LOCATION OF
KUNDALINI
Every one has many
bodies, but I will deal with only two at this time, the Sthula (gross body) and
the Sukshma (the subtle body). These two bodies can be easily understood by
every one. The gross body can be felt but the subtle body can reason, as every
one has experienced in the dreaming state. What keeps these two bodies
together? There are ten pranas; five are subtle and five are gross. The gross
pranas are in the gross body and move thru the gross Nadis or nervous system.
The subtle pranas are in the subtle body and move thru the subtle Nadis. These
two pranas are connected about the heart which is the organ of sensation. When
the poets and others felt that sensation, they called it Atma or God in the
heart. The other connection of the pranas is between the heart and the navel,
that is the mind. The subtle body has as many nerves as the gross body. The
three main ones are the Ida, Pingala and Sushumana. The Ida Nerve is on the
left side, the Pingala is on the right and between the two is Sushumana. The
mouth of the Sushumana is closed by the Goddess Kundalini as she is sleeping at
the door of the Sushumana. The Kundalini is in the subtle body and remains
there always, but part of her divine energy is in the gross body and manifested
as Prana, Apana, Vyana, Samana and Udana. The Kundalini is the creator and the
sustainer of the universe. She is the All in All.
The best authority
on the Kundalini is the Hatha Yoga Pradipika. It says: "The Kundalini is
sleeping, closing the door of the Sushumana. She sleeps above the Kanda or where
the Nadis unite. She gives liberation to the Yogi and bondage to fools. He who
knows her knows Yoga."
The location of the
Kanda is 12 angulis (or about 9 inches) above the anus and 3 inches long and 3
inches in breadth. It is the shape of a bird's egg and covered with a soft
white piece of "cloth."
Great Rishi
Yajnavalkya says the Kanda is about the same location. All authorities on Yoga
give the location of the Kanda in the lower part of the body above the anus;
and there is sleeping the Kundalini.
The Hatha Yoga
Pradipika says further about the Kanda and Kundalini: "Yogins awake the
Kundalini that is sleeping at the door of the Sushumana. Seated on the Vajrasan
and taking hold of the ankles, Yogi should slowly beat the Kanda."
We read in the
Sharada Tilaka about Kundalini: "We pray to the Paradevata united with
Shiva, whose substance is the pure nectar or bliss, red like unto vermillion,
the young flower of the hibiscus, the sunset sky, who having crept her way thru
the mass of sound issuing from the clashing and dashing of the two winds in the
midst of the Sushumana, rises to the brilliant energy which glitters with the
lustre of ten million lightnings. May she the Kundalini, who quickly goes to
and returns from Shiva, grant us the fruit of Yoga! She being awakened is the
cow of plenty to Kaulas, and the Kalpa Creeper of all things desired for those
who worship her."
The Kundalini is the
support of all, the Yoga is the means to reach her.
WHAT IS THE
KUNDALINI
WHEN AWAKENED—WHAT
THEN?
The Kundalini, when
awakened, is the giver of all power, health, wealth and success. The Kundalini
feeds the baby in the mother's womb. She fulfills our every desire. She is the
All in All.
"I praise
Tripura which is the treasure house of the race.
"The Kundalini,
has three angles as well as three circles, and her Bhupura is three-lined. Her
Mantra is three syllables, and she has three aspects. The Kundalini energy is
also threefold in order that she may create the three Gods (Brahma, the
Creator, or air; Vishnu, the Preserver, or water: Rudra, the Destroyer, or
fire). Since she is triple everywhere, she is Tripura."
"O Mother of
the Universe, those who praise you by the words, Mother, All in All, and Maya,
will obtain all.
"There is
nothing which can not be obtained on earth or in the Heavens, by Thy
Grace."
This is as it should
be, as the Kundalini is Power of Powers, Light of Lights, and All in All.
The Kundalini is
Divine static and dynamic energy. The static energy (Kundalini), is sleeping at
the Muladhara (Root Chakra); the dynamic energy of the Kundalini is all over
the body as Prana, Apana, Samana, Vyana, and Udana. These five Vital breaths,
or life forces, keep the body together. The duties of the five Pranas are as
follows: Prana remains in the upper part of the body, and always moves upward;
the Apana resides in the lower part of the body, or abdomen, and always flows
downward; the Samana stays in the first section of the torso, digesting and
distributing the food substances; the Vyana resides in the heart, and from
there moves all over the body, its duty being the circulation of the blood; the
Udana carries the Soul upward when the body dies.
These five Pranas
stay in the grosser body. They are also in the finer or subtle body—the five
finer breaths corresponding to the five grosser Pranas above described.
The Pranayama Yoga,
the Mudra Yoga, and Dharana Yoga, are all for the control of the five Pranas
and mind. Mind without Prana is like a bird without wings. The practice of the
Mudras is to control the dynamic energy of the Kundalini, namely, Prana, Apana,
etc. The practice of Pranayama is also to control the Prana, Apana, etc.—the
dynamic energy of the Kundalini, and with it awaken the static energy of the
Kundalini, which is sleeping at the Muladhara, or
root Chakra. When
the five Pranas are controlled or made to stop at the desired place, the
Muladhara Chakra, or at the door of the Sushumana, it will work like a spark to
the static energy of the Kundalini.
"When Prana and
Apana are mixed, it will naturally cause heat in the body; then the body
becomes light and powerful. This extreme heat when felt by the Kundalini,
causes her to awaken from sleep. Then she goes into the Sushumana." (From
H. Y. P.)
The duty of the
Yogin is to gather together or control the five Pranas—the life force of the
Kundalini—that the dynamic energy of the Kundalini may be used to awaken the
static energy of it, as one Kundalini energy will move the other energy.
When the Kundalini
awakens or moves, what then remains? What will become of the Kundalini? She
will go to the Six Chakras and also remain at her place. As steam is converted
from water by heat and again returns to it, so rises the dynamic energy of the
Kundalini, which goes up to the different Chakras and returns again and again..
While she will reach to the Sahasrara, still she will be at her home at the
Muladhara Chakra.
The Kundalini power
can only be known by Master Yogins, but some times even ordinary Yogins can see
it, however not as clearly, as long as the inner eye is not open. When the
Yogin has opened the inner eye, then he sees the different Chakras and the
energy of the Kundalini, which is Life of Life, and Light of Lights.
The following
Masterly and Scientific explanation of the Kundalini is by Prof. P.
Mukhyopadhyaya, and was written for Arthur Avalon and brought out in his book.
I here acknowledge
my thanks for the use of this explanation, and I wish that every student of
Yoga would read "The Serpent Power." R. S. Gherwal.
"When you say
that Kundali Shakti is the primordial Shakti at rest, I am led to think of an
analogy (and it may be more than an analogy) in modern science. Cosmic energy
in its physical aspect may be considered either as static or as dynamic, the
former being a condition of equilibrium, the latter a condition of motion or
change of relative position. Thus a material thing apparently at rest (there
being no absolute rest except in pure Consciousness or Chit) should be regarded
as energy or Shakti equilibrated, the. various elements of it holding one
another in check (or, as the mathematicians will say, the algebraic sum of the
forces being zero). Of course, in any given case the equilibrium is relative
rather than absolute. The important thing to note is this polarisation of
Shakti into two forms—static and dynamic.
"In the tissues
of a living body, again, the operative energy (whatever the nature of that may
be, whether we believe in a special 'vital force' or not) polarises itself into
two similar forms—anabolic and katabolic—one tending to change and the other to
conserve the tissues, the actual condition of the tissues being simply the
resultant of these two coexistent or concurrent activities.
"In the mind or
experience also this polarisation or polarity is patent to reflection. In my
own writings * I have constantly urged: this polarity between pure Chit and the
stress which is involved in it: there is a stress or Shakti developing the mind
through an infinity of forms and changes; but all these forms and changes are
known as involved in the pure and unbounded ether of awareness (Chidakasha).
This analysis therefore exhibits the primordial Shakti in the same two polar
forms as before—static and dynamic—and here the polarity is most fundamental
and approaches absoluteness.
"Lastly, let us
consider for one moment the atom of modern science. The chemical atom has
ceased to be an atom (indivisible unit of matter). We have instead the electron
theory. According to this, the so-called atom is a miniature universe very much
like our own solar system. At the centre of this atomic system we have a charge
of positive electricity round which a cloud of negative .charges (called
electrons) is supposed to revolve, just as myriads of planets and smaller
bodies revolve round the sun. The positive and the negative charges hold each
other in check, so that the atom is a condition of equilibrated energy, and
does not therefore ordinarily break up, though it may possibly break up and set
free its equilibrated store of energy, as probably it does in the emanations of
the radium. What do we notice here? The same polarity of Shakti into a static
and a dynamic partner—viz., the positive charge at rest at the centre, and the
negative charges in motion round about the centre; a. most suggestive analogy
or illustration, perhaps, of the cosmic fact. The illustration may be carried
into other domains of science. and philosophy, but I may as well forbear going
into details. For the present we may,. I think, draw this important conclusion:
"Shakti, as
manifesting itself in the universe, divides itself into two polar
aspects—static and dynamic—which implies that you cannot have it in a dynamic
form without at the same time having it in a corresponding static form, much
like the poles of a magnet. In any given sphere of activity of force we must
have, according to this cosmic principle, a static background—Shakti at rest or
'coiled', as the Tantras say.
"Before I
proceed, let me point out what I conceive to be the fundamental significance of
our Tantric and Pauranic Kali. This. figure or Murti is both real and symbolic,
as indeed every Murti in the so-called Hindu mythology is. Now, the Divine
Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose
breast She dances, nude and dark, is the static background of pure Chit, white
and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self
manifest) and Nishkriya (actionless). At the same time, apart from and beyond
Consciousness there can be nothing—no power or Shakti—hence the Divine Mother
stands on the bosom of the Divine Father. The Mother Herself is all activity
and Gunamayi (in Her aspect as Prakriti composed of the Gunas). Her nakedness
means that, though She encompasses all, there is nothing to encompass Herself;
her darkness means that She is inscrutable, Avang-manasagochara (beyond the
reach of thought and speech). Of course, this is no partition of reality into
two (there lies the imperfection of the Sangkhya doctrine of Purusha and
Prakriti, which is otherwise right), but merely polarisation in our experience
of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit
is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is
Gunashraya (support of Gunas) as well as Gunamaya (whose substance is Gunas);
Nirguna (attributeless) as well as Saguna (with attribute), as said in a
well-known passage of the Chandi.
"Your
suggestive hint 2 makes the nature of the Kundali Shakti rather clear to me.
You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti
(collectivity) in relation to which the Kundali in the bodies is only the
Vyashti (individual): it is an illustration, a reproduction on a miniature
scale, a microcosmic plan, of the whole. The law or principle of the whole—that
of macrocosmic Shakti—should therefore be found in the Kundali. That law we
have seen to be the law of polarisation into static-dynamic or
potential-kinetic aspects. In the living body, therefore, there must be such
polarisation. Now, the Kundali coiled three times and a half at the Muladhara
is the indispensable and unfailing static background of the dynamic Shakti
operative in the whole body, carrying on processes and working out changes. The
body, therefore, may be compared to a magnet with two poles. The Muladhara is
the static pole in relation to the rest of the body, which is dynamic; the
working the body necessarily presupposes and finds such a static support, hence
perhaps 3 the name Muladhara, the fundamental support. In one sense, the static
Shakti at the Muladhara is necessarily coexistent with the creating and
evolving Shakti of the body, because the dynamic aspect or pole can never be
without its static counterpart. In another sense, it is the Shakti left over
(you have yourself pointed this out, and the italics are yours), after the
Prithivi—the last of the Bhutas—has been created, a magazine of power to be
drawn upon and utilized for further activity, if there should arise any need
for such. Taking the two senses together (yours as well as mine), Shakti at the
Muladhara is both coexistent with every act of creation or manifestation and is
the residual effect of such act—both cause and effect, in fact—an idea which,
deeply looked into, shows no real contradiction. There is, in fact, what the
physicist will describe as a cycle or circuit in action. Let us take the
impregnated ovum—the earliest embryological stage of the living body. In it the
Kundali
Shakti is already
presented in its two polar aspects: the ovum, which the mother-element
represents, one pole (possibly the static), and the spermatozoon, which is the
father-element, represents the other (possibly the dynamic). 4 From their
fusion proceed those processes which the biologist calls differentiation and
integration; but in all this process of creation the cycle can be fairly easily
traced. Shakti flows out of the germinal cell (fertilised ovum), seizes upon
foreign matter, and assimilates it and thereby grows in bulk; divides and
subdivides itself, and then again co-ordinates all its divided parts into one
organic whole. Now in all this we have the cycle. Seizing upon foreign matter
is an outwardly directed activity, assimilation is an inwardly directed
activity or return current; cell division and multiplication is an outwardly
directed operation, co-ordination is inwardly directed; 5 and so on. The force
in the germ-cell is overflowing, but also continuously it is flowing back into
itself, the two operations presupposing and sustaining each other, as in every
circuit.
The given stock of
force in the germ-cell, which is static so long as the fusion of the male and
female elements does not take place in the womb, is the necessary
starting-point of all creative activity; it is the primordial cause, therefore,
in relation to the body—primordial as well as constantly given, unceasing. On
the other hand, the reaction of every creative action, the return current or
flowing back of every unfolding over flow, constantly renews this starting
force, changes it without changing its general condition of relative
equilibrium (and this is quite possible, as in the case of any material
system); the force in the germ-cell may therefore be also regarded as a
perpetual effect, something left over and set against the working forces of the
body. Many apparently inconsistent ideas enter into this conception, and they
have to be reconciled.
"1. We start
with a force in the germ-cell which is statical at first (though, like a
dicotyledon seed, or even a modern atom, it involves within itself both a
statical and a dynamical pole; otherwise, from pure rest, involving no
possibility of motion, no motion could ever arise). Let this be the Kundali
coiled.
"2. Then there
is creative impulse arising out of it; this is motion out of rest. By this, the
Kundali becomes partly static and partly dynamic, or ejects, so to say, a
dynamic pole out of it in order to evolve the body, but remaining a static pole
or background itself all along. In no part of the process has the Kundali really
uncoiled itself altogether, or even curtailed its three coils and a half.
Without this Muladhara Shakti remaining intact no evolution could be possible
at all. It is the hinge upon which everything else turns.
"3. Each
creative act again reacts on the Muladhara Shakti, so that such reaction,
without disturbing the relative rest of the coiled Shakti, changes its volume
or intensity, but does not curtail or add to the number of coils. For instance,
every natural act of respiration reacts on the coiled Shakti at the Muladhara,
but it does not commonly make much difference. But Pranayama powerfully reacts
on it, so much so that it awakes the dormant power and sends it piercing
through the centres. Now, the common description that the Kundali uncoils Herself
then and goes up the Sushumna, leaving the Muladhara, should, I think, be
admitted with caution. That static background can never be absolutely dispensed
with. As you have yourself rightly observed, 'Shakti can never be depleted, but
this is how to look at it'. Precisely; the Kundali, when powerfully worked upon
by Yoga, sends forth an emanation or ejection in the likeness of Her own self
(like the 'ethereal double' of the Theosophists and Spiritualists) which
pierces through the various centres until it becomes blended, as you point out,
with the Mahakundali of Shiva at the highest or seventh centre. Thus, while
this 'ethereal double' or, self-ejection of the coiled power at the Muladhara
ascends the Sushumna, the coiled power itself does not and need not stir from
its place. It is like a spark given from an over saturated 6 electro-magnetic
machine; or, rather, it is like the emanations of radium which do not sensibly
detract from the energy contained in it. This last, perhaps, is the closest physical
parallel of the case that we are trying to understand. As a well-known passage
in the Upanishad has it, 'The whole (Purna) is subtracted from the whole, and
yet the whole remains.' I think our present case comes very near to this. The
Kundali at the Muladhara is the whole primordial Shakti in monad or germ or
latency: that is why it is coiled. The Kundali that mounts up the Nadi is also
the whole Shakti in a specially dynamic form—an eject likeness of the Eternal
Serpent. The result of the last fusion (there are successive fusions in the
various centres also) in the Sahasrara is also the whole, or Purna. This is how
I look at it. In this conception the permanent static background is not really
depleted, much less is it dispensed with.
"4. When again
I say that the volume or intensity of the coiled power can be affected (though
not its configuration and relative equilibrium), I do not mean to throw up the
principle of conservation of energy in relation to the Kundali, which is the
embodiment of all energy. It is merely the conversion of static (potential)
energy into dynamic (kinetic) energy in part, the sum remaining constant. As we
have to deal with infinities here, an exact physical rendering of this
principle is not to be expected. The Yogi therefore simply 'awakens', and never
creates Shakti. By the way, the germ-cell which evolves the body does not,
according to modern biology, cease to be a germ-cell in any stage of the
complicated process. The original germ-cell splits up into two: one half
gradually develops itself into the body of a plant or animal—this is the
somatic cell; the other half remains encased within the body practically
unchanged, and is transmitted in the process of reproduction to the
offspring—that is, the germ-plasm. Now, this germ-plasm is unbroken through the
whole line of propagation. This is Weismann's doctrine of 'continuity of the
germ-plasm,' which has been widely accepted, though it is but an
hypothesis."
In a subsequent
postscript the Professor wrote:
"1. Shakti
being either static or dynamic, every dynamic form necessarily presupposes a
static background. A purely dynamic activity (which is motion in its physical
aspect) is impossible without a static support or ground (Adhara). Hence the
philosophical doctrine of absolute motion or change, as taught by old
Heraclitus and the Buddhists and by modern Bergson, is wrong; it is based
neither upon correct logic nor upon clear intuition. The constitution of an
atom reveals the static-dynamic polarisation of Shakti; other and more complex
forms of existence also do the same. In the living body this necessary static
background is Muladhara, where Shakti is Kundali coiled. All the functional
activity of the body, starting from the development of the germ-cell, is correlated
to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic
creation, too, ending with the evolution of Prithivi Tattva (it is, however, an
unending process in a different sense, and there perhaps Henry Bergson, who
claims that the creative impulse is ever original and resourceful, is right),
also presupposes a cosmic static background (over and above Chidakasha-ether of
Consciousness), which is the Mahakundali Shakti in the Chinmayadeha (body of
Consciousness) of Parameshvara or Parameshvari (the Supreme Lord in male an
female aspect). In the earliest stage of creation,. when the world arises only
as a mist in Divine Consciousness, it requires, as the principle or pole of Tat
(That), the correlate principle or pole of Aham (I); in the development of the
former, the latter serves as the static background. In our own experiences,
too, 'Apperception' or consciousness of self is the sustaining background—a
string, so to say, which holds together all the loose beads of our elements of
feeling. The sustaining ground or Adhara, as the seat of static force,
therefore is found, in one form or other, in every phase and stage of creative
evolution. The absolute or ultimate form is, of course, Chit-Shakti
(Consciousness as power) itself, the unfailing light of awareness about which
our Gayatri (Mantra) says: 'Which sustains and impels all the activities of
Buddhi.' This fact is symbolised by the Kali-murti: not a mere symbol, however.
"2. My remarks
about the rising or awakening of the Serpent Power at the Muladhara have been,
perhaps, almost of the nature of a paradox. The coiled power, though awakened,
uncoiled, and rising, never really stirs from its place; only a sort of
'ethereal double' or 'eject' is unloosed and sent up through the system of
centers. Now, in plain language, this ethereal double or eject means the
dynamic equivalent of the static power concentrated at the Mula, or root.
Whenever, by Pranayama of Bijamantra, or any other suitable means, the
Muladhara becomes, like an electro-magnetic machine, oversaturated (though the
Kundali Shakti at the Mula is infinite and exhaustless, yet the capacity of a
given finite organism to contain it in a static form is limited, and therefore
there may be oversaturation), a dynamic or operative equivalent of the static
power is set up, possibly by a law similar to Nature's law of induction, by
which the static power itself is not depleted or rendered other than static. It
is not that static energy at the Mula wholly passes over into a dynamic
form—the coiled Kundali leaving the Mula, thus making it a void; that cannot
be, and, were it so, all dynamic operation in the body would cease directly for
want of a background. The coiled power remains coiled or static, and yet something
apparently passes out of the Mula—viz., the dynamic equivalent. This paradox
can perhaps be explained in two ways: "(a) One explanation was suggested
in my main letter. The potential Kundali Shakti becomes partly converted into
kinetic Shakti, and yet, since Shakti, even as given in the Mula-center, is an
infinitude, it is not depleted; the potential store always remains unexhausted.
I referred to a passage in the Upanishad about Purna. In this case the dynamic
equivalent is a partial conversion of one mode of energy into another. In
Laya-Yoga (here described) it is ordinarily so. When, however, the infinite
potential becomes an infinite kinetic—when, that is to say, the coiled power at
the Mula becomes absolutely uncoiled—we have necessarily the dissolution of the
three bodies (Sthula, Linga, and Karana—gross, subtle, and causal), and
consequently Videhamukti (bodiless liberation), because the static background
in relation to a particular form of existence has now wholly given way,
according to our hypothesis. But Mahakundali remains; hence individual Mukti
(liberation) need not mean dissolution of Samsara (transmigrating worlds)
itself. Commonly, however, as the Tantra says, 'Pitva pitva punah pitva,' etc. "(b) The other explanation is suggested
by the law of induction. Take an electromagnetic machine: 'if a suitable
substance be placed near it, will induce in it an equivalent and opposite kind
of electro-magnetism without loosing its
own stock of energy. In conduction, energy flows over into another thing, so
that the source loses and the other thing gains what it has lost, and its gain
is similar in kind to the loss. Not so induction. There the source does not
lose, and the induced energy is equivalent and opposite in kind to the inducing
energy. Thus a positive charge will induce an equivalent negative charge in a
neighbouring object. Now, shall we suppose that the Muladhara, when it becomes
over-saturated, induces in the neighbouring centre (say, Svadhishthana) a
dynamic (not static) equivalent? 9 Is this what the rise of the Serpent Power
really means? The explanation, I am tempted to think, is not perhaps altogether
fantastic."
THE
POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE
POWER OF THE PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO
THE KUNDALINI—THE MOTHER OF THE UNIVERSE.
Yoga
Vashist part-1 -or- Heaven Found
by Rishi Singh Gherwal
Shakti
and Shâkta -by Arthur Avalon (Sir John Woodroffe),
Mahanirvana
Tantra- All- Chapter -1 Questions
relating to the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद, GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
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