110 KUNDALINI

She who is in the form of Kundalini ( a form which is a snake hissing

and exists in mooladhara)
Kundalini Shakti (Divine Serpent Power) has been compared to
electrical energy, power and aura. In one scriptural aphorism it is said
to be as brilliant as the line of lightning. In another aphorism it is said
that Kundalini is akin to divine Vaishwanar fire and an intense fire
flame.
In the Yogakundalyopanishad it is said that:
That Kundalini dwells in the center of the Mooladhar Chakra in the
form of soul radiance and Brahman radiance. It is our life force in the
form of radiance and is the vital force.
In the same way in the Mahayog Vijnan it is said that:
In the Mooladhar Chakra the soul light appears as fire. In the
Svadhishthan Chakra it appears as a shoot of coral. In the Manipur
Chakra it shines like electricity. In the Nabhi Chakra it is like the light
of lightning. In the Anahat Chakra it is like the shape of a phallus, in
the Vishudhi Chakra as white in colour and in the Taalu Chakra there is
an experience of oneness and formlessness. In the Bhroo Chakra it is
like the flame of the shape of our thumb. In the Ajna Chakra it is like a
flame of smoke and in the Sahasrar like a shining axe.
The above symbolic description is a glimpse of the electrical power of
Kundalini Mahashakti. Of course, on the basis of scientific research and
proof one can call Kundalini as an intense part of human electricity.
Gun powder can either help in burning harmless crackers or like
dynamite, blow off huge mountains. A lighter form of electricity can be
seen on the face or as an aura of the body and its more intense form
can be seen by opening the 3rd eye of Shiva which had burnt up Kaam
Dev (Cupid) to ashes. Vyaadh could be burnt to ashes as a result of
Damayanti’s curse. Thousands of unruly sons of King Sagar could be
burnt to ashes. Indra and Moon can experience a downfall due to
Gautam’s curse. The Yadav clan could get destroyed due to Durvasa’s
curse. This is the human electrical Kundalini that can take up a terrible
form. It can also be called a “Spiritual Dynamite.” Ordinary energy is
present in every pore of a person. But it is more concentrated in the
brain, heart and genitals (Mooladhar Chakra). In Vedic parlance these
3 fires are called Ahitagni, Dakshinagni and Gahrpatyagni. This is also
Mahakali, Mahachandi and Mahadurga (the 3 Goddesses). Due to the
closeness of two individuals the ordinary energy of long vital force
influences the small vital force. Due to the holy or vile association the
influence is good or bad. The union of a male and a female is the
divine sport of this energy. A man of penance performs austerities on
this very Yoga fire. The fire of the stomach (Jatharagni) digests food
and takes it to the stage of semen formation. Men and women agitated
 by the fire of sexual passion (Kaamagni) burn themselves like a moth
in a flame. The fire of speech (Vaani Agni) makes friends or foes with
good/ bad speech. The radiance of Ojas, Tejas and Varchas includes
brilliance in all humans. Fire of Brahman (Brahmagni) dwells in the
Sahasrar Kamal (1000-petalled lotus) and gives the individual soul a
vision of God. The fire of sentiments (Bhavagni) in the heart manifests
as compassion, friendship, sense of service etc. Kaalagni or the fire of
time induces death. The fire of lethargy (Mandaagni) induces lethargy
and diseases in man. There are innumerable fires of this type in the
human body. Today’s modern material science describes 13 such fires.
All of them have their own special qualities. Amongst them the vital
force fire is Kundalini which abounds in life force, daring and vigor in
mankind. It is believed that this latent source of energy is locked in
the vault of 6 locks present in man’s subtle body. These 6 locks are
the 6 Chakras (plexuses) which are present in the body as an electrical
flow, eddy or plexuses. Scriptural scholars have talked of the Chakras
and Kundalini Shakti (Divine Serpent Power) in a very symbolic
manner.
Shambhavi Tantra believes that just as you can enter your own home
using a lock and key in the same way man can enter Brahmalok via
the Sushumna path over and above Kundalini awakening. In the
Taitereya Aryank, Chakras are called Devlok. Adi Shankaracharya
while describing this Kundalini Shakti in Soundarya Lahiri has said that
the Ajna Chakra and Sahasrar represent Brahman, Brahmalok and how
she “swims” in God.
Following is his description:
O Kundalini, by activating earth in Mooladhar, fire in Svadhishthan,
water in Manipur, wind in Anahat, space in Vishudhi you give light to
the mind in the Ajna Chakra. Over and above this you sport with God
in the Sahasrar Kamal. In the Samadhi Paad of Yoga Darshan
aphorism 36 it is said:
When the divine light Kundalini blazes brilliantly men overcome all
sorrows.
The Hindu religion talks of 3.3 million or 33 Koti demigods. These
correspond to the 33 components or bead-like structures found on the
Merudand (spine). These are called vertebrae. The Merudand is of the
shape of a snake. Between every 2 vertebrae there is a bed of flesh
which supports the vertebrae. Therefore it is elastic in nature and on
its axis it can rotate in any direction. It can be divided into 5 parts 1)
cervical – 7 vertebrae 2) thorax- 12 vertebrae 3) lumbar – 5 vertebrae
4) sacral – 5 vertebrae 5) carksegial – 4 vertebrae. The capacity
embedded in these 33 parts is compared to divinity.
No doubt the Merudand is hollow (porous) but it is not shallow like a
drum. In it one finds brain marrow. At the backside of every vertebra
 i.e. on the left/right side there are holes of the shape of rings from
which emerge big nerves which are nothing but a bunch of smaller
nerves. The lower part of the Merudand is of the shape of a cone and
is called phylum terminal.
The more the vertebrae are small in certain regions the more wide
they are. They are not hollow inside and are united to one another.
These 4 vertebrae unite to form an egg shape or the bud of a flower.
These are called carcix. This ball is called “Kand” in Kundalini Yoga and
is also called Svayambhoo Linga.
From the regional viewpoint Chakras are named as follows. 1)
Mooladhar 2) Svadhishthan 3) Manipur) 4)Anahat 5) Vishudhi. The
Merudand ends at this point. The Ajna Chakra is between the
eyebrows and the Sahasrar is at the center of the scalp.
When we use the terms Chakra activation, purification, awakening etc.
it only means that the potential energy of these secret centers are
being manifested.
Here one should understand deeply that in the scriptural arena bodily
science (anatomy) is looked upon as a form of subtle sciences. The
gross body is merely a shadow of the subtle body. Never should any
gross organ be correlated to the subtle body. But it should only be
looked upon as an image and a representative. None of the organs of
the gross body has any of the divine powers described in the spiritual
body science. From the gross body you can only get a faint glimpse of
those subtle powers.
The word Mooladhar is made up of 2 parts. Mool + Adhar. Mool means
root, base and Adhar means support. Because it is the basic support of
life force that region is called Mooladhar. Because it is in the subtle
world it is invisible. The symbolic marks of the invisible are present in
the gross body. For example the divine sight of Ajna Chakra is seen to
work in the gross body as 2 eyes called pituitary and pineal glands. At
the area of Brahma Chakra our heart is at work. Mooladhar is seen in
the sacral plexus of the Merudand (spine). Because of its spiritual
quality it is apt that it attains that status and glory. Mooladhar is the
source of Prana (vital force) but its widespread nature, behavior and
distribution function is possible only through the medium of Merudand.
According to anatomists just above the Mooladhar and slightly below
the Svadhishthan Chakra is the prostrate gland. Here lies the semen
center. The waves emanating from this induces area sexual passion.
The hormones emitted by it are responsible for sperm production. The
womb of women too lies in this region. In the lower area of the
Sushumna lies the lumbar and sacral plexus. These 2 plexuses control
urine emission and sexual passion of the genitals. If there is an
agitation in this region, either one or both function are hampered. It is
from this region that medical problems of excess urination, excess
 sexual urge originates. This is the area of all useful inspirations of life
and is also called Kand, Kurd or Kaam Beej (seed of sexual passion).
Kand also has another name called Kurma (tortoise). It is the
representative of Kurma Avatar i.e. tortoise incarnation of God.
Because of its activity of withdrawing and stretching its legs it is said
to be the symbol of divine powers. The shape of Kand region is like
that of an egg. It is compared to the withdrawn state of the hands and
legs of a tortoise. In the legend of ocean churning the churning rod
was the Mount Mandarachal. Lord Kurma as the tortoise sat under this
mountain and took its weight on his shoulders. This is a symbolic
description for the churning and power of the inner world of the Kand
region or tortoise.
Great thinkers have correlated the hormonal centers (glands) as the
gross aspect of the 6 Chakras. According to them in men and women
one sees an evolved form of flowing electricity in these Chakras. In
males it is in the form of steadfastness and in women as tenderness.
Also it is a mere glimpse of ordinary activities of a living being. It is
not an overstatement to call these endocrine glands that secrete
hormones as magic boxes. The following are the 6 hormone glands: 1)
Pineal (hormones – ceratonin and melatonin) 2) Pituitary (growth
hormone) 3) Thyroid (thyroxin) 4) Thymus (reproductive hormones)
5) Adrenals (adrenalin, ACTH) 6) Gonads (testosterone and estrogen).
Ordinarily the snake-like Kundalini and Chakras like Ajna, Sahasrar
etc. are generally in a latent state. In deep sleep or unconsciousness
man too appears as though he is dead. In such a state he loses all
awareness and consciousness. Even if someone robs him he is not
aware. Even if his clothes are removed he is not aware of it. But when
he wakes up he becomes fully aware of his might and his losses too.
The ordinary flow of the bodily electrical energy is in a latent state but
if it is incited and activated via spiritual practices then there is a great
transformation.
When strong wind hits the holes of a flute, a sound emanates from it.
Similarly if strong winds hit a large group of bamboo trees, a forest
fire can ensue.
One can see dry leaves, grass, dust etc. running after fast moving
trains, cars etc. When water bangs against huge rocks in a river then it
rises high. When the wings of a water-wheel rotate then one can even
grind wheat grains to get wheat flour. When technical apparatus is
attached to a waterfall that comes down from a great height,
electricity is generated. Typhoons, storms, cyclones give us a taste of
their extraordinary might. Thus when Chakras are incited and
activated, all the 3 bodies i.e. the gross, subtle and casual bodies
simmer and thus give us an introduction of its power.
In various spiritual texts it is said:
 Those demigods who give us sense objects can never give salvation.
Those who give spiritual salvation cannot give sense objects. But
Kundalini Shakti gives us both i.e. sense objects and salvation.
In the Mahayog Vijnan it is said:
If a person’s Mooladhar Shakti is sleeping then his entire world is
asleep. But if a person’s Kundalini Shakti awakens his destiny too will
bloom.
If the Mahatantra it is said:
If the person’s Kundalini Shakti is awakened then his Vaikhari,
Madhyama, Paraa and Pashyanti Vani (speech) too awakens. Such a
person’s speech always comes true.
In the Yogini Tantra it is said:
As soon as the Kundalini awakens that person’s inner grandeur and
glory can be clearly perceived.
There is a famous incident in the Mahabharat wherein Bhishma
Pitamaha was unwilling to give up his mortal frame when the sun was
in Dakshinayan. He wished to die in Uttarayan. Hence he chose the
Devyan Marg to reach the other world. Even here there is an incident
of Kundalini. Dakshinayan is fire of Kundalini and Uttarayan is energy
of Brahmarandhra in the head region. Devyan is the path of Merudand.
The Kundalini awakening practice of Bhishma was half complete. In
order to complete it he endeavored in this direction while lying on a
bed of arrows. When his goal was fulfilled he left his mortal body.
In Atharva Veda (19/37/1) it is said:
O fire of the soul, Due to your grace light, might, radiance, daring,
vigour overflow in me. O fire, may your 33 departments bless me.
In the Yajurved it is said:
O divine fire, by becoming age, valor, good children, wealth, sharp
intellect, love, perseverance may you bless us.
Modern psychologists say that the Kundalini (Divine Serpent Power) is
the latent energy of the unconscious mind. Chinese and Japanese
followers of Yoga call it Chi, Ki, power.
The American author Dr. Lee Senelia in his book “Kundalini Psychosis
and Transcendence” while writing about the importance of Kundalini
says if Kundalini is awakened man will become more active. The
character radiates and those potentials of the hidden brain manifest
which are otherwise in a latent state.
Vrihajabalopanishad says that:
When this fire of time i.e. Kundalini travels downwards, man becomes
weak both physically and mentally. But when it rises above it gives
that person divine powers (Sidhis) and leads him to Brahmalok.
There is an interesting story in the Skand Puran. At the beginning of
creation Brahma performed penances for a long time span. As a result
an intense fire manifested. When it touched earth, it caught fire. When
 the fire rose high in the sky the latter caught fire. From that Tejas
sparks set fire to all the 10 directions.
Fire told Brahma: I am burning with hunger. Give me food. Hence
Brahma gave fire all his bodily parts one by one to eat. Yet the hunger
of fire was not satiated. Hence fire while shouting “hunger-hunger”
started crying too.
Because had no solution to offer he said: O fire, You should enter the
bodies of very desire oriented people and eat up all their minerals. Fire
did exactly this. Fire ate up innumerable males/ females who were full
of desires. Yet fire was not satiated. Hence Prajapati asked fire to
enter the psyche of Rishis and demigods where there was nectar. Fire
drank this nectar and was hence satisfied. Thus fire started dwelling
there.
The conclusion of the above story is that if Kundalini enters the arena
of desires, it can shatter a human being. But when Kundalini is used
for spiritual endeavors then not only is it self happy but that it gives
joy to the person harboring it.
Kundalini is compared to a forest fire which burns up a huge forest to
ashes. It is also like a submarine fire which rises up in the ocean as
fire and renders the ocean totally devoid of water. When the central
fire of land erupts, there is an earthquake and hot flames erupt. Man’s
basic power principle is Kundalini which is joined to cosmic
consciousness and based on desires and needs it imbibes energy from
the cosmic storehouse. The latent serpent fire present in t
he Mooladhar Chakra keeps spitting venom while lying in the Kund.
But this venom can be converted to nectar. Kundalini awakening
involves raising it to higher Chakras for “drinking” nectar and Soma
Rasa (juice).
Posted by Asha at 05:42

Friday, 25 December 2009

Lalitha sahasranamam - 109

109 MAHA SSAKTHYA –

She who likes worship by her devotees
Here I would like to bring to light devi's speech on worship as in devi
gita:
"I now describe to you the rites and ceremonies and the methods of
My worship that are pleasing to Me. Hear it attentively and with fai th.
My worship in of two kinds:--External and internal. The external
worship is again twofold: one is Vaidik, and the other is Tântrik. The
Vaidik worship is also of two kinds according to the differences in My
 forms. Those who are initiated in the Vedic Mantrams worship
according to the Vedic rites and ceremonies and those who are
initiated in the Tântrik-Mantram worship; according to the Tântrik
rites. That stupid man is entirely ruined and goes to Hell who knowing
the secrets of worship, act contrary to them. First I will describe to you
the Vaidik worship; hear. The highest Form of Mine that you saw
before, with innumerable heads, innumerable eyes, innumerable feet,
and the Illuminer of the intelligenees of all the Jîvas, endowed with all
powers, Higher than the Highest, Very Grand, worship That, bow down
to That and meditate on That. O Nagendra! This is the first form of
worship that I describe to you. With your senses controlled, peaceful,
with a well concentrated mind, void of egoism and vanity, and devoted
to That, perform sacrifices to That,, take refuge of That, see That
within the temple of your mind, and always recite Her name and
meditate on that. Take hold of Me, and My ideas with one pointed
loving devotion and please Me with the performance of sacrifices,
austerities and gifts. By My Grace, you will no doubt be able to get the
Final Liberation. Whoever is entirely attached to Me, thinking Me as the
Highest, is the foremost amongst the Bhaktas. I promise that I will
certainly deliver him from this ocean of the world. Meditation with
Karma and Jñâna with Bhakti will lead one to Me. Only the work alone
will fail to get one to Me. From Dharma arises Bhakti and from Bhakti
arises the Highest Jñâna. What are said in the S'ruti and Smriti
S'astras the Maharsis take that as the Dharma; and what are written
in other S'astras, they take them to be Dharmâbhâsa (the Shadow or
reflection of Dharma). Out of My omniscient and omnipotent Nature,
the Vedas have come. Owing to the want of Ignorance in Me, the
Vedas can never be invalidated. The Smritis are formed out of the
meaning of the Vedas; so the Smritii and Purânas, formed, by Manu
and the other Risis, are authoritative. In some places it is hinted that
there other S'astras than the Vedas, taking the Tantras indirectly into
account. Although the matters relating to the Dharmas are mentioned
therein, but as they are apparently contrary to the S'rutis, the Tantras
are not accepted by the Vaidik Pundits. The other S'âstra makers are
marked with their ignorance; so their sayings cannot be authoritative.
Therefore he must resort entirely to the Vedas who want the final
liberation. As the king's order is never disobeyed amongst his subjects,
so the S'ruti, the Command of Mine, the Lord of all, can never be
abandoned by men.
My secrets are all embodied in the S'rutis. For that reason, the words
of the S'rutis are no doubt to be known and observed by the sages. O
Mountain! When the Dharma (righteousness) declines and the
Adharma (unrighteousness) reigns supreme, I then manifest Myself in
the world as Sâkambharî, Râma, Krisna and others. Therefore, the
Devas, the preservers of the Vedas, and the Daityas, the destroyers of
the Vedas are classified. Whoever does not practise according to the
Vedas I have created many hells for their lessons. When the sinners
hear of those hells, they get extremely terrified. The S'âstras that are
extant, as contrary to the S'rutis and Smritis, are all Tâmasa S'âstras,
Mahâdeva has framed these Vâma, Kâpâlak, Kaulaks, Bhairava and
such like S'astras for fascinating the people; else he has no object in
framing thein. Those Brânmans that were burnt up by the curses of
Daksa, S'ukra, Dadhîchi and were banished from the path of the
Vedas, it is for delivering them, step by step that Mahâdeva has
framed the five Âgamas, S'aiva, Vaisnava, S'aura, S'âtta and
Gânapatya S'âstras.
In those Tantra S'âstras, there are some passages in conformity with
the Vedas and there are other passages contradictory to the Vedas. If
the Vaidik persons resort to passages in conformity with the Veda,
then there cannot arise any fault in them. The Brâhmins are not
Adhikâris to those Tântric texts that are contradictory to the Vedas.
Those persons that have no claim to the Vedas can be Adhikâris to
these latter texts. Therefore the Vaidik Brâhmanas should resort to the
Vedas with all the care possible and make the Para Brahma ot the
nature of Jñâna manifest within them. The Sanynsins, Vânaprasthas,
householders and Brâhmachâris should give up all their desires and
take refuge in Me; free from egoism and vanity, kind to all creatures,
their hearts wholly given to Me and engaged in speaking out My places
with enrapt devotion. They always worship My Virât (Cosmic) form,
immersed in the Yoga called Ais'varya Yoga (Cosmic Yoga dealing with
the glories, prosperity of god). Illumine the understanding with the
Sun of My Consciousness, and I destroy the Darkness of Ignorance of
those persons that are always engaged in practising Yoga with Me.
There is no doubt in this. O Nagendra! Thus I have described in brief
the methods and practises of the Vaidik Pûjâ; now I will tell you the
Tântrikî Pûjâ; hear attentively.
On an image, or clean plot of ground, or on the Sun or the Moon, in
water, in Vâna Linga, in Yantra or on a cloth or in the lotus of heart,
one is to meditate and worship the Blissful, Higher than the Highest,
the Devî, Who creates this universe with the three Gunas Sattva, Raja
and Tama, Who is filled with the juice of mercy, Who is blooming in
youth, Whose colour is red like the rising Sun, Whose beauty overtops
to the full, Whose all the limbs are exquisitely beautiful, Who is the
sentiment of Love Incarnate, Who feels very much for the mental pain
of Her Bhaktas on Who being pleased, manifests Herself before the
Bhaktas on Whose forehead, the segment of the Moon shines
incessantly, and Whose four hands hold goad, noose and the signs of
fearlessness and to grant boons. Until one is entitled to the internal
 worship, one should worship the external; never he is to abandon it.
Worship is internal when ones, heart gets diluted in Para Brahma, of
the nature of the Universal Consciousness, know My Consciousness
(Samvit) to
be My Highest Nature without any limitations. Therefore it is highly
incumbent to attach one's hearts, free from other adjuncts, constantly
to this Samvit. And what is more than this Samvit is this illusive world
full of Mâyâ. So to get rid of this world one is to constantly meditate
on Me, the Witness of all, the Self of all, with a heart full of devotiou
and free from any Sankalaps or desires.
Now I will describe to you in detail the external form of worship. Hear
attentively.
The Devî said:--Getting up from the bed early in the morning, one is to
meditate on the thousand petalled lotus, bright, of the colour of
camphor, in the top part his brain on the head. On this he should
remember his S'rî Guru, very gracious looking, well decorated with
ornaments, with His Consort S'akti and bow down to Him and within
Him he should meditate the Kundalinî Devî thus --"I take refuge unto
that Highest S'akti Kundalinî, of the nature of the Supreme
Consciousness, Who is manifestm Chaityana while up-going to the
Brahmarandhra (the aperture supposed to be at the crown of the
head, through which the soul takes its flight at death) and Who is of
the nature of nectar while returning back in the Susumnâ canal. After
meditating thus, he should meditate on the Blissful Form of Mine
within the Kundalinî Fire stuatea in the Mulâdhâra Lotus (coccygeal
lotus). Then he should rise up to go for the calls of nature, etc., and
complete Sandhyâ, Bandanams and other duties. The best of the
Brâhmins, then, should for My satisfaction perform the Agnihotra
Homa and sitting in his Âsana do Sankalap (determination) to do My
Pûjâ (Worship).
N. B.--The brain has three divisions, the lower, the middle and the
higher, or top-most part which is very pure.
Next he is to make Bhûta S'uddhi (purification of elements of the body
by respiratory attraction and replacement) and then the Mâtrikâ
Nyasa, Then he should arrange the letters of the root Mantra of Mâyâ
and execute the Hrîllekhâ Mâtrikâ Nyâsa. In this he is to place the
letter "Ha" in the Mulâdhâra, the letter "Ra" in his heart and the vowel
"î" in the middle of his brows aud, Hrîm on the top part of his head.
Finishing then all the other Nyâsas according to that Mantra, he should
think within his body Dharma, Jñâna, Vairâgyam, and Prosperity as the
four legs of the seat and Adharma, Ajñâna, Avairâgyam and non-
prosperity, these four as the body of the seat on the four quarters
East, South, West and North. Then he should meditate on the Great
Devî in the lotus of his heart blewn by Prânâyâma, situated on the five
 seats of the Pretas. Brahmâ, Visnu, Rudra, Sadâs'iva and Îs'vara are
the five Pretas situated under My feet.
These are of the nature of earth, water, fire, air, and ether, the five
elements and also of the nature of Jâgrat (waking), Svapna
(dreaming) Susupti (deep sleep state) Turiyâ (the fourth state) and
Atîta Rûpa, the (the fifth state) excluding the 4 states, corresponding
to the five states. But I, who am of the nature of Brahma, am over and
above the five elements and the five states; therefore My Seat is
always or. the top of these five forces.
Meditating on Me thus and worshipping Me with his mind concentrated,
he is next to do Japam (reciting My name slowly). After Japam he is to
make over the fruits of Japam to Me. He should then place the Arghya
for the external worship.
Then the worshipper is to sprinkle vith the Astra mantra 'Phat', all the
articles of worship that are placed in front of him and purify them.
He should close the ten quarters with the Chbotikâ Mudrâ and bow
down to his Guru. Taking his permission, he should meditate on the
outside seat, the beauiful divine form of his heart lotus and invoke the
Deity outside and place Her on the seat by Prâna Pratisthâ and perforn
Âvâhana, and present to Her Arghya (an offer of green grass, rice,
etc., made in worshipping a god), Pâdya (water for washing legs and
feet), Âchaman, water for bath, a couple of clothes, all sorts of
ornaments, or scents, flowers and the necessary articles with due
devotion and he should worship the attendant deities of the Yantra. If
one be unable to worship daily the attendant deities, one must worship
them on Friday.
Of the attendant deities, one must meditate the principal deity of the
nature of Prabhâ (illumination) and think that by Her rays the three
worlds are pervaded.
Next he should worship again the Bhuvaues'vari Devî, the Chief Deity
along with other attendant deities with scent, good smelling flowers;
and Naivedya and various other tasteful dishes.
He should then recite the Sahasranâma (thousand names) stotra and
the Devî Sûkta Mantra "Aham Rudrebhih, etc.," and "Sarve vai Devâ
Devî mupatasthuh etc.," the Devî Atharva S'iro Mantra and the
Upanisads' Mantra of Bhuvanes'varî, the famous mantras, repeatedly
and thus bring My satisfaction.
With hearts filled with love and with hairs standing on their ends all
should satisfy Me frequently with tears of love flowing from their eyes
and with voice choked with feelings and with dancing music and
singing and with his whole body filled with joy.
My glory is well established in the Veda Pârâyana and in all the
Purânas. So for My satisfaction, one should offer daily to Me one's
everything with one's body and recite the readings from the Vedas.
 Next, after completing the Homa offerings, he should feed the
Brâhmanas, tha young virgins well clothed, the boys and the public
and the poor, thinking all of them to be so many forms of the Devî.
Than he should bow before the Devî that resides in his heart and
finally by Samhâra Mudrâ take leave of the Deity invoked.
One of good vows! The Hrîllekhâ Mantra (Hrîm) is the chief of all
mântrams; so My worship and all other actions ought to be performed
with this Hrîllekhâ Mantram.
I am always reflected in this Mirror of Hrîllekhâ form; so anything
offered in this Hrîllekhâ Mantra of Mine is offered as it were with all the
Mantras. Then one should worship the Guru with ornaments, etc., and
think oneself blessed.
Nothing remains at any time unavailable to him who worships thus the
Bhuvanes'varî Devî. After quitting his body, he goes to theMani Dvîpa,
My Place. He gets the form of the Devî; and the Devas constantly bow
down to him.
Thus I have described to you the rules of worshipping the Great Devî;
consider this in all the aspects and worship Me according to your
Adhikâra (claim) and you will attain your Goal. There is no doubt in
this. This Devî Gîtâ ought to be given to A disciple, a Bhakta, the
eldest son, and
to one who is good natured, and well dressed and devoted to the Devî.
In the time of S'râddha (solemn obsequies performed in honour of the
manes of deceased ancestors) he gets the highest place of the Pitris
who reads this Devî Gîtâ before the Brâhmanas. The Devî vanished
there after describing all these.
This gives the readers an idea of what she really expects from her
devotees.When these forms of worships are performed she will be
pleased and she will defintely fulfill our wishes and stand with us in
times of trouble.
Posted by Asha at 09:27

Monday, 21 December 2009

Lalitha Sahasranamam - 108

108 SHAD CHAKROPARI SAMSHITHA

She who is on the top of six wheels starting from mooladhara.
The very foundation of the occulist devotion seems to be present in
the discourse of Shata Chakra (Six wheels or rings).Five physical
elements and one spiritual mind together constitute six wheels in the
six centers. Revolving continuously these six wheels are whirling the
pure soul in organism form. Thus these wheels are like vehicles, riding
 which; the organism passes his life, controlled by them. Muladhara,
Swadhishthana, Manipura, Anahata, Vishuddha and Agya. These are
the six wheels,among them, Muladhara, Swadhisthana, Manipura,
Anahata and Vishuddha are five wheels composed of the five physical
elements. Agya Chakra is related to the mind. The mind is like the fire
of the soul.By awakening the Kundalini that lies asleep in the depth of
Muladhara Chakra, this fire of the soul can be activated and utilised.
Hence the foremost duty of the yogi is to awaken Kundalini by any
means, and then he must combine the fire of Kundalini with his mind
and breath. This combination of fires results into a greater fire. Among
them, the mind is the moon, The breath is the sun, and as Kundalini is
the power to speak,which is like a fire. When the three powers of the
moon, the sun and the fire combine, These result into a greater power.
With its effect, the four letters present on the petals of Muladhara,
melt to form four resonances,they then form a continuous resonance,
that tries to rise upward in Sushumna nerve through its triangular
mouth. Thus, Muladhara Chakras is rendered to zero, and this opening
process continues upward, opening all the Chakras present in the way
right from Swadhisthana Chakra to the Agya Chakra.In the end all the
fifty letters present in the Chakras from A to Gya, first convert into
resonance, then into smaller dots and fuse ultimately into a single dot.
This single dot exists as the third eye between the two eyebrows,a
little higher than Agya Chakra.The opening of this third eye is also
called as the opening of Agya Chakra. With the opening of Agya
Chakra, an organism no longer remains a mere organism, but assumes
the form of Shiva. After this,the opening of the seventh Sahasstrar
Chakra takes place.
Now I speak of the first sprouting shoot of the Yoga plant, of complete
realization of the Brahman, which isto be achievedaccording to the
Tantras, by means of the six Chakras and so forthin their proper
order.1. In the space outside the Meru [spinal column], placed on the
left and the right, are the two Siraas [Nadis], Shashi [i.e. the
Moon;the feminine Nadi, Ida, on the left] and Mihira [i.e. the Sun;
themasculine Nadi, Pingala, on the right]. The Nadi Susumnaa,
whosesubstance is the threefold Gunas, is in the middle. She is the
formof Moon, Sun, and Fire; Her body, a string of blooming
Dhaatuuraflowers, extends from the middle of the Kanda [i.e. Bulb, or
Root]to the Head, and the Vajraa inside Her extends, shining, from
theGenitals to the Head.2. Inside Her [i.e. inside Vajraa, within the
Susumnaa] is Citrinii,who is lustrous with the lustre of the Pranava
[usually interpretedas "Aum"] and attainable in Yoga by Yogis and
Yoginis. Citrinii issubtle as a spider's thread, and pierces all the
Lotuses (Chakras)that are placed within the backbone, and is pure
Intelligence.Citrinii is beautiful by reason of these Lotuses, which are
 strung on Her. Inside Citrinii is the Brahma-nadi, which extends from
the orifice of the mouth of Hara [i.e. Shiva, as the Svayambhu Linga]
to the place beyond, where Aadi-deva [i.e Para-Bindu] is.3. Cintrinii is
beautiful like a chain of lightning and fine like a lotus fiber, and shines
in the minds of the sages. She is extremely subtle; the awakener of
Pure Knowledge; the embodiment of all Bliss,whose true nature is pure
Consciousness [Shuddha-bodha-svabhaavaa].The Brahma-dvaara [i.e.
the entry and exit route of Kundalini in Herpassage to and from Shiva]
shines in Her mouth. This place is in the entrance to the region
sprinkled by ambrosia, and is called the Knot[Granthi-sthaanam], as
also the mouth of Susumnaa.
4. Now we come to the [Mula]adhara Lotus. It is attached to the
mouth of the Susumna, and is placed below the genitals and above the
anus. It has four petals of crimson hue. Its head hangs downward.
Onits petals are the four letters from Va to Sa, of the shining color of
gold.5. In this Lotus is the square region of Prthivi [the Earthelement],
surrounded by eight shining spears [facing the eightpoints of the
compass]. It is of a shining yellow color, andbeautiful like lightning, as
is also the Bija Dhara which is within.6. Ornamented with four arms
and mounted on the King of Elephants[Airaavata], He carries on His
lap the child Creator [Brahma],resplendant like the young Sun, who
has four lustrous arms, and thewealth of [Indra], whose lotus face is
fourfold.7. Here dwells the Devi Dakini by name; her four arms shine
withbeauty, and her eyes are brilliant red. She is resplendant like
thelustre of many Suns rising at one and the same time. She is the
carrier of the revelation of the ever-pure Intelligence.8. Near the
mouth of the Nadi called Vajra, and in the pericarp [ofthe Mulaadhara
Lotus], there constantly shines the beautifullyluminous and soft,
lightning-like triangle which is Kamarupa, andknown as Traipura.
There is always and everywhere the Vayu called Kandarpa, who is of a
deeper red than the Bandhujiva flower, and is the Lord of Beings and
resplendant like ten million suns.9. Inside the triangle is Svayambhu in
His Linga-form, beautiful like molten gold, with His head downwards.
He is revealed byKnowledge [jnaana] and Meditation [dhyaana], and is
of the shape and color of a new leaf. As the cool rays of lightning and
of the fullmoon charm, so does His beauty. The Deva who resides
happily here as in Kaashi is in forms like a whirlpool.10. Over
[Svayambhu Linga] shines the sleeping Kundalini, fine as the fibre of
the lotus stalk. She is the world-bewilderer, gentlycovering the mouth
of Brahma-dvaara with Her own mouth. Like the spiral of the conch-
shell, Her shining snake-like form goes threeand a half times round
Shiva, and Her lustre is as that of a strong flash of young strong
lightning.11. Her sweet murmur is like the indistinct hum of swarms of
love-mad bees. She produces melodious poetry and Bandha and all
 othercompositions in prose or verse in sequence or otherwise in
Sanskrit,Prakrits, and other languages. It is She who maintains all
thebeings of the world by means of inhalation and exhalation, and
shines in the cavity of the [Mulaadhara] Lotus like a chain ofbrilliant
lights.12. Within [the Svayambhu Linga around which Kundalini is
curled]reigns dominant Para, the Sri-Parameshwari, the Awakener of
eternalknoledge. She is the Omnipotent Kalaa who is wonderfully
skilled tocreate, and is subtler than the subtlest. She is the receptacle
ofthat continuous stream of ambrosia which flows from Eternal Bliss.By
Her radiance it is that the whole of this Universe and its Cauldron
[Kataaha; the lower half of Brahmaanda] is illumined.13. Those
meditating thus upon Her who shines within the Mula[adhara]Chakra,
with the luster of 10 million suns, they become masters ofspeech,
rulers among humanity, and adepts in all kinds of learning.They
become ever free from all diseases, and their inmost Spiritbecomes full
of great gladness. Pure of disposition, and with deepand musical
words, they serve the foremost of the Deities.
Here it is said she is above the six wheels you must be wondering why
i have mentioned about the mooladhara chakra again this is relevant
due to the fact that she is above the wordly acts and when it is said
she is above the six wheels it only implies that she is above the wordly
act.
Posted by Asha at 10:15

Wednesday, 16 December 2009

Lalitha Sahasranamam -107

107 THADILLATHA SAMARUCHYA –

She who shines like the streak of lightning
The streak of lightning we are talking about is the arousal of the
kundalini sakthi which brings about the radiance to the body and she is
the reason for such a glow.
Sometimes you may see lights. There are several different types of
lights:
prana sparkles: usually seen on a bright day, around living things such
as trees, but also when there is prana-laden wind, or on or around a
mountain top... but they can appear anywhere. They are tiny, swirling
comets resembling sperm, that wink in and out of existence as you
watch them.
Faerie lights: Usually smallish balls of light (smaller than a tennis ball)
that travel through the air, sometimes coming to rest on objects such
as magical tools, plants or telephones. (Metaphor for a desire to
 communicate.) These balls of light are one form that faeries can take,
but other benign spirits may also take this form. They may be
sometimes heard laughing or singing.
Golden glow of the third eye: When your 3rd eye opens, you may see
a golden glow when your eyes are closed and rolled upwards to gaze
at the inside of your forehead. This glow can be doughnut shaped,
sometimes with a blue spark in the center. It may also sometimes be
seen with eyes opened, superimposed on whatever else you are
looking at. Sometimes your whole vision may take on a golden effect
like the light of a Hawaiian sunset.
Kaleidescope or op-art designs: In the art of the Dreamtime of the
Australian Aborigines, and in some of the art of other native races,
there are patterns of circles, dots and geometric shapes. If this art
were a movie instead of a painting, the patterns would appear to be
moving like the exploding and fading patterns of fireworks or a
kaleidescope. The LSD influenced op-art art of the 1960's is also full of
these types of patterns, most notably the animation of the Beatles film
"Yellow Submarine." These are sometimes called hypnagogic images,
and they are considered the mark of the portal to the Dreamtime, the
"Twilight Zone" state between sleep and wakefulness. You see them
when the ego consciousness descends into the realm of the
unconscious. They are part of the process of ego dissolution and
merging with the Divine. If you see them while falling asleep, you can
expect to have extraordinary, meaningful and symbolic dreams.
Great White Light: Out of body experiences, some near death
experiences, and some Kundalites may experience being transported
into a realm of intense, dazzling white light. It is a profound, peak
experience and often the presence of angels and other lofty spiritual
beings can be felt and heard, though generally the light is so bright as
to be blinding. Not permanently, but dazzling the eyes so little else can
be seen while you are there. This realm could be called a level of
Heaven, and if you experience going there, you can ask about your
most profound spiritual questions and get answers... though
understanding the answers you get, may take years! This is a
profound, and positive experience, but so extreme as to sometimes be
traumatic to the ego mind and limited sense of self. Sometimes there
is an aftereffect of suicidal homesickness, the ordinary world seems so
colourless, cold and mundane that there is a temptation to end life
here and retreat there, permanently. Do not give into temptation:
suicide is a permanent, ineffective solution to a temporary state, and
you will only end up reincarnating back to do it all over again, and it
will be harder next time around. As the Kundalini unfolds, eventually
that love you felt will be part of you all the time, and you get to
experience it in unity with being embodied on this plane! That is the
 greatest gift.
Dark Lights: At the phase where one has visited the void, and
integrated with it, true darkness disappears. Even the blackest shadow
on a black object, will appear to be filled with millions of microscopic
tiny white and rainbow sparks. Even before the Void, one may
experience seeing a blank wall shift to appear to be made of zillions of
tiny coloured dots, as if you are seeing the molecules. If you relax and
watch them, your unconcious may will start to form them into patterns
and images. A type of scrying, what you see is yourself reflected.
We can understand the evolutionary process from the transcendental
plane to the earth realm through an analogous model furnished by
modern cosmology. At the "time" of the Big Bang, the world existed in
a state of unimaginably condensed ball of energy, sometimes called
"quantum vacuum." Suddenly (and for no known reason), some fifteen
billion years ago, a chain reaction occurred in this original high-energy
soup which led to the creation of hydrogen atoms. This event coincided
with the emergence of space and time and the gradual formation of
our spatio-temporal universe, with its billions of galaxies, supernovas,
black holes, and quasars, and the cold dark matter interspersed
between them. Within this unimaginable vastness are planet Earth and
the human species-both products of the original flash from chaos to
cosmos or, in Indian terms, of Shiva's ecstatic dance.11
Now scientists are busy exploring ways of freeing up the energy stored
in matter by smashing high-energy subatomic particles into protons.
The yogins are engaged in a parallel operation in the laboratory of
their own body-mind. They use the vital energy to repeatedly "smash"
against the blocked opening of the central pathway of the nadi system.
The Goraksha-Samhita (1.47-51) describes this process very clearly:
The serpent power, forming an eightfold coil above the "bulb" (kanda),
remains there all the while covering with its face the opening of the
door to the Absolute.
Through that door the safe door to the Absolute can be reached.
Covering that door with her face, the great Goddess is asleep [in the
ordinary individual].
Awakened through buddhi-yoga12 together with [the combined action
of] mind and breath, she rises upward through the sushumna like a
thread through a needle.
Sleeping in the form of a serpent, resembling a resplendent cord, she,
when awakened by the Yoga of fire [i.e., mental concentration and
breath control], rises upward through the sushumna.
Just as one may forcibly open a door with a key, so the yogin should
break open the door to liberation by means of the kundalini.
Vimalananda, a contemporary master of the Aghorо branch of Tantra,
similarly remarked that in order to arouse the kundalini, one must put
 pressure on it, and it will ascend only so long as this pressure is kept
up.13 Perhaps tongue in cheek, he blamed gravity for its inclination to
rest in or, if awakened, return as quickly as possible to the lowest
psychoenergetic center of the body. In the Hatha-Yoga-Pradоpika
(3.111-112), we find the following stanzas:
One should arouse that sleeping serpent by seizing its tail. Then that
shakti, awakening from her slumber, forcefully rises upward.
One should seize the reclining serpent by means of paridhana14 and,
while inhaling through the solar channel, every day cause her to stir
for about ninety minutes, both morning and evening.
The practice mentioned here is known as shakti-calana ("stirring the
power"). It is done by contracting the sphincter muscle and by
applying the throat lock (jalandhara-bandha) while holding the breath,
which causes the prana and apana to mix and "combust," thereby
driving the life force upward into the central channel. Manthana
("churning") is another term used in the texts to describe the process
of forcing prana and apana to "combust" by means of breath retention
(kumbhaka) and most intense concentration. The Kashmiri yogini Lalla
hints at this process in one of her mystical poems:
Closing the doors and windows of my body, I seized the thief, prana,
and shut him in. I bound him tightly inside the chamber of my heart,
And lashed him hard with the whip om.15
I pulled the reins of the steed of the mind; I compressed the life force
circulating through the ten channels; Then, indeed, did the lunar
particle (shashi-kalв) melt and dissolve, and the Void merged with the
Void.16
Concentrating on the om-sound, I made my body like blazing coal.
Leaving behind the six crossroads, I travelled the path of Truth. And
then I, Lalla, reached the Abode of Light.17
The earlier image of seizing the serpent by the tail is characteristic of
the forceful (hatha) approach of Hatha-Yoga. Some traditional
authorities might find it disrespectful to speak of the divine Shakti in
this manner, while others would object to the idea that one can coerce
the Goddess and obtain her liberating grace by mechanical means.
All are agreed, however, that the serpent energy must ascend along
the central pathway, which is also called the "great path" (maha-
patha) and "cremation ground" (smashana) because it alone leads to
liberation. In keeping with this typically Tantric symbolism, the
Gheranda-Samhita (3.45) specifies that the yogin engaged in this
esoteric practice should besmear his body with ashes, which is an
outward sign of his internal renunciation of all worldly things and
desires. The adept who seeks to arouse the kundalini must be
prepared to die, because this process quite literally anticipates the
death process. As the serpent power rises along the central passage,
 the yogin's microcosm is gradually dissolved. I will deal with this
process shortly, though first I want to mention Abhinava Gupta's
concept of prana-danda-prayoga or the "process of making the life
force like a rod (danda)."
A cobra is dangerous only when it is coiled, ready to strike in an
instant. However, when its body is completely erect it is quite
harmless. Similarly, the kundalini is dangerous only in its form of the
diffuse life energies, which fuel the unillumined person's hankering for
sensory and sensual experiences, entangling him or her ever more in
worldly karmas. When the serpent power is erect, however, it is not
poisonous but a source of ambrosia, because it is erect only when it
has entered the central pathway leading to liberation and bliss. As
Jayaratha explains in his commentary on the Tantra-Вloka (chapter 5,
p. 358), when one strikes a serpent it draws itself up and becomes
stiff like a rod. Similarly, through the process of "churning," the
kundalini stretches upward into the perpendicular pathway of the
sushumna, reaching with its head for the topmost psychoenergetic
center.
The ascent of the Goddess power in the body is associated with the
progressive dissolution of the elements-a process that is called laya-
krama ("process of dissolution") or laya-yoga ("discipline of
dissolution"). In the present context, the technical term laya refers to
the resorption of the elements into the pretemporal and prespatial
ground of nature (prakriti-pradhana). That this esoteric process has
often been misunderstood can be gathered from the following
comments in the Hatha-Yoga-Pradоpika (4.34):
They say "laya, laya," but what is the nature of laya? Laya is non-
remembrance of the sense objects because the tendencies (vвsanв) do
not arise again.
This stanza from the pen of the adept Svatmarama indicates that the
yogic process of microcosmic dissolution brings about a dramatic
change in the mind, for it wipes clean karmic seeds stored in the
subconscious. This is the purpose of all higher processes of Yoga, for
only when the karmic seeds are burnt completely is their future
germination rendered impossible and liberation ensured. But
Svatmarama's comments do not tell us how this Tantric process
actually occurs. The Tantras are little more communicative on this
point, which is one of the many experientially based truths of Tantra-
Yoga.
In principle, laya is effected as the kundalini rises from center to
center. Its arrival causes each center to vibrate intensely and to
function fully, but as it goes to the next higher psychoenergetic center,
the departure of the Goddess power leaves the previous center or
centers as if void. The reason for this is that at each center, Shakti
 works the miracle of a profound purification of the elements (called
tattva), rendering them extremely subtle. More precisely, their
vibration is speeded up to the most subtle level of nature (prakriti),
and hence they are said to have become reabsorbed into the cosmic
matrix. The intelligent Goddess power henceforth-or at least for the
period of kundalini arousal-takes over their respective functions.
This esoteric process is the basis for the bhuta-shuddhi ritual in which
the elements are visualized as being purified through their progressive
absorption into the divine Shakti. This practice is done prior to
visualizing oneself as one's chosen deity (ishta-devata) and doing
ritual worship. The earth element governs the area between the feet
and the thighs; the water element has authority over the area
between the thighs and the navel; the fire element rules the zone
between the navel and the heart; the air element is reigns over the
section between the heart and the forehead; the ether element
governs the area above the forehead. The practitioner visualizes earth
dissolving into water, water into fire, fire into air, air into ether, and
then ether into the higher principles (tattva) until everything is
dissolved into the Goddess power itself.
Thus the yogin starts out as an impure being (papa-purusha) and
through the power of visualization recreates himself as a pure being, a
worthy vessel for the divine Power. Through the kundalini process, this
visualized pure body-mind then becomes actuality, for the ascent of
the serpent power through the axial pathway of the body recapitulates
the mental process of bhuta-shuddhi, literally changing the body's
chemistry. Through repeated practice of kundalini-yoga, the Tantric
adepts succeed in speeding up the vibration of their body
permanently, leading to the creation of the much-desired "divine body"
(divya-deha).
The language of vibration is by no means modern but is integral to the
vocabulary of Tantra, particularly the Tantric schools of Kashmir. The
idiom of vibration has been developed in great detail by the
philosopher-yogins of the Spanda school. According to them,
everything is vibration-the elements, their subtle templates, the sense
objects, the life force, the cakras. Even the ultimate Shakti itself is
vibratory in nature, though its vibration is, in contemporary terms,
"translocal." The Spanda thinkers speak of this as a "quasi-vibration."
But they insist that we must assume the transcendental Shakti to be
dynamic, as otherwise there is no plausible explanation for the
existence of the world or the fact that it is constantly changing. An
analogous concept, which it might be helpful to evoke here, is
physicist David Bohm's "holomovement, " which is essentially
undefinable and immeasurable.18 This coinage refers to the ultimate
foundation of all "implicate orders, " that is, the multiply enfolded
 reality mirrored in each of its parts.
Similarly, the kundalini is the ultimate, translocal vibration-Shakti-
impacting more directly on the space-time continuum in the form of
the yogin's localized body-mind. Its supervibration radically
transmutes the constituents of the body-mind, ultimately creating a
divinized body (divya-deha) endowed with extraordinary capacities
that transcend the laws of nature as we know it.
The earth element, which is connected with the lowest psychoenergetic
center, is dissolved into its energetic potential of smell (gandha-
tanmatra). This is conducted by the rising kundalini to the second
psychoenergetic center, where the Goddess power next dissolves the
water element into its energetic potential of taste (rasa-tanmatra).
This subtle product is elevated to the level of the psychoenergetic
center at the navel. Here the kundalini transmutes the fire element
into its energetic potential of sight (rupa-tanmatra). This distillate is
then taken to the level of the heart center where the kundalini effects
the transmutation of the wind element into its energetic potential of
touch (sparsha-tanmatra). This subtle form of the wind element is
next raised to the level of the throat center where the kundalini refines
the ether element into its energetic potential of sound (shabda-
tanmatra). This product of yogic alchemy is conducted to the level of
the ajna-cakra in the middle of the head, and here the lower mind
(manas) is dissolved into the higher mind (buddhi), which, in turn, is
dissolves into the subtle matrix of nature (sukshma-prakriti). The final
phase of dissolution occurs when the serpent power reaches the
topmost psychoenergetic center, when the subtle matrix of nature is
dissolved into the para-bindu, which is the into the supreme point of
origin of the individuated body-mind. Dissolution (laya) is fundamental
to Tantra-Yoga. Hence we can read in the Kula-Arnava-Tantra (9.36):
Ten million rituals of worship equal one hymn; ten million hymns equal
one recitation [of a mantra]; ten million recitations equal one
meditation; ten million meditations equal a single [moment of]
absorption (laya).
Thus, in her ascent toward the crown center, the kundalini-shakti
invigorates the various cakras and then causes them to shut down
again. But this shut-down differs from the earlier state of minimal
function in the ordinary person. For, the cakras of the adept are no
longer closed down because of impurities (or karmic obstructions) but
because their energy has been transmuted.. Hence when the kundalini
returns to its resting-place at the base of the spine, the cakras resume
their respective functions but in a far more integrated or harmonious
way.
As soon as the kundalini pierces the center in the mid-brain-the ajna-
cakra-she assumes a new form of existence and becomes cit-kundalini
 or the "serpent of Consciousness." This event is accompanied by the
great bliss of nondual realization. This bliss, arising from the union of
the Shakti with Lord Shiva, extends throughout the body while yet
transcend ing it.
Along the route, the ascending kundalini may produce all kinds of
physiological and mental phenomena, which are all the result of
incomplete identification with the Goddess power and a certain
attachment to the body. The Tantras mention startled jumping
(udbhava or pluti), trembling (kampana), whirling sensation (ghurni),
drowsiness (nidra), as well as ecstatic feelings (ananda) that are not,
however, of the same magnitude or significance as the supreme bliss
of transcendental realization.
The ascent of the serpent power through the six principal "wheels" of
the body is technically called shat-cakra-bhedana or "piercing the six
centers." This curious expression is explained by the fact that in the
ordinary individual, the cakras are undeveloped and more like knots
(granthi) than beautiful lotus flowers. The awakened kundalini breaks
them open, disentangles their energies, vitalizes and balances them.
Three of the cakras represent a particular challenge to the yogin. Thus
the Tantric and non-Tantric scriptures mention three knots at the base
of the spine, the throat, and the "third eye." They are called brahma-,
vishnu-, and rudra-granthi respectively, after the deities Brahma,
Vishnu, and Rudra (= Shiva).
The goal of Tantra is to have the kundalini remain permanently
elevated to the topmost psychoenergetic center, which state coincides
with liberation. At the beginning, however, the kundalini will tend to
return to the cakra at the base of the spine, because the body-mind is
not yet adequately prepared. Therefore the practitioner must
repeatedly invite the Goddess power to unite with her divine spouse,
Shiva, at the top of Mount Kailasa, that is, in the sahasrara-cakra. This
will gradually remove the karmic inclination toward identifying with the
body-mind rather than Shiva-Shakti as one's ultimate identity. In
Kashmiri Tantra, this ever-blissful transcendental identity is called
aham ("I") versus the finite ego (ahamkara, "I-maker"), which is
driven by the desire to maximize pleasure and minimize pain and yet
continuously sows the seeds of suffering.
Tantra-Yoga aims at dissolving the illusion of being a separate finite
entity, and it does so by means of the union of the kula-kundalini with
the transcendental principle of akula, or Shiva. When this is
accomplished there is nothing that is not realized as utterly blissful.
Even the body, previously experienced as a material lump (pinda), is
seen to be supremely conscious and suffused with the nectar of bliss
and at one with all other bodies and with the universe itself.
Under the influence of Shakti, the body's chemistry starts to change
 and looks transfigured to the eyes of outside observers. It becomes
increasingly radiant, manifesting the supreme Consciousness-Bliss
(cid-ananda). The Tantric adept literally becomes a beacon of Light in
the world.
Posted by Asha at 03:51

Sunday, 13 December 2009

Lalitha Sahasranamam -106

106 SUDHA SARABHI VARSHINI –

She who makes nectar flow in all our nerves from sahasrara i.e. she
who gives the very pleasant experience of the ultimate
The Sahasrara Chakra encompasses the crown of the head where all
Chakras of the subtle system are integrated. When Kundalini passes
through the top of the head, at the fontanel area, your Realization is
manifested. Sahasrara is the Promised Land where absolute freedom
and Truth is granted.
The beginner of Sahaja Yoga receives Self-Realization at the start with
the raising of the Kundalini. Usually only a few strands rise at first and
the Chakras will only open slightly. Meditation and other simple
techniques provide daily opportunities to gradually cleanse and clear
the Chakras, enabling more strands of the Kundalini to rise. Your
ability to feel vibrations will increase. Vibrations will play a daily role to
determine right decisions; to feel conditions of others; to ascertain the
Truth; to develop a wise discretion; feel Nature; heal oneself and other
beings; solve problems and more. "Wisdom doesn’t mean that you
know how to argue things or you fight with people. No, it doesn’t
mean that. Wisdom means how you take to the good side of
everything to enjoy it. This is Wisdom and that you avoid all
destructive things and take to something constructive."
At the point of the Sahasrara we go beyond the relative to the
Absolute, and into the Absolute realization of Heaven on Earth. This is
a country far beyond our wildest imaginings, so much more than our
words can even seek to imply. This is our ultimate destination,
stretching out forever. Our progress towards this goal is a living
process. When the seed matures it naturally sprouts. When the
Kundalini reaches the Sahasrara, the lotus petals open and
enlightenment takes place. You may feel a pulsation in the crown of
the head, followed by a melting sensation and a flow of cool vibrations
from the fontanel areas. This is the baptism by which you know that
you are truly born again.Vibratory awareness begins at this point. As
the Kundalini unites our individual consciousness with the Universal
Consciousness (the atma to the Paramatma), we are suddenly tuned in
to the Universal Wavelength of Vibrations. These vibrations pervade
the cosmos but before Self-Realization, while we are still in the ego
form, we know nothing of them. When the Kundalini breaks the shell
of the egg, we emerge in His Kingdom, the Collective Unconscious.
Very ancient and great realized souls, liberated from the physical body
ages ago, are now able to reach this Kingdom of God within
effortlessly. By taking birth again on this Earth they are living proof to
the human race that they are pure spirit within, and all capable of
attaining eternal life. "But the man who is ignorant, who has no faith,
who is of a doubting nature, perishes. For the doubting soul there is
neither this world nor the world beyond nor any happiness" (BG 4:40).
We must have a positive basis for life, an unwavering faith to discover
the Truth which stands the test of life. "Kill therefore with the sword of
wisdom the doubt born of ignorance that lies in thy heart. Be one in
self-harmony, in Yoga, and arise, great warrior, arise!" (BG 4:42).As
human awareness is united to the Divine, we move into the subtlest of
communication, that is, into Collective Consciousness. We begin to feel
the presence and guidance of His Spirit within us and in others as well.
We learn to appreciate the real depth and beauty of another person
through vibrations. The beauty of Nature now manifests itself as
vibrations. Just ask the question and a positive answer comes as a
flow of vibrations. It is conversation with the Universe at its most
sublime.
The presiding Deity of the Sahasrara Chakra is Shri Lalita
Devi.Through Her Grace our kundalini is awakened, our spirit is
enlightened, and we feel the Paramchaitanya also. Because of Her we
can awaken the Kundalini of others after our own awakening. We can
give Self-Transcendence to others, we can heal and cure sickness, and
we can share the message of Divine Love with the entire world.
As a thousand sparks from a fire well blazing spring forth, each one
like the rest, so from the Imperishable all kinds of beings come forth,
my dear, and to Her return.Divine and formless is the Person; She is
inside and outside, She is not begotten, is not breath or mind; Utterly
pure, farther than the farthest Imperishable.From Her springs forth the
breath of life, the power of thought and all the senses, space, wind,
light, and water, and earth, the great supporter of all.Fire is Her head,
the sun and moon Her eyes, the compass points Her ears. The
revealed Vedas are Her word. The wind is Her breath, Her heart is the
all. From Her feet proceeded the earth. In truth, She is the inner
atman of all beings.From Her comes fire with its fuel, the sun; From
the moon comes rain, thence plants on the earth. The male pours seed
into the female; Thus from the Person creatures are born.From Her
come hymns, songs, and sacrificial formulas, Initiations, sacrifices,
rites, and all offerings. From Her come the year, the sacrificer, and the
worlds in which the moon shines forth, and the sun.From Her take
their origin the numerous Gods, the heavenly beings, men, beasts,
and birds, the in-breath and the out-breath, rice and barley, ascetic
fervor, faith, truth, purity, and law.From Her take their origin the
seven breaths, the seven flames, their fuel, the seven oblations; From
Her these seven worlds in which the breaths are moving each time
seven and hidden in secret (i.e., subtle system).From Her come the
oceans, from Her the mountains, from Her come all plants together
with their juices — With all beings She abides as their inmost
atman.The Person is all this — Work, ascetic fervor, Brahman,
supreme immortality. Who knows that which is hidden in the secret
cave, he cuts here and now, my dear, the knot of
ignorance.Mundakopanisad II, 1, 1
soundarya lahiri talks about the nectar in the following verse:
Sudha-sindhor madhye sura-vitapi-vati parivrte
Mani-dweepe nipo’pavana-vathi chintamani-grhe;
Shivaakare manche Parama-Shiva-paryanka-nilayam
Bhajanti tvam dhanyah katichana chid-ananda-laharim.
In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only by few select holy men.
Although this verse describes the abode of Sridevi, contemplation of
Sridevi's gross form is also intended here as per the Samayachara
tradition. The essence of Samayachara worship is the union of chit
Shakti with the Brahman. Shiva is Samaya and Sridevi is Samayaa.
The equation or inter-similarity of Shiva and Shakti is held as five-fold.
They are:
1. Adhishthana Samya – similarity in abode.
2. Anushthana Samya – oneness in indulgence of activities like
creation etc.
3. Avastha Samya – equality in state such as Lasya, Tandava etc.
4. Nama Samya – similarity in names such as Shiva and Shivaa,
Samaya and Samayaa etc.
5. Rupasamya – similarity in form, color etc., such as three eyes, red
color etc., in both.
A vivid account of Samayachara is described in Shubhagama
Panchaka. After initiation by a Sampradayavit Guru, the Sadhaka gains
some progress in the six fold (or four fold) unions. He then undergoes
a special kind of Diksha Samskara called Mahavedha on the ninth day
at the end of the Sharannavaratri. Sri Mahatripurasundari manifests
Herself to him in the Manipooraka Chakra after rising from the
Moolaadhaara. The devotee worships Sridevi mentally with all kinds of
offerings, bedecks her with jewels made of precious gems and thence
leads Her to the Anahata Chakra. Here again, the devotee worships
Sridevi mentally with sandal paste, flowers, incense, offerings, betels
and slices of nut etc. Thereafter, Sridevi is conducted to the Visuddhi
Chakra. Here she is bedecked with jewels full of gems of the nature of
the Kalas of the moon (Chandrakala). Thence she is lead to the Ajna
Chakra where the devotee offers the burning of camphor (Nirajana).
Thence Sridevi ascends to the thousand-petalled lotus (Sahasrara) in
the center of the upper part of the head and unites with Shiva in the
Chit Chandra mandala - the region of eternal bliss. The devotee draws
a curtain mentally and waits, in an adjacent apartment, the Devi's
return to Moolaadhaara. This forms a brief outline of Samayachara
mode of worship.
Posted by Asha at 08:10

Wednesday, 9 December 2009

Lalitha Sahasranamam -105

105 SAHARARAMBHUJAROODA
She who has climbed sahasrara the thousand petalled lotus which is
the point of ultimate awakening
This part of journey is something each and everyone should
experience but I have tried to detail out the different ways that
awakening is brought about.After the upward journey of Kundalini,
coursing through the Sushumna channel and the chakras along the
way , it is finally brought to the crown chakra, Sahasrara. This union is
the Realization of the Absolute, and is the meaning of Yoga.
There are stories of some person suddenly having an instant
awakening and complete transformation, reaching the absolute height
of spiritual realization, and having all of their latent impressions
(samskaras) that drive karma removed. While this might be
theoretically possible for anyone, it is much more common that the
awakening and realization of union comes in small parts, much like
sparks compared to a lightning bolt. Such bursts can be extremely
insightful, peaceful, and motivating. In such moments there may come
a flash of insight about some aspect of reality, philosophy, or divinity.
 Previous issues or questions might become resolved in a moment. In
any case, such experiences inspire one to gently continue on the path.

Experiences, even those flash-like glimpses, might come as a complete

surprise, in moments when least expected. Often such experiences
show us, in one way or another, that the reality of the world and
ourselves is not the way it appears in the external way. While the
experience may be very peaceful and inspiring, it is also common for
there to be a wave of fear. It is a natural part of the process, and is a
reaction to the fear of death. It is not that death is immanently coming
to the physical person, though some old ideas or impressions might be
releasing.
To repeat from earlier, it is easy to read the descriptions in the books
about Kundalini Awakening and the union of Shiva and Shakti, and to
want to have this immediately. This seems to be a natural desire, that
is useful if properly channeled into the motivation to do the practices.
However, it is imperative that one be prepared for the energy that
may be released in such an experience. If one is not ready, it can be
like putting too much electricity through a small wire or fuse, and that
is not useful in the long rung. It is far better to be prepared, to make
the body a healthy vehicle, the breath a balanced channel of energy,
and the mind an intellectually and emotionally stable conduit for the
experience. This involves diet, exercise, and cleansing practices,
including systematic introspection and the various breathing practices.
Once the Kundalini Shakti attains the state of union with the pure
consciousness at the sahasrara, there is no longer any unconscious
during that time. There is no longer a latent aspect, as full illumination
has come, eliminating this polarization of active and latent. Awareness
of the body and the external world is withdrawn into the highest
samadhi.
One comes to see in experience the truth that all of the body is in the
mind, but that not all of the mind is in the body, as it usually seems.
To the external view of other people, the body of one in this
heightened state of union may appear to be dead. It may be cold to
the touch, and there may be no perceptible vital signs, such as a
pulse. The body continues to function so that it might be used again
after the individuality returns.
The process towards realizing and abiding in pure consciousness is one
of evolution. The involution of consciousness into the human being is
conceptualized as being a process of the creative energy of Shakti
condensing further and further into solid form, and falling asleep at the
first chakra, at the perineum near the base of the spine. The process
of Kundalini Awakening reverses this involution until the full potential
of the human is realized in the return to the pure consciousness.
ith the goal being the merging of Shiva and Shakti, the latent with the
creative, there are two general approaches. Most of the work with
Kundalini Awakening, both the preparation and the awakening itself,
are done from the lower chakras. The process is one of awakening and
pushing the energy upwards in one way or another. A more direct
approach for those who are prepared is to pull the energy upward by
working directly with the chakras between ajna chakra (eyebrow
center), and the subtler chakras between there and the sahasrara (the
crown chakra).
Of the three paths of tantra, which are Kaula, Mishra, and Samaya
Tantra, the path of samaya tantra and Sri Vidya emphasizes
meditation in the Sahasrara chakra. It is the highest of the paths of
Tantra and Yoga meditation.
From the ajna chakra at the eyebrow center, the journey is up the
brahma nadi, an extension of the Sushumna channel. This may be first
experienced in the dark field of mind as a black object, lingam, circle,
or tunnel entrance. Along the journey to the sahasrara chakra at the
crown of the head (also known as the thousand-petalled lotus or
brahmarandra), there are other chakras, bindus (points), and levels of
consciousness that are encountered and transcended. To go through
these levels (called piercing the bindu) can seem like explosions or
crashing through walls. If awareness does not stop at one of these
points along the way, it comes to the union of the individual and the
Absolute.
Beyond the chakras: While the chakras are studied and explored in
the earlier stages, there comes a point where the student comes to
know the science beyond the chakras. This learning is given in
complete stillness and silence, subtler than all of the sounds and forms
related to the chakras. This knowledge is not available in any book or
school, and can happen wherever the aspirant is physically located,
whether close or far from any geographical location in the world or
physical teacher. Some schools of meditation say that the student
should study the chakras in depth. Others say that this is a waste of
one's life, and that it is better to know the chakras only well enough
that you recognize them when their features flash in awareness,
devoting your energies to the teachings and realities beyond, seeking
the greater knowledge called mahavidya.
Guru chakra: Beyond the first six chakras, between there and the
crown chakra, many other chakras, levels, or layers of reality are
experienced. For the aspirant who is willing to do so, the guru chakra
is used to purify the mind and to bring down spiritual truths. "Gu"
means darkness and "ru" means light.guru is the light that dispels the
darkness of ignorance. Guru is not any person, although guru may
operate through a person. Guru is actually the higher knowledge itself.
 Guru chakra is the doorway to that knowledge, to the wisdom and
guidance of the teacher within. The sixth chakra, at the eyebrow
center, is called ajna chakra, which includes "a" and "jna", which
means the center without knowledge or with little knowledge ("a" is
without and "jna" is knowledge). Guru chakra is experienced in the
forehead, and is also called jnana chakra, or the center with
knowledge. The knowledge of ajna is lower knowledge, while the
knowledge of jnana is higher knowledge. The yogi invites all of the
thoughts and samskaras to arise in the mind field of ajna chakra and
offers them into the higher knowledge, the triangular shaped fire of
guru or jnana chakra (Ajna and guru chakras are also called drikuti
and trikuti respectively). From that process the pathway is cleared,
and higher wisdom and teachings come down to the ajna. Eventually,
awareness itself travels upward, receding through and beyond, to That
which is the final abode, the Absolute, the union of Shiva and Shakti.
Tripura: Tri means three, and pura means city. Tripura is the
consciousness that operates in the three cities of Waking, Dreaming,
and Deep Sleep, as well as the Conscious, Unconscious, and
Subconscious aspects of mind. Sometimes conceptualized as the divine
feminine (Shakti), compared to the divine masculine (Shiva), she
permeates the three cities of the Gross world, the Subtle plane, and
the Causal reality. Tripura also permeates the many other trinities
such as the beingness inherent in past, present and future. This is a
Tantric rendering of the three levels of consciousness mapped out by
the OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and
Prajna. Dedication, devotion, love, and surrender into this creative
source or divine Mother is one of the finest aspects of Tantra as a
direct route to Realization. Some conceptualize Tripura as an
anthropomorphic deity, while the subtler practices are directed
towards Tripura as formless, that fourth state beyond the other three
cities. The Bindu of Sri Yantra is the symbol of this highest
transcendent Reality. The quality of the three cities is an aspect of OM
Mantra, Gayatri Mantra, and Mahamrityunjaya Mantra
Shaktipata: When all of the other practices have been done, and the
final barrier is encountered, that may be removed by the force or
grace of Shaktipata, which means the bestowing of Shakti. It is given
through the gift of consciousness called grace (kripa) or guru, whereby
a transference of energy happens, somewhat like a magnet affects
some metal objects. The experience of Shaktipat is consciously
experienced in an intense way. It may come in a single, large burst,
though more often it comes in smaller experiences along the way, with
each adding insight, as well as impetus and inspiration for further
treading of the path. It may come through the physical vehicle of a
 person or by transmission at a separate time and place, independent
of the presence of any person.
Sat chit ananda: The realization of the true Self is best described as
indescribable. However, for convenience sake it is sometimes
described as being the nature of sat, chit, and ananda. Sat means
existence itself. Chit means consciousness. Ananda means bliss.
Cosmic consciousness: Richard Bucke describes the direct experience
of the whole of consciousness in his 1901 book, Cosmic Consciousness.
It is a description of attaining subtle realm experience, and the
"conception" of the whole of the universe. This is coming close to the
realization of the union itself with the whole, though still somewhat
short of that realization"Like a flash there is presented to his
consciousness a clear conception (a vision) in outline of the meaning
and drift of the universe. He does not come to believe merely; but he
sees and knows that the cosmos, which to the Self Conscious mind
seems made up of dead matter, is in fact far otherwise - is in very
truth a living presence. He sees that instead of men being, as it were,
patches of life scattered through an infinite sea of nonliving substance,
they are in reality specks of relative death in an infinite ocean of life.
He sees that the life which is within man is eternal; that the soul of
man is as immortal as God is; that the universe is so built and ordered
that without any pre-adventure all things work together for the good
of each and all; that the foundation principle for the world is what we
call love, and that the happiness of every individual is in the long run
absolutely certain. The person who passes through this experience will
learn in a few minutes, or even moments, of its continuance more than
in months and years of study, and he will learn much that no study
ever taught or can teach. Especially does he obtain such a conception
of the whole, or least of an immense whole, as dwarfs all conception,
imagination, or speculation, springing from or belonging to ordinary
Self Consciousness, such a conception as makes the old attempts to
mentally grasp the universe and its meaning petty and even
ridiculous."
In the text, Vivekachudamini (The Crest Jewel of Discrimination), Adi
Shankaracharya relates a symbolic story of the interaction between a
teacher and a student. Shankara writes of the final joy of realization of
the Absolute, where the student cries out:
"The ego has disappeared. I have realized my identity with Brahman
[the word for the absolute reality] and so all my desires have melted
away. I have risen above my ignorance and my knowledge of this
seeming universe. What is this joy that I feel? Who shall measure it? I
know nothing but joy, limitless, unbounded!
"The ocean of Brahman is full of nectar--the joy of the Atman [the
individual Self]. The treasure I have found there cannot be described
 in words. The mind cannot conceive of it. My mind fell like a hailstone
into that vast expanse of Brahman's ocean. Touching one drop of it, I
melted away and became one with Brahman. And now, though I return
to human consciousness, I abide in the joy of the Atman.
"Where is this universe? Who took it away? Has it merged into
something else? A while ago, I beheld it--now it exists no longer. This
is wonderful indeed!
"Here is the ocean of Brahman, full of endless joy. How can I accept or
reject anything? Is there anything apart or distinct from Brahman?
"Now, finally and clearly, I know that I am the Atman, whose nature is
eternal joy. I see nothing, I hear nothing, I know nothing that is
separate from me."

Posted by Asha at 10:27

Sunday, 6 December 2009

Lalitha Sahasranamam - 104

104 RUDRA GRANDHI VIBHEDINI –

She who breaks the ties of Rudra grandhi i.e she who helps us cross
the ties due to our violent thoughts and nature.
The third granthi is located in ajna chakra and is associated with
attachment to siddhis, psychic phenomena and experiences. It is
called rudra granthi. Chanting of OM activates the ajna chakra.
Complete activation of ajna chakra is very important for advanced
spiritual guidance. You have to visualise that OM originates from your
perineum; goes up through the path of kundalini (central canal of the
spinal cord) expanded in your throat area and delivered through your
mouth. You should keep your mouth open while delivering A and U
literally pulling out the sound of OM from your perineum. Keep your
mouth closed and deliver M with a humming sound. The humming
sound should be alternated between high and low pitch. First, inhale
deeply, expanding your stomach, and while delivering OM gradually
contract your stomach. While delivering M, contract your stomach in
stages, synchronizing with high pitch of humming and by the time you
are about to be out of breath, stomach should have been contracted to
your maximum ability. If this is followed, not only your kundalini is
made to ascend properly, but your ajna chakra will be fully activated.
Concentration should be both on throat chakra and ajna chakra. You
can do mula bhandha while delivering M. You can also bite your teeth
while delivering M about which we have already discussed. These two
can supplement your other efforts. It is better that you learn this with
 the help of a master. This will also clear the way for the kundalini to
ascend upwards to sahasrara, by piercing the Rudra granthi. Rudra
granthi is just above ajna chakra. This block of Rudra granthi can be
removed by doing jalandra bhandha, either during meditation or prior
to meditation. When ajna chakra is well activated, it is not difficult to
pierce this granthi. However, this is the difficult granthi to cross and
possibly need more time and practice. Blessings by Gurus are
necessary for this. Once this last hurdle is crossed, nothing can stop
you to reach sahasrara chakra. When ajna chakra is well activated you
may also get some siddhis, which you should ignore after testing them
once. If lower chakras are not opened properly, ajna chakra will not be
activated. If you do not get any siddhis it is an indication that your
chakras are not activated well and you need more practice. Beyond
this point, your consciousness will play a vital role in establishing links
with various higher sources. You cannot go wrong from this point. If
you go wrong, there will be divine intervention to correct you.
Energy (Shakti) polarises itself into two forms, namely, static or
potential (Kundalini), and dynamic (the working forces of the body as
Prana). Behind all activity there is a static background. This static
centre in the human body is the central Serpent Power in the
Muladhara (root-support). It is the power which is the static support
(Adhara) of the whole body and all its moving Pranic forces. This
Centre (Kendra) of Power is a gross form of Chit or Consciousness;
that is, in itself (Svarupa), it is Consciousness; and by appearance it is
a Power which, as the highest form of Force, is a manifestation of it.
Just as there is a distinction (though identical at base) between the
Supreme Quiescent Consciousness and Its active Power (Shakti), so
when Consciousness manifests as Energy (Sakti), it possesses the twin
aspects of potential and kinetic Energy.There is polarisation of Shakti
into two forms—static and dynamic. In the mind or experience this
polarisation is patent to reflection; namely, the polarity between pure
Chit and the Stress which is involved in it. This Stress or Shakti
develops the mind through an infinity of forms and changes in the
pure unbounded Ether of Consciousness—the Chidakasa. This analysis
exhibits the primordial Shakti in the same two polar forms as before,
static and dynamic. Here the polarity is most fundamental and
approaches absoluteness, though of course, it is to be remembered
that there is no absolute rest except in pure Chit. Cosmic energy is in
an equilibrium which is relative and not absolute. The Cosmic Shakti is
the collectivity (Samashti) in relation to which the Kundalini in
particular bodies is the Vyashti (individual) Shakti. The body is, as I
have stated, a microcosm (Kshudrabrahmanda). In the living body
there is, therefore, the same polarisation of which I have spoken.
From the Mahakundalini the universe has sprung. In Her Supreme
 Form She is at rest, coiled round and one (as Chidrupini) with the
Siva-bindu. She is then at rest. She next uncoils Herself to manifest.
Here the three coils of which the Kundalini Yoga speaks are the three
Gunas and the three and a half coil are the Prakriti and its three
Gunas, together with the Vikritis. Her 50 coils are the letters of the
Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the
Mother of the Varnas, issue from Her. She is thus moving, and
continues even after creation to move in the Tattvas so created. For,
as they are born of movement, they continue to move. The whole
world (Jagat), as the Sanskrit term implies, is moving. She thus
continues creatively acting until She has evolved Prithvi, the last of the
Tattvas. First She creates mind, and then matter. This latter becomes
more and more dense. It has been suggested that the Mahabhutas are
the Densities of modern science:—Air density associated with the
maximum velocity of gravity; Fire density associated with the velocity
of light; Water or fluid density associated with molecular velocity and
the equatorial velocity of the earth’s rotation; and Earth density, that
of basalt associated with the Newtonian velocity of sound. However
this be, it is plain that the Bhutas represent an increasing density of
matter until it reaches its three dimensional solid form. When Shakti
has created this last or Prithvi Tattva, what is there further for Her to
do? Nothing. She therefore then again rests. At rest, again, means
that She assumes a static form. Shakti, however, is never exhausted,
that is, emptied into any of its forms. Therefore, Kundalini Shakti at
this point is, as it were, the Shakti left over (though yet a plenum)
after the Prithvi, the last of the Bhutas, has been created. We have
thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the
point of absolute rest; and then the body in which the relative static
centre is Kundalini at rest, and around this centre the whole of the
bodily forces move. They are Shakti, and so is Kundalini Shakti. The
difference between the two is that they are Shaktis in specific
differentiated forms in movement; and Kundalini Shakti is
undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in
the Muladhara, which means ‘fundamental support’, and which is at
the same time the seat of the Prithvi or last solid Tattva and of the
residual Shakti or Kundalini. The body may, therefore, be compared to
a magnet with two poles. The Muladhara, in so far as it is the seat of
Kundalini Shakti, a comparatively gross form of Chit (being Chit-Shakti
and Maya Shakti), is the static pole in relation to the rest of the body
which is dynamic. The working that is the body necessarily
presupposes and finds such a static support, hence the name
Muladhara. In sense, the static Sakti 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 residual Shakti left over after such
operation.
How is the body sustained? In the first place, though Kundalini Sakti is
the static centre of the whole body as a complete conscious organism,
yet each of the parts of the body and their constituent cells have their
own static centres which uphold such parts or cells. Next, the theory of
the Yogins themselves is that Kundalini ascends and that the body, as
a complete organism, is maintained by the nectar which flows from the
union of Siva and Sakti in the Sahasrara. This nectar is an ejection of
power generated by their union. The potential Kundalini Sakti becomes
only partly and not wholly converted into kinetic Sakti; and yet since
Sakti—even as given in the Muladhara—is an infinitude, it is not
depleted; the potential store always remains unexhausted. In this
case, the dynamic equivalent is a partial conversion of one mode of
energy into another. If, however, the coiled power at the Muladhara
became absolutely uncoiled, there would result the dissolution of the
three bodies—gross, subtle and causal, and consequently, Videha-
Mukti, bodiless Liberation—because the static background in relation to
a particular form of existence would, according to this hypothesis,
have wholly given way. The body becomes cold as a corpse as the
Sakti leaves it, not due to the depletion or privation of the static power
at the Muladhara but to the concentration or convergence of the
dynamic power ordinarily diffused over the whole body, so that the
dynamic equivalent which is set up against the static background of
Kundalini Sakti is only the diffused fivefold Prana gathered home—
withdrawn from the other tissues of the body and concentrated along
the axis. Thus, ordinarily, the dynamic equivalent is the Prana diffused
over all the tissues: in Yoga, it is converged along the axis, the static
equivalent of Kundalini Sakti enduring in both cases. Some part of the
already available dynamic Prana is made to act at the base of the axis
in a suitable manner, by which means the basal centre or Muladhara
becomes, as it were, oversaturated and reacts on the whole diffused
dynamic power (or Prana) of the body by withdrawing it from the
tissues and converging it along the line of the axis. In this way, the
diffused dynamic equivalent becomes the converged dynamic
equivalent along the axis. What, according to this view, ascends is not
the whole Sakti but an eject like condensed lightning, which at length
reaches the Parama-Sivasthana. There the Central Power which
upholds the individual world-Consciousness is merged in the Supreme
Consciousness. The limited consciousness, transcending the passing
concepts of worldly life, directly intuits the unchanging Reality which
underlies the whole phenomenal flow. When Kundalini Sakti sleeps in
the Muladhara, man is awake to the world; when she awakes to unite,
and does unite, with the supreme static Consciousness which is Siva,
 then consciousness is asleep to the world and is one with the Light of
all things.
The main principle is that when awakened, Kundalini Sakti, either
Herself or Her eject, ceases to be a static Power which sustains the
world-consciousness, the content of which is held only so long as She
sleeps; and when once set in movement is drawn to that other static
centre in the Thousand-petalled Lotus (Sahasrara) which is Herself in
union with the Siva-consciousness or the consciousness of ecstasy
beyond the world of form. When Kundalini sleeps, man is awake to this
world. When She wakes, he sleeps—that is, loses all consciousness of
the world and enters his causal body. In Yoga, he passes beyond to
formless Consciousness.
Glory, glory to Mother Kundalini, who through Her Infinite Grace and
Power, kindly leads the Sadhaka from Chakra to Chakra and illumines
his intellect and makes him realise his identity with the Supreme
Brahman!
Posted by Asha at 03:14

Thursday, 3 December 2009

Lalitha Sahasranamam - 103

103 AGNA CHAKARANTHARALASTHA –

She who lives in between two eye lids in the form of she who orders.
the term in the form of she who orders is referred to the vision or the
wisdom and the consciousness related to it.
“There is no eye equal to wisdom, no darkness equal to ignorance, no
power equal to the power of the spirit, and no terror equal to the
poverty of consciousness" - Talmud of Immanuel
Vision is perhaps the greatest gift to humans. The term vision is not
merely restricted to the ‘act of seeing’ but also implies perception and
interpretation by the brain. Vision, therefore implies the faculty of
sufficient knowledge to interpret things in the right perspective. For
example, initially though a baby can see all objects but cannot identify
them due to lack of understanding. Gradually the learning process
enables him/her to perceive, identify and visualize things. What we
see with the eyes is passed on as electrical signals to the brain and it
is the interpretation by the brain that is more important. Similarly, a
developed mind has the eye of Inner consciousness or ‘The Vertical
Eye’, which enables us to see within. It symbolizes a vision of ones
own self and surroundings. For true vision, the inner eye also needs to
be developed through awareness, consciousness and understanding of
our inner self.
The Vertical Eye, also called the Agna Chakra according to Psychedelic
Yoga or Buddhi -The sixth yogic chakra is the focus of energies for our
body. A stronger Agna Chakra provides a sense of direction to these
energies. The Third Eye metaphorically symbolizes the totality of our
Inner senses. The word Rishi means a seer, who sees the Great
Beyond through the ‘Third Eye’. He sees in to all the causes behind all
the effects, manifested in our particular plane of Being. Hence
Acquisition of the Third Eye is the singular goal of all Advanced
souls.We usually experience our past lives/future by activating our
Third Eye or Agna Chakra, which represents Enlightenment.
Experiencing our past lives and dropping the past and reaching a
higher understanding is a giant step towards ones Enlightenment.
Buddha had experienced 643 past lives before his enlightenment and
told as Jataka Tales.Another example is that of Lord Shiva. Lord Shiva
according to Hindu mythology is the ‘Destroyer’ whose purpose is to
destroy in order recreate. The focussed energy through the vertical
eye is therefore used for destructive purposes also but it would be
incorrect to say that the vertical eye is the cause for destruction. The
purpose or use of the focussed energy is equally important but has to
be defined separately. Lord Shiva’s vertical eye is, therefore the
perfect example of inner strength, awakening and focus of energy,
which is so strong that it can enlighten the world and destroy it as
well. The Agna Chakra is the means of enlightenment and focus of
energy, which would be useful in achieving one’s sole purpose in
life.The Physiological impact of the Agna centre is to energize the
pineal gland which when open, becomes the organ of clairvoyance and
higher vision, scientific reasoning, will and philosophical thought. The
sixth centre having its seat in the region between the eyebrow sand is
related to our life force. It is linked with the pituitary gland and the
sub-cortical areas of the brain. This centre controls the sensual
activities. The 'Third Eye' is an addition to the sensual perceptions and
abilities. Hence, it is called the intellectual point to control the senses.
Development of the chakra awakens the ability to see and regulate
astral and mental forces on the super-physical level.If you divide the
brain into three parts, the front part is the intellectual part, having
control over the sense organs. The middle part is the lobe of wisdom,
the function of which is to increase and transform human material
consciousness to God consciousness. The rear part is the lobe of
universal secrets. It is also connected with the Pineal gland and,
therefore, the universal secrets are revealed. Strengthening the Agna
chakra shall hence lead to enlightenment through activation of the
pineal gland.It is also interesting to note that the Great Indian
Forehead Decoration of ‘Bindis’ also have significance that can be
related to the Agna Chakra. The area between the eyebrows, where
Bindis are placed, known as the 'agna' meaning 'command', is the seat
of concealed wisdom. It is the centre point wherein all experience is
gathered in a concentrated manner. According to the tantric cult, when
during meditation the latent energy ('kundalini') rises from the base of
the spine towards the head, this 'agna' is the probable outlet for this
potent energy. The red 'kumkum' between the eyebrows is said to
retain energy in the human body and control various levels of
concentration also symbolising auspiciousness and good fortune.”
The same thought is expressed in Soundarya lahiri as well.
Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano’pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.
Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids.
here is an interesting incident which needs to be mentioned because
very often we do things without knowing the true essence of it.when I
was taught Lalitha Sahasranama I was told to recite lalitha Trishati
and many of you must be doing that like me. do you know why?
here it is:
In the Lalithopakyanam chapter, Hayagreeva teaches Agasthya the
famous Lalitha sahasranamam. But Agasthya does not get satisfied
because he feels that his teacher has not taught him one another
important stotra. Hayagreeva hesitates because that one stotra is
extremely secret. Then Lalitha herself appears before Hayagreeva and
asks him to teach Agasthya, the most secret of the stotras called
Laltha Trishati. She also tells him that this is the Sarva Poorthikara
stotra meaning “that stotra which completes everything.” Then
Hayagreeva thanks his disciple for giving him an opportunity of seeing
the Goddess Lalitha herself and teaches him The Lalitha Trishathi
stotra.This stotra recounts the 300 names of the goddess. Twenty
names each start from each of the fifteen letters which form the
Pancha dasakshari manthra (the 15 letter manthra). This manthra
isKa- aa-ee-la-hrimHa –sa-ka-ha-la-hrimSa-ka-la-hrimThe first five
letters (vaag bhava Koota) given in the first line originate from the
Mooladhara (Literally basic support or the support which is the root)
which is situated below the vertebral column. This is supposed to
 house the baser instincts in man. This manthra (entire first line) is
supposed to rise from Mooladhara like the fire in time of deluge and
touch the anahatham (the basis for food)The second six letters (Kama
raja koota) start from the anahatham with the power and brilliance of
billions of sun and touches the Agna chakra(Literally the wheel of
command).The last four letters (Shakthi koota) starts from the Agna
chakra like the soothing light of billions of moon and touches the
Lalata Madhya(The center of the forehead). This series of sounds is
supposed to start from the baser instincts (Compared to a coiled
serpent sleeping in The Mooladhara) lights one by one the Stomach ,
the chest and travels through the Sushmna Nadi and blossoms the
unopened bud of the Lotus with thousand petals in the brain. Once this
is opened the Yogis believed that there is no knowledge in earth and
heaven that you did not know.Each line of Panchadasakshari manthra
is considered equivalent to one Gayatri. Because of this the chanting of
Lalitha Trishathi is supposed to lead to great benefits to the Sadhaka.
It is supposed to give him all that is needed.So next time you recite
Lalita trishati, think of what I said .
Posted by Asha at 02:36