KUNDALINI

 

Many philosophers and spiritual researchers have named it as ‘Serpent’. Kundalini or serpent power is something that is related to subtle body ( shuksma Sharira) rather than to physical body. For every macroscopic phenomenon there lies a subtle microscopic phenomenon. Kudalini energy plays a vital role and has manifested itself in various energy forms like - Life energy ( chinese call it chi -the life force), we call it as Jeevani Shakti, creative energy, will energy. Kundalini is a fire, and breathe (prana) is a Dravya, and the product is life ( a kind Yajna).We offer prana to fire -Kundalini, and the resultant or product is life force. The body itself is a Shava ( jada) and kundalini ( adi shakti) when holds this shava, becomes shiva. Shiva is shava without shakti.

Gyaneswari Gita describes the complete process when a kundalini awakens, what it does to body and mind.

The Apana breath then hits the Muladhar Chakra situated at between the anus and the generating organ and removes all the impurities accumulated there since childhood. Then the Apana breath rises to the Manipur Chakra situated just below the navel and starts hitting against it. Thus, the confined breath stirs the body from inside and removes the impurities accumulated since childhood.

Then the powerful breath enters the abdomen and eliminates the phlegm and bile. Then it reaches the centres of the seven essential elements ( viz. flesh, blood, muscles, bones, marrow, chyle and semen), gets rid of the fat, and drives the marrow out from the bones. It cleans the blood vessels and relaxes the organs which may frighten the seeker but he should not get frightened. By creating these ailments it throws the diseases out from the body. Then, the Apana breath brings the solid flesh and bones and the liquid blood together.

While this goes on the Kundalini force awakens by virtue of the heat created by the yogic posture. It was sleeping like a baby cobra coiled in three and half coils near the navel with its mouth facing down, but now gets awakened due to the constriction by the Mula Bandha.

When it wakes up it opens its mouth and swallows the Apana which has occupied the space in the region of the heart. It then swallows the fat and excess flesh from the region of the heart and wherever else it can find flesh.

Then it searches for the palms and soles, tears open the upper parts and searches every joint and organ. It extracts the vitality from the nails, purifies the skin and makes it touch the bones. Then it cleans the insides of the bones and scrapes the interior of the blood vessels with the result that the roots of the hair are burnt. It then drinks off the seven essential elements and makes the body hot and dry.

It then draws back the Prana coming out of the nose and the Apana which is inside and when they meet only the curtains of the six Chakras separate them. They would have met except that Kundalini asks them, "What business have you here? Get aside!"

The principle is that the Kundalini eats off the Earth principle (solid part) and also completely licks off the Water principle (liquid part) from the body and feeling satiated becomes mild and rests at the Sushumna (central) nerve in the spine. In this satisfied mood it vomits the saliva which becomes the nectar which guards the body.

At this stage the heat leaves the body which now becomes cool from inside as well as from outside because of which the lost strength returns. The flow in the Sushumna nerve stops and the functions of the remaining nine Pranas also stop. Because of this the body is without action and becomes still.

The Ida and Pingala nerves in the spine meet and the three knots get loosened and the curtains of the six Chakras open. Then the vital airs passing through the right and left nostrils (which are designated Sun and Moon respectively) fade to the extent that even a flame will not flicker by them. At this time, the intellect gets stilled and the remaining fragrance in the Prana enters the Sushumna nerve along with the Kundalini. Then the spiritual nectar (Ambrosia or Amrit) situated at the crown of the head spills into the mouth of the Kundalini and then gets absorbed throughout the body including the ten Pranas.

The skin which veils the lustre of this nectar but is brightened by it is shed and all the organs show their bright aura. . Now even Death is afraid of it (the body) and the ageing process gets reversed. The yogi gets back his lost childhood and he looks like a boy. He gets bright new nails. He gets new teeth also but they are tiny like a row of pearls. Tiny hair grow on the body. The palms and soles become red and the eyes become so clean that his vision cannot get confined within the eyelids and even with half-closed eyes the range of his vision reaches the sky. Though the colour of his skin becomes golden, his body becomes light as air because now there is no earth and water principles in it. He is able to see beyond the seas and understand what is going on in heaven. He is able to understand what is in an ant's mind and he can ride the wind. Even if he walks on water his feet do not get wet. Thus he attains such occult powers (Siddhis).

The Kundalini, with the help of Prana rises up to the heart through the Sushumna nerve. This Kundalini now may be considered as the basis of this universe and of AUM which is the expression of Supreme Soul. The yogi then starts hearing the divine Anahat sound. The intellect which is near the Kundalini power becomes active and is now able to hear some of this Anahat sound(om). There are ten types of Anahat sound and he hears the first type of sound called Ghosha and in this basin of Ghosha itself sound pictures are then generated which one sees through one's imagination but when the person is not himself where is the imagination? Actually it is impossible to explain where the sound is coming from.

Anahat sound reverberations near the heart persist as long as Air principle is not destroyed. The reverberations in the Sky principle (space) open the window of the Brahmarandhra ( or Sahasrar) easily. There is another space above the Sahasrar (lotus of thousand petals) where the Consciousness (*Chaitanya*) resides without support. There the Kundalini flashes its energy and by giving an offering of it to the intellect it makes the duality disappear. Now the Kundalini drops its brilliance and merges with the Prana. At that time it looks like a golden robe shed by a statue of air or like a tongue of lightening. Thus when it reaches up to the Sahasrar it looks like a golden chain or a stream of shining water. Then it suddenly vanishes in the space of the spiritual heart and its power dissolves into itself. We should really call it power but it is really the life-force which is no longer aware now of any material aspect of the world.

In this state things like conquering the mind, holding the breath or meditating do not remain. Having desires or giving them up also stop. Therefore this Kundalini may be considered as the melting pot of all the five principles.

Dnyaneshwar Maharaj says, "Using the body itself to devour the ego about the body is the principle of the Nath Panth (sect). Shri Krishna has merely mentioned it in the Gita, but I have put the details before the audience."

Siddhis When the lustre of the power vanishes, the appearance of the body also changes and eyes of common people cannot see the real form of the yogi. Actually the gross body continues to possess the limbs and other organs but it is now made of air principle. His body can become so light that he is called Khechar (possessed by Great Saint like Devraha Baba, Trailanga Swami, Swami Ramkrishna, many more) i.e. one who can travel through space. Once he reaches this stage his body performs miracles because now he has gained Siddhis. One need not go into the details about these Siddhis, main point being that the three principles Earth, Water and Fire have disappeared from within his body. Of the five principles, Water principle has destroyed the Earth principle and Air principle has destroyed the Water principle while in the spiritual heart, the Air principle has destroyed the Fire principle. What remains is the Air principle in the shape of the body. But after some time that too vanishes in the space of the spiritual heart. At this time the Kundalini changes its name to Marut i.e. wind or air. But until it merges into Brahman its form as power persists.

Then it breaks the Jalandhar knot and surges through the throat to the Brahmarandhra. With the help of recitation of the basic sound AUM, it rises to the Pashyanti stage of the sound and enters the Brahmarandhra up to the half of Tanmatra. By steadying itself in the Brahmarandhra, it embraces the Brahman. The curtain of the five principles is withdrawn and the power meets the Supreme Brahman and evaporates into it along with the Sky principle. Thus, the soul which was separated from the Brahman by virtue of acquiring the body enters the Brahman. At that time thoughts about whether the soul is different from me (i.e. the Brahman) does not survive in the mind.

The person now experiences merging of what is described as sky principle with the sky. This cannot be described in words but has only to be experienced.

Arjuna, understand that this phenomenon is not something explicit which can be understood by listening to words.

“There is nothing more left for him to know. I can only say that if one is fortunate then one should experience it and be one with the Brahman. But it is meaningless to talk about it. That (the Brahman) is the root of the universe, fruit of the yoga, and the energy of the bliss. That is where the forms dissolve. It is the place of liberation and beginning and end disappear there. It is the seed of the five principles and brightness of the Great Effulgence. When the non-believers tortured my devotees, I had to assume my beautiful four-armed form out of it (the Brahman). The great bliss of this state is beyond description. Persons who have realised Self by steadily striving for it have become pure and reached my status”.

Need of Vairagya and Asthangyoga for Kundalini Awakening

Vairagya is combination two words ( Dwesha and Raga). Aspirant mind should be freed from attachment from worldly pleasures. Have no feeling of hate or attachment. You are bound in this world by desires, actions and manifold anxieties, you are not prepared for it.

When the whole vitality is sapped from the body one cannot do any rigid Sadhana. Youth is the best period for Yoga Abhyasa. This is the first and the foremost qualification of a Sadhaka; there must be vigour and vitality. One who has a calm mind, who has faith in the words of his Guru(Spiritual master) and Sastras(spiritual books), who is moderate in eating and sleeping and who has the intense longing for deliverance from the Samsara-Chakra is a qualified person for the practice of Yoga.

Having cast aside egoism, violence, arrogance, desire, wrath, covetousness, selfless and peaceful—he is fit to become ETERNAL.” Those who are addicted to sensual pleasures or those who are arrogant and proud, dishonest, untruthful, diplomatic, cunning and treacherous and who disrespect the Guru, Sadhus and elders and take pleasure in vain controversies and worldly actions, can never attain success in Yogic practices. Kama, Krodha, Lobha, Moha, Mada, and all other impurities should be completely annihilated. One cannot become pure and perfect when one has so many impure qualities.

Straightforwardness, service to Guru, the sick and old persons, Ahimsa, Brahmacharya, spontaneous generosity, Titiksha, Sama Drishti, Samata, spirit of service, selflessness, tolerance, Mitahara, humility, honesty and other virtues to an enormous degree. Aspirants will not at all be benefited in any way in the absence of these virtues even if they exert much to awaken the Kundalini through Yogic exercises. Aspirants should freely open their hearts to their Guru. They must be frank and candid. They should give up the self-assertive, Rajasic vehemence, vanity and arrogance, and carry out their master’s instructions with Sraddha and Prem. Constant self-justification is a dangerous habit for a Sadhaka. Energy is wasted in too much talking, unnecessary worry and vain fear. Gossiping and tall-talk should be given up entirely. A real Sadhaka is a man of few words, to the point and that too on spiritual matters only. Sadhakas should always remain alone. Mouna is a great desideratum. Mixing with householders is highly dangerous for a Sadhaka. The company of a householder is far more injurious than the company of a woman. Mind has the power to imitate.

Diet

A Sadhaka should observe perfect discipline. He must be civil, polite, courteous, gentle, noble and gracious in his behaviour. He must have perseverance, adamantine will, asinine patience and leech-like tenacity in Sadhana. He must be perfectly self-controlled, pure and devoted to the Guru.

A glutton or one who is a slave of his senses with several bad habits, is unfit for the spiritual path. “Mitaharam vina yastu yogarambham tu karayet; Nanarogo bhavettasya kinchit yogo na siddhyati “Without observing moderation of diet, if one takes to the Yogic practices, he cannot obtain any benefit but gets various diseases” (Ghe. Sam. V-16). Food plays a prominent place in Yoga-Sadhana. An aspirant should be very careful in the selection of articles of Sattvic nature especially in the beginning of his Sadhana period. Later on when Siddhi is attained, drastic dietetic restrictions can be removed. Purity of food leads to purity of mind. Sattvic food helps meditation. The discipline of food is very very necessary for Yogic Sadhana. If the tongue is controlled, all the other Indriyas are controlled. “Ahara-suddhau sattva-suddhih, sattva-suddhau dhruva smritih; Smriti-lambhe sarva-granthinam viprarnokshah—By the purity of food follows the purification of the inner

By the purity of food follows the purification of the inner nature, by the purification of the nature, memory becomes firm and on strengthening the memory, follows the loosening of all ties and the wise get Moksha thereby.

To Eat :

List of Sattvic articles for a Sadhaka. Milk, red rice, barley, wheat, Havishannam, Charu, cream, cheese, butter, green dal (Moong dal), Badam (almonds), Misri (sugar-candy), Kismis (raisins), Kichidi, Pancha Shakha vegetables (Seendil, Chakravarty, Ponnan-gani, Chirukeerai and Vellaicharnai), Lowki vegetable, plantain-stem, Parwal, Bhindi (lady’s finger), pomegranates, sweet oranges, grapes, apples, bananas, mangoes, dates, honey, dried ginger, black pepper, etc., are the Sattvic articles of diet prescribed for the Yoga Abhyasis.

Charu: Boil half a seer of milk along with some boiled rice, ghee and sugar. This is an excellent food for Yogins. This is for the day-time. For the night, half a seer of milk will do.

Milk should not be too much boiled. It should be removed from the fire as soon as the boiling point is reached. Too much boiling destroys the nutritious principles and vitamins and renders it quite useless. This is an ideal food for Sadhakas. Milk is a perfect food by itself. A fruit diet exercises a benign influence on the constitution. This is a natural form of diet. Fruits are very great energy-producers. Fruits and milk diet help concentration and easy mental focussing. Barley, wheat, milk and ghee promote longevity and increase power and strength. Fruit-juice and the water wherein sugar-candy is dissolved, are very good beverages. Butter mixed with sugar-candy, and almonds soaked in water can be taken. These will cool the system

Not to Eat

Sour, hot, pungent and bitter preparations, salt, mustard, asafoetida, chillies, tamarind, sour curd, chutnee, meat, eggs, fish, garlic, onions, alcoholic liquors, acidic things, stale food, overripe or unripe fruits, and other articles that disagree with your system should be avoided entirely. Rajasic food distracts the mind. It excites passion. Give up salt. It excites passion and emotion. Giving up of salt helps in controlling the tongue and thereby the mind and in developing will-power also. Snake-bite and scorpion-stings will have no influence on a man who has given up salt. Onions and garlic are worse than meat. Live a natural life. Take simple food that is agreeable. You should have your own menu to suit your constitution. You are yourself the best judge to select a Sattvic diet. The proficient in Yoga should abandon articles of food detrimental to the practice of Yoga. During intense Sadhana, milk (and ghee also) is ordained. I have given above several articles of Sattvic nature. That does not mean that you should take all. You will have to select a few things that are easily available and suitable to you. Milk is the best food for Yogins. But even a small quantity of milk is harmful for some and may not agree with all constitutions. If one form of diet is not suitable or if you feel constipated, change the diet and try some other Sattvic articles. This is Yukti. In the matter of food and drinks you should be a master. You should not have the least craving or sense-hankering for any particular food. You must not become a slave to any particular object.

Age

Young boys under 18 years of age whose bodies are very tender should not have too much practice. They have a very tender body which cannot stand the exertion of Yogic exercises. Further, a youth’s mind will be wandering and unsettled and so, in youth one cannot concentrate well, whereas, Yogic exercises require intense and deep concentration. In old age when all vitality is sapped by unnecessary worry, anxieties, troubles and other worldly Vyavaharas, one cannot do any spiritual practice. Yoga requires full vitality, energy, power and strength. Therefore the best period for Yoga Abhyasa is from 20 to 40 years of age. Those who are strong and healthy can take to Yogic practices even after 50.

Master

Enlightened guru, experienced master.

Guru is one who has full Self-illumination and who removes the veil of ignorance in deluded Jivas. Guru, Truth, Brahman, Ishvara, Atman, God, Om are all one. The number of realised souls may be less in this Kali Yuga when compared with the Satya Yuga, but they are always present to help the aspirants. They are always searching for the proper Adhikarins

Guru is Brahman Himself. Guru is Ishvara Himself. Guru is God. A word from him is a word from God. He need not teach any. Even his mere presence or company is elevating, inspiring and soul-stirring. The very company itself is self-illumination. Living in his company is spiritual education. That which comes out of his lips is all Vedas or gospel-truth. His very life is an embodiment of Vedas. Guru is your guide or spiritual preceptor, real father, mother, brother, relative and intimate friend. He is an embodiment of mercy and love. His tender smile radiates light, bliss, joy, knowledge and peace. He is a blessing to the suffering humanity. Whatever he talks is Upanishadic teaching. He knows the spiritual path. He knows the pitfalls and snares on the way. He gives warning to the aspirants. He removes obstacles on the path. He imparts spiritual strength to the students. He showers his grace on their heads. He takes their Prarabdha even on his head. He is the ocean of mercy. All agonies, miseries, tribulations, taints of worldliness, etc., vanish in his presence.

Yoga and Meditation

Aspirant should be aware nadis, chakras, pranayam, aasan and mudras.