antaratma which is NOT
Jivatma. Antaratma is the Paramatma, the Supreme Universal Soul who
is the Inner Soul (Antar Atma) of all beings. Jivatma has the
appearance of the flame of lamp.
Purananda swami says, " I adore the Lotus Feet of the Guru resting on
the jeweled five-fold footstool. The feet look like young leaves. The
nails look like shining moons." Adoration here means meditation on
the footstool and the feet of the Guru, which destroys all sins. The feet
of the Guru is seen in the space between the pericarps of the two
Lotuses (12-petal lotus and 1000-petal Sahasrara Lotus). Nectar flows
from the feet of Guru. The nectar offers liberation.
The Guru abides in the pericarp of the 12-petal lotus. Kankala Malini
says that one should meditate on the excellent Antaratma of a thousand
petals, on the shining throne between Nada and Bindu, on the throne
and on the Guru. Guru's cool beauty is like that of the full moon. His
lotus Hands are raised to grant boons and dispel fear.
Hamsa Pitha is the seat of the Guru with the smiling face and remains
within the A-Ka-Tha Triangle in the region of Chandra Mandala in the
pericarp of Sahasrara Lotus, which (the pericarp) points upwards, while
the head of the Sahasrara lotus is turned downwards. Remember that the
pericarp of the 12-petal lotus is in the pericarp of Sahasrara Lotus. So
Guru's place is in the pericarp of the 12-petal Lotus and also of the
pericarp of Sahasrara Lotus.
This hymn of praise of fivefold Footstool was sung by the Lord
Himself. Anyone who hears or read these hymns attain the fruit of
liberation.
PAdukA , the Footstool consists of:
(1) The (twelve-petalled) Lotus;
(2) the triangle A-Ka-Tha in its pericarp
(3) the region of the Nda, Bindu, and Mani-ptha in it;
(4) the Hasa below; and

(5) the triangle on the Mani-ptha.
Or they may be counted thus:
(I) The Lotus (i.e., twelve-petalled);
(2) the triangle (A-Ka-Tha);
(3) Nda-Bindu;
(4) the Mani-ptha Maala;
(5) the Hasa---which is above it and taken collectively form the
triangular Kma-kal."
The five faces of Siva are Western Sadyojata, Northern left Vama Deva,
Southern (right) Aghora, and Eastern (front) Tatpurusa and Isana, on
whom one should meditate. These are locations of the faces as the
spectator looks at them. His western face looks in the easterly direction.
Siva actually has six faces: All of the five faces and the concealed 6th
face, Tamasa, which Nilakanta of the color of dark blue caused by
poison, Kala kuta. These faces spoke the hymns of praise to Siva. By
listening, reciting, meditation and Sadhana one would obtain the fruit of
liberation.
The three lines take origin from three Bindus, which are the Sun, the
Moon and the Fire. Brahma line is line of Rajas; Vishnu line is line of
Sattva, Line of Siva or Rudra is Tamas. These lines enclose Yoni
Mandala. The Sattva line is horizontal; the Rajas line is on its left and
the Tamas line is on its right as in the diagram. This Triangle is the
Abode of Sakti (AbalAlaya). Iccha, creative Will, or KAma is SivaSakti and KalA is their manifestation. KAma is desire; KalA is
manifestation of Iccha Sakti. SAkti is KAmakalA (Desire
Manifestation), Tripurasundari. Siva is KAmesvara and Sakti is
KAmesvari. She is Tripure, who is the treasure of Kula and a red
beauty. Tripure = three cities; three Bindus (three circles); three lines;
three angles; three syllables; three lines of Bhupura of Sri Yantra;
creator of three Devis (Vama, Jyestha, Raudri) and three Devatas
(Brahma, Vishnu and Rudra); Iccha, Jnana and Kriya; three Kutas; three
Bindus as the face and two breasts; Rajas, Sattva, and Tamas. Traipura
Trikona (Triangle)in Muladhara is the Sthula aspect of the Suksma
Sakti in Sahsrara
She is Cit-KalA (Consciousness Manifestation).
Another source tells that Parasakti is Bindu whose components are
Bindu, Nada and Bija; Sun, Moon and Fire; Nada and Bindu form the
Anandamaya Kosa, the sheath of Consciousness and Bliss associated
with Sadasiva Tattva.
Above the Visuddha Chakra and below the Ajna Chakra is LalanA
Lotus Chakra located at the palate and also in the Manas Chakra and
Soma Chakra above the Ajna Chakra. The Vrttis (Moral Qualities) of
LalanA Chakra are mostly good; those of the Svadhistana and
Manipura Chakras are all bad; those of the AnAhata lotus Chakra are
mixed; those of Soma Chakra are good. As you may notice the moral
qualities rise as one goes up the Chakras and as one adopts higher
principles. In the 12-petalled Adya Sakti Chakra in the Pericarp of
Sahasrara Chakra, Sakti also known as KAmakalA abides. Causal Body
of the embodied soul ( Karana Sarira of Jiva) resides between the Ajna
Chakra and the Sahasrara Chakra. That space is the abode of Viloma
Saktis descending from Unmani to Bindu. See the diagram belowViloma-Anuloma. Viloma Saktis from 12 to 6 are the seven creative
ones. These Saktis correspond to Suddha Tattvas. TATTVAS-36.
Bindu6 is in Isvara Tattva; Bodini7, Nada8, Nadanta9 are in
Sadakhya or Sadasiva Tattva; Vyapika10 and Samani11 are in Sakti
Tattva and the latter contains seven KalAs; Unmani12 is in Siva
Tattva. These Tattvas are two-way street. When Unmani12 is in a
creative mood, there is evolution and thus a cascade downstream from
Unmani12 to Muladhara1 takes place; the result is creation of the
universe and beings. The Creative Aspect of Sakti comes to rest in
Muladhara Chakra as Kundali. When retrograde involution takes place
either on an individual basis or on a massive cosmic scale, Kundali
absorbs all the material elements of the lower Chakras and the soul in
its pristine state wants to go to its source Unmani. The Isvara Tattva
(Bindu6 ) is the distal point at which the impulse to create becomes a
certainty and compulsion on its evolutionary downstream; that is taking
birth as an embodied being in this world. Sadasiva Tattva (Bodini7,
Nada8, Nadanta9 ) is the liberating Sakti and the gathering point at
which the returning soul has committed to go back to Unmani on its
upstream move; that is liberation. The downstream is evolution and path
of Pravrrti; the upstream return journey is Nivrrti or
involution. Samani has seven KalAs, parts or manifestations:
Nivrtti, Pratistha. Vidya, Santi. The names of the other three KalAs are
not available in the literature. Sri Netra Tantra names the seven kalAs
of Samani Sakti: Sarvajna, SarvagA, DurgA, SavarnA, SphanA, Dhrti,
Samana. Sarada says that there are seven saktis: Paramesvara as
Satchidananda1, Siva2, Sakti3, KArana Bindu4, KArya Bindu5, KArya
NAda6, and Bija7. In Kundalini Yoga, there are corresponding seven
Saktis: Unmani1, Samani2, Anji3, Mahanada4, Nada5,
Ardhachandra6, and Bindu7. A combination of all these Saktis with
Om gives a list of 12 Saktis: UnmanA1, SamanA2, VyApika3, Anjani4,
Mahanada5, Nada6, Nirodhini7, Ardhachandra8, Bindu9, Ma-KAra10, UKAra11, A-KAra12. Ardhachandra6 = Ardhadhendu.
Anjani has five parts: 1) Suksma [The most important Central Nadi], 2)
Susuksma, 3) Amrta, 4) Amrta-Sambhava, 5) Vyapini. Nada has four
parts: 1) Indhika [kindling/ kindler, nature of knowledge], 2) Dipika, 3)
Rocika, 4) Mocika. Nirodhini Sakti has five parts or kalAs: 1)
Rundhini [obstructing, Obscurant], 2) Rodhini (Obstructing), 3) Raudri
(Fearsome), 4) Jnanabodha (Consciousness of Wisdom), 5) Tamopaha

(dispeller of darkness). Rodhini and Rundhani are obstructive forces
which prevent lower deities like Brahma from attaining higher state of
Nada. Nada is the Supreme Sakti. These KalAs are SarvadevaNirodhika (the doorkeepers and Bouncers). The spiritually advanced
souls can pass through these gates, while less developed souls cannot go
past the obstructions. All these subdivision you note in the above two
paragraphs are facilitators and obstructors who facilitate spiritual souls
(by preventing any fall from above or allowing them to go past the
obstruction) and obstruct the undeveloped ones from climbing up. SivaSakti will merge only with Pure Souls. The beauty of facilitators is that
they do not allow a Perfected Pure soul to fall down.
Nirodha = holding back. Vyapti = all pervasiveness. Nirodika =
Subtle energy or force in Pranava (Om).
NAda and Bindu emanate from Sakti. Parasiva and ParAsakti,
ontologically superior to Nada and Bindu, are Soundless and motionless
(NiSabda) and NiSpanda). Sabda = sound. Spanda = contraction
and expansion, vibration, motion. Nada transforms into Bindu which is
Isvara Tattva, the origin of the worlds. Bindu's abode is Satyaloka,
which abides in the pericarp of the thousand-petalled Lotus, Sahasrara
Chakra in the highest cerebral Center.
Woodroffe (1865-1936) says, "the universe is withdrawn into the Sakti
which projected it. It collapses, so to speak, into a mathematical point
without any magnitude whatever. That is the Siva-Bindu, which is again
withdrawn into Siva-Sakti-Tattva which produced it. The Serpent
Power page 34-35.
When the universe collapses on itself and compacts, it becomes a
superdense object namely Bindu, which is Sakti and Isvara Tattva,
Later it becomes a mathematical point without magnitude. We think of
ourselves as Aham (subject) and everything else is Idam (object).
Panchadasi defines Idam as follows: All that are perceived by the
sensory organs, motor organs, the mind, Buddhi, and scriptures come
under IDAM (Panchadasi 2.18). Supreme Consciousness in its
descent becomes divided into 'subject and object in time and space.' Woodroffe. Sakti divides again into Bindu, Nada and Bija. When Sakti
creates the objective world from that infinitesimally subtle point, it
starts as a subtle state from Sakti Tattva and NAda. The created world
becomes gross and massive and is the Bindu. Naturally Bindu can go
either way, one to become subtle in its retrograde movement and
another to become the Gross World of Objects in the phenomenal
world. Let me illustrate this point. Let us take the air. The air is
translucent and shows no objects. If you apply condensation, you can
draw water from the air. Water in the air is subtle. Water after
condensation is gross. It can become grosser in the form of ice if you
apply freezing temperature to the water. The same water becomes subtle
again when you boil it , it disappears in the air and becomes subtle
again. Thus Bindu is Void in the state of the Supreme Brahman, until
the latter in the form of Sakti applies its creative energy to make the
Void into objective world. The Void can be compared to Singularity,

the point of condensation with no dimension in the Black Hole.
The point of condensation in a Black Hole is non-rotating uncharged
Singularity with zero length, width and height. This is what Hindus call
Avyakta (Unmanifest)*. The present conjecture is that there is a Worm
Hole connecting the Black Hole and a single (or ramified) White Hole,
which is the origin of the new world of matter and beings. *Woodroffe
(1865-1936) says, "the universe is withdrawn into the Sakti which
projected it. It collapses, so to speak, into a mathematical point without
any magnitude whatever." The Serpent Power page 34-35.
Judaism is also of the belief that the world came into existence out of
nothing (Singularity of science, Avyakta of Hindus).
Bindu as a Point, Light, and object is represented by a solid circle. This
is world of objects, Phonemes, sounds, words, manifestations.... In
retrograde migration of the soul upwards, the objective world looses
part of its objectivity and thus the Sakti looks curved like the crescent
moon; it is not a solid circle anymore. Later with further loss of
objectivity at the level of Nirodhika, it assumes a straight flat line. It is
Nirodhika because it is an obstructor and prevents imperfect Yogis
going into higher state of Nada. It also prevents the Nada Yogis from
falling down to lower states. This is migration from the world of gross
sound to the world of subtle sound, still sound (NAda) and Sakti.
Kashmir Saivism says that Bindu is the undivided Light in the realms of
the Moon, Sun, and Fire. Bindu is Light and Vibration (Prakasa and
Vimarsa). Prakasa-Bindu is the undifferentiated Light and VimarsaNada is the origin of all languages. The highest manifestation of Bindu
is undifferentiated VAsaka and VAkya (word and object denoted).
Varivasya Rahsya says that circular Bindu shines like a lamp in the
middle of the forehead (Ajna Chakra). The Ardhachandra is seated just
above that. Rodhini above it is triangular in shape and has the
brightness of moonlight. NAda resembling a ruby appears as two circles
with a line between them. NAdAnta resembles a plough with Bindu on
top. Sakti has the appearance of two circles with a line above the left
circle. VyApika is a triangle sitting on top of a Bindu. SamanA
resembles two vertical Bindus. UnmanA is a Bindu with the line on top.
Unmani is formless and is known as Maha-SUnya (Great Void).
Ardhachandra (half-moon) has five kalAs: 1) Jyotsna (moon-light), 2)

JyotsnAvati, 3) KAnti, 4) SuprabhA, 5) VimalA; all are of the nature of
brilliance of moon-light. Ardhachandra resides in Isvara
Tattva4. Ardhachandra is the stage in the yogic spiritual development
experienced in and above Ajna Chakra before ascending to Nada,
Nadanta, and on to Sakti or Anjani4.
In Ajna Chakra Lotus:
Above Bindu, Ardha-Chandra with five KalAs: JyotsnA, JyotsnAvati,

KAnti, SuprabhA, VimalA
Above Archachandra is Nibhodika with 5 KalAs: Bandhati, Bodhini,
BodhA, JnAna-BodhA, and TamopahA
Above Nibhodika is NAda with its 5 KalAs: IndhikA, RecikA,
UrdhvagA, TrAsA, and ParamA.
Above Nibhodika is Isvara with 5 heads, 3 eyes in each head, matted
hair, trident.
He goes up and embraces Urdhva-Gamini.
When Nada morphs itself to manifest sound, it becomes Nirodhini or
Nirodhika. Lower deities like Brahma cannot move above this level
because they are unable to grasp the undifferentiation of Siva or Nada.
NAda is dominant in Action (Kriya). Sakti Tattva presents itself as
NAda (Kriyasaktirupa= Siva-Sakti = Supreme NAda (paranada) and
Para-Vak or Supreme Speech. NAda is Sadasiva Tattva and Sakti
Tattva. Nada is Sound, devoid of particularities such as letters. NAda is
the First product of SIVA-SAKTI Mithuna. Sound is movement.
MahaNada and Nadanta are stages in the movement (Spanda) of Nada.
Sakti fills the whole Universe with NAdAnta, which is the First
beginning movement. Mahabindu or Bindu is the second product which
differentiates as Sabdabrahman, ready to create sound with
meaning. Mahabindu is the precursor to Bindu. Bindu is the Void and
Supreme Brahman with Creative Sakti. Supreme Bindu (Para Bindu)
is Isvara, Mahavishnu of the Vaishnavas, Siva of Saivas, Devi of Saktas
and Brahmapurusa for others. Parabindu is the state before
manifestation and that precursor state is called "Ma.", meaning that
Siva-Sakti is enveloped in MAyA. Para Bindu is also known as Isvara
Tattva. When Ma undergoes differentiation into three Saktis (Bindu,
Nada and Bija), the Universe comes into being. Bindu is One Massive
Consciousness (Cidghana: Cid = Consciousnesses; Ghana = Mass), in
which the universe exists in a massive undifferentiated state. This is
Parama Siva who contains all the Devatas (gods). It is this Bindu that
the gods worship. This Bindu is Chandrabindu (Nada-Bindu) in its
many phases and mantras: Sakti, SAnta and Bija. Bindu's in its cosmic
aspect is in Satyaloka while in its bodily microcosmic aspect is in the
pericarp of the Sahasrara in the highest cerebral center. Bindu is
compared to a seed with two cotyledons (Siva and Sakti) in undivided
union and a sheath, which is MAyA. Bindu in Satyaloka is formless
without any anthropomorphic features like hands and feet, surrounded
by MAyA, which has the power to create. She (Bindu) is Sun, Moon
and Fire. She with intent to create (Unmukhi) becomes two: Siva and
Sakti. She starts indulging in creative ideation (Srstikalpana). Bindu
becomes two, Siva and Sakti in creation and reverts back to unitary
existence in dissolution (Pralaya). Parabindu is the Principal of all
creation, of the Tattvas from Buddhi14, Ahamkara15, Manas16, hearing17
tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23,
ambulation24, evacuation25, procreation26, sound27, palpation28, form29,
taste30, odor31, ether32, air33, fire34, water35 Earth36.TATTVAS-36, and
their Lords ( Tattvesa), of the Sound creation, and other

transformational (VikAra or ParnAma Sristi) creations. Consciousness
has dichotomised into subject and object. Sakti2 Tattva takes on the
roles of Bindu, Nada and Bija. Bindu or Sabdabrahman is the
immediate source of Sabda and Artha (sound and meaning). The third
product is Tribindu: Bindu, NAda and Bija (KAmakalA). The fourth
product is Sabda, just sounds of future Varnas (letters) and later,
development of Sthulasabda (gross sound = letters) takes
place Nirodhini is the completed movement of the Original NAda.
After completion of last movement it becomes Bindu in its second
movement. All Bija Mantras have Nada and Bindu (Chandrabindu-Moon-dot).
Nirodhini Sakti stays between Sadasiva Tattva (Will or Iccha Sakti) and
Isvara Tattva. One has to be a Pure Soul to go to and past Sadasiva
Tattva. When the Yogi is qualified to rise, Nirodhini Sakti does not
offer any obstruction and lets him obtain Grace in Sadasiva Tattva.
Iccha Sakti is a facilitator in the rise of the deserving Yogi. Nirodhini
Sakti obstructs undeserving Yogi from entering into Nada. The Yogi on
the ascent goes past Nadanta (end of Nada) and arrives at the stage of
Vyapini, wherein a sensation of pervasive spiritual bliss far beyond the
physical body into the expansive sky takes place. At this stage of
development, all positive and negative existential elements cease,
only Manana (the faculty of mentation) remains and the stage Samana
(Samani2) is reached. The uppermost stage is Unmana (Unmani1)
when all mentation ceases to exist and the Yogi becomes one with Siva
Consciousness; Here is Niskala Siva and Parama Siva. (In Kundalini
Yoga, there are corresponding seven Saktis: Unmani1, Samani2, Anji3,
Mahanada4, Nada5, Ardhachandra6, and Bindu7 - Here the depiction
is descent & development of Tattvas (Tattva-Srsti); Yogi on his
ascent goes from AUM to Bindu, Ardhachandra, Nada, Mahanada,
Anji, Samani and Unmani.)
Unmani is NirAkAra and NiruccAra - formless, without utterance,
undefined by any adjective. She is beyond mind, speech and
Universe. Each Goddess or entity has UccAranakAla ( "the
Utterance Time") which you can safely assume is not
practicable. You may or may not utter it in mental time. Sakti
Unmani is uttered in 1/256 of a mAtra. 1 Matra is equal to 2/5ths of
a second, the time it takes to wink or say Om. This minute time is
an indication of Yogi transcending the empirical limitations of
Time, Form, Sound or Word. What is not utterable in 0.00156 sec
(1/256 Matra) is a challenge and amounts to limitation of Man as
compared to Goddess Unmani. It is like the Mental Time it takes
for you to travel from Tokyo to Timbuktu in 1 Matra ( 0.4 second)
or from here to the moon and back.
Kashmiri Trika system and Saiva Siddhanta recognize five forms of
consciousness. They are 1) Siva of Highest Consciousness, 2)
Mantramahesvaras who can rise to Sadasiva level, 3) Mantresvaras who
can rise to Isvara Tattva level, 4) Vijnanakalas who are above the lower
kalAs, and 5) Pralayakalas, who have survived dissolution and are

subject to rebirth on account of unresolved and residual Karma.
Sakalars who are subject to all three Malas (Anava, Maya and Karma
Malas or impurities) have human consciousness. Theses states from
below develop higher consciousness as they rise. The soul according to
Saiva Siddhanta.
kundal56.jpg
You may notice here that the Tattvas, Saktis and KalAs are one and the same
depending on their hierarchical position. It is like the Company CEO holding many
positions and portfolios at the same time. His designations, job descriptions and
powers are many and different according to the hierarchical position of the individual
entity. Sakti is a Jill of All Trades. There are also many confusing overlaps in the
hierarchy because there is semantic confusion which is not intentional but is based on
the Yogi's experience. This semantic confusion is very common in the medical field
among researchers and clinicians. What one calls as B, is P to another one. When they
come together in the International convention to sort out the semantics and find out B
and P are the same, they by agreement keep one name and drop the other name. Or
they may give it a new name. The Yogis have not come together to sort out the
semantics.
Siva Tattva
= Sunyatisunya (The Great Void) = Unmani with No KalAs

(parts). = NishkalA Nirguna Brahman. = Siva Sakti, Parabindu, the abode of
Siva. Kundali, Siva and Jiva merger takes place here in Sahasrara. = Parabindu, the
supreme Nirvana sakti, Nirvanana KalA, AmA KalA and the Fire of
Nibodhika. = Nirguna Siva. Isvara of Sahasrara is not the creative aspect. Supreme
Bindu is in Maha Vayu and Chandra Mandala. Bindu is void and Supreme Light,
formless and decayless. Supreme Guru is Siva residing in Sahasrara = Sivasthana.
SarvAtma Siva. = Nirvana Sakti, the Sakti of Parabindu. = The Mother of all three
worlds. The knower of Sahasrara attains Jivan Mukti. Sri Chakra in SahasrAra in the
form of ParA sakti is in the middle of the Chakra, Baindava. She rests united with
SadAsiva. She radiates myriad rays, 360 of which illumine the world in the form of
Fire, Sun and Moon. Rays: Agni = 118; Sun = 106; Moon = 136. They light up
the macro- and microcosm. 360 rays make a year and KAla (Time). Siva is partless;
He has no KalAs. AmA KalA is the receptacle of nectar which flows from the union
of Siva and Sakti.
Visvanatha says, Nirvana Sakti is Samani2. One sources tells, it has two KalAs or
Inner Force: NirvAna KalA and AmA KalA, the 17th and 16th KalAs respectively.
KAlicarana says Nirvana Sakti is Unmani1. Samani2 is none other than Unmani1 in
its 2nd position.
KAlicarana says that Nirvana Sakti is 17th KalA, CinmAtrA and Nirvana KalA.
Visvanatha says Nirvana KalA is VyApini3 Tattva which is SaktisvaRupa, ParAtparA
and above 16th KalA (AmA KalA). VyApini3 is the third hierarchical position of
Unmani1, Samani2 being the second.
Sakti Tattva = Samani, Vyapini, and Anjani Shaktis. Saguna Brahman. KalAs
appear. The sakti consists of 16 parts (KalAs) of power. The deity with full power (all
16 parts in one; it is like a 16-cylinder engine!) is PUrna KalAmUrti. 1-part deity is
KalAmUrti. A deity with a fraction of one part is Amsa MUrti. A deity with a fraction
of the latter is AmsAamsa MUrti. Siva is partless and Sakti has 16 parts. These 16
parts are latent and exist in a potential state in Sakti. They become manifest when
Maya Prakrti, the material cause of the universe, becomes functional and manifest.
MAya is compared to the skin covering the seed; this sheath is inside the other five
Kancukas or sheaths, enveloping Saktis (Kancuka = sheath). MAya of Saiva
Siddhanta is unlike MAya of VedAnta. MAya sheath covering the Real Siva has at
least two qualities: ignorance and transformation. Its ignorance has the ability to
transform the infinite limitless Self of Sakti into something or someone with
limitations. During that process, the limited Jiva or the individual soul becomes tainted
with Maya Mala and Karma Mala. Just think of Kancukas as straight jacket which
limits a person. They curtail the natural perfections as they exist in the Supreme Self
and thus constitute the evolved Self or Purusa - Woodroffe. Human being is an
infinitely dumb-down version of the Supreme Self or God. Sakti has four parts: Nivrrti,
Pratistha, Vidya, and SAnti. Divine Sakti as a KalA (Inner Force) is negation
(Sunyatisunya), an empty space-giving or vacuity-producing power (AvakAsadA)
which is the negative pole of the conjoint Siva-Sakti Tattvas. --Woodroffe Garland of
Letters page 210.
MAyA is taken as the first innermost envelope or sheath of the Self though it is called
the "sixth" Kancuka or jacket or sheath. Directly or indirectly the MAyA is the
progenitor of other five sheaths.
Here is a description of Saktis and their KalAs (Inner Force). Unmani is the First Sakti
of Siva; it is Pure Consciousness, the one with gazillion Wattage and gazillion
Voltage... Pure Consciousness like gazillion suns is dazzling and so through a series of
step-down transformers, the voltage is reduced to light a one-watt human being and
one-watt human consciousness. This step-down process is effected by transformation
of Unmani1 to Samani2, Vyapini, to Anji3, Mahanada4, Nada5, Ardhachandra6 and
Bindu7 and so on and so forth. Human beings of low voltage circuit cannot handle
Siva's High Voltage Pure Consciousness. Diagram: Nirvana Ama kala
(TATTVA11.gif)
Nirvana Sakti (Unmani, 17th KalA, CinmAtrA) is the AntargatA of

NirvAna KalA which is the AntargatA of AmA KalA. AntargatA = Indweller.
Kalicharana's view: NirvAna KalA = 17th KalA (17th digit of the
moon).
Visvanatha's view Vyapini Tattva = Sakti Svarupa = VyApini Tattva. It
is the Supreme aspect of VyApini Tattva as Vyapika. It is more
excellent
than Ama KalA. It is the CinmAtra SvabhAvA or Pure Consciousness
aspect of AmA KalA. AmartAkArarUpini.
Kalicarana: NirvAna Sakti = Samanapada = SAmana = Sarvesam
Yonirupini = Unmani. It is Sakti Tattva.
AmA KalA = 16th KalA (16th digit of the moon) = Vyapika Sakti =
Paratpara = Receptacle of the Nectar that flows from the union of Siva
and Sakti.
(Bindurupa Siva) and ParA (Sakti). It is the Creative aspect (Anjani) of
Vyapini Tattva. AmA is both Srstyunmukhi
(looking towards creation and Urddhva-Saktirupa (looking upwards or
towards liberation). Srstyunmukhi is Adhomukhi
meaning downwrd-turned-mouth (petals). Petals turned down before
Kundali ascends
Here is another example of Semantic confusion. What was 16th
Kala (AmA KalA) of earlier Yogis has become the 17th KalA in
Kashmir Saivism.
In Kashmir Saivism Sakti is called 17th KalA or AmA KalA when
Sakti is CinmAtrasvabhAvA. Sakti is called Amrta KalA when Purusa
is with the 16 KalAs, which are the 5 Janendriyas, 5 Karmendriyas, 5
Tanmatras, and Manas (total 16). (5 Motor organs, 5 sensory organs, 5
Tanmatras and the mind)
kundal20.gif modified to a new image file: kundal73.jpg
Sakti 2 modes: Supreme Mode (Nirvana or AmrtAkArA) and Creative

Mode (AmA or Amrta KalA. The 16th is the creative Sakti; The 17th is
KalA of the nature of ever-existing changeless Cit
(CinmAtrasvabhAvA).
Paramasiva = Sunyatisunya = Parasamvit = Siva1Tatva = SantAtita;
No objectivity. Sakti unveils the universe for the consciousness of Siva
(Prakasa or illuminating Consciousness, subjective aspect.
(Spheroid of Sakti --Saktyanda (Egg of Sakti or Spheroid of Sakti)
Sakti Tattva produces SAnta KalA which includes Tattvas
Sakti2, Sadasiva3, Isvara4, Sadvidya5, with Her Saktis, Samini,
Vyapini, Anjani and their KalAs (inner Forces). The Saktis of Nada and
Bindu come with their KalAs.
The Beings in this Egg-- Saktyanda-- are 1) Mantra Mahesvara, 2)
Mantresvara, 3) Mantra, 4) Vidyesvara.
The Bindu unfolds with emanations of other Spheroids.
Below this is the Vijnana KalAs or Purusa KalAs (Suddha-Asuddha
Tattvas) Below this are the MAYA KalAs or Asuddha Tattvas
This spheroid is MAyAnda, the field of operation of Vidya KalA..
This is Sakti producing limited dual consciousness of all experiencers (
men: Pralayakalars and Sakalars ) below Sad-Vidya Tattva and in or
below mAyA Tattva.
Spheroid of Prakrti (Prkrtyanda) and Brahma provide vehicles of
Tattvas for Sakalar class experiences (phenomenal world). Brahma,
Vishnu and Rudra are the Lords of spheres from MyA6 to Prithvi
(Earth36). Sakalars are all from Brahma down.
For explanations of Sakalars, Pralayakalars go to Primer in Saiva
Siddhanta
The importance of Five
The pentagram is used as a Christian symbol for the five senses,
and if the letters S, A, L, V, and S are inscribed in the points, it can
be
taken as a symbol of health (from Latin salus).
Medieval Christians believed it to symbolize the five wounds of
Christ. The pentagram was believed to protect against witches and
demons.
There are five fingers or toes in each limb.
There are five elements: Ether, Air, Fire, Water, and Earth.
There are five Lower Chakras: Muladhara, Svadhisthana,

Manipura, Anahata and Visuddha Chakras.
There are five Highest Tattvas: Siva, Sakti, Sadasiva, Isvara and
Vidya Tattvas that control our lives.
There are five forms of matter: Solid, Liquid, Gas, Plasma, and
Bose-Einstein Concentrates.
There are five Sivas: Sadasiva, Isvara, Ardhanarisvara, Sambhu,
and Rudra.
There are five (Janendriyas) senses: Sound, Touch, Smell, Taste,
and Sight and five organs of perception.
There are five Karmendriyas (motor organs): Mouth, Hands, Feet,
Genitals, and Anus.
There are five airs (Prana): Prana, Samana, Apana, Udana and
Vyana.
There are five important Nadis: Vajra, Chitra, Brahma (Susumna),
Ida and Pingala Nadis.
In the following diagrams, you see 5 corners, five triangles and a
Pentagon enclosed within the star-polygon and others like the 5point star.. The man has five points in his body, 5 fingers in each
limb, 5 motor and 5 sensory organs. In nature a cluster of five is
very common. see the horizontal core of the apple, the 5 petals of
the flowers. There are scores of examples of pentads in nature.
Look at the recurring cluster of pentads in the diamond pentagram
any way you look at it.

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Kundalini Power

The Most Visited Articles in the Month of

BG01 BG02 BG03 BG04 BG05 BG06

Purnananda-Svami (1526 CE). This PDF contains:

Other enunciation is Lam (Bija letter) --Vam

for Muladhara Chakra as the letters look.

Fall into the Gap (Feb 4, 2009)

Sabdabrahman is Karana Bindu (Causal Bindu) which remains motionless

In Tibetan Buddhism, Dalai Lama is one of the incarnations of Avalokitesvara,

For the Hindus who believe in the following prayers

Breath control and meditation according to Bhagavan Krishna in The Uddhava

Here is what Sri Swami Sivananda says about Susumna Nadi.

July 21, 2008:

So you want to meditate. Here is the physiology behind

Go to TANTRA for more preliminary information on perception, inference,

Chitta = = Determinative Faculty

Indeterminate knowledgeDeterminate KnowledgeExperiential Knowledge.

Mind = = Manas. Mind is also called Lower mind. Mind is made of

Contemplative faculty, Inner man, Repository of Experiences, Storehouse of

faculties: Vishnu-Achuta over Chitta; Brahman over Buddhi; Siva over

December 17, 2012.

Ekagra Chitta: This is a one-pointed and trainable mind,

Soul which occupies the center of a human being (and the

Kunda-lin means coil or snake. Kunda means Coil or a

Kanda, urogenital triangle in man between the anus and the

Mualdhara Svadhisthana Manipura Anahata Visuddha Ajna Sahasrara

72,000 Nadis or channels (distributaries) spring from Kanda,

Yoshasvani. The most important of these are the Yogic Nadis:

Nada is flow and Nadi is channel. Energy (Prana) flows in

Randhra, the anterior Fontanel area. Remember that Susumna

half times like a serpent at the base of the vertebral column,

There is one simple test whether the Shakti is actually

but when she leaves a particular centre the part so left

( The following is my understanding and interpretation of

Starting at the base has its disadvantages, when the Sadhaka is

Susumna = Su + Sumna = Excellent + musical hymn,

Woodroffe states, It is not to be supposed that simply

chakra-nadi.gif ------> kundal1.gif kundal65.jpg

existence. Don't expect a scientist to prove or disprove such a

union of Siva and Sakti. Some testicular Gurus recommend prolonging

from the prurient world to a world of Pure transcendental

Chinnamasta: sanguine interpretation and parallels in the Bible. Decapitation

Chinnamasta is associated with Kundalini Chakras; there is

53 Then Jesus said unto them, Verily, verily, I

The New Oxford Annotated Bible offers the following

Chinnamasta is Cut Head. Chinna + Masta = Cut + Head. She is Tantric

in war is a hero with discipline and self-control; he is the battle-ready

The trodden lovers living in Muladhara and Svadhisthana planes can

John He who eats my flesh, and drinks my

Sakti, compassion for the companions, nourishing of the fellow human

Siva induces in the Yogi the feeling of Prakasa and Ananda by

Note: M1 = Muladhara, S2 = Svadisthana and so on.

The Kundalini Chakras from Sahasrara to Muladhara centers are the

pomegranate (Random House dictionary description.)

Man is a microcosm (Kshudra Brahmanda) of macrocosm of the

Ramakrishna Paramahamsa describes Samadhi (Ascent to

907. Referring to a man who used to have a kind of emotional

Perception of Divine Forms and Sounds

908. The realisation of God is of two kinds-one consists in the