Kundalini- The Path to Enlightenment

This last one week of the fading year 2015, paving way to 2016, took away all the time to 'activation' of the sublime pranic energy at the basal plexus - at the end of the spine, popularly known as Kundalini or serpent power. A gist of that is presented here in the following:

   It goes to the credit of Sri Vidyaranya, the founder of the Vijayanagara Empire that we have the Sri-vidya cult and the kundalini SrI-vidya Yogashastra as a means of attainment to Shivasamavesha, unity consciousness. Tantraraja-tantra, Matrikarnava, Tripurarnava, and Yogini-hridaya have come as the basis of Sri-vidya Yogashastra. The cult of Sri-vidya was further promoted by Lolla Lakshmidhara and Gambhiraraya-dikshita and his son Bhaskara-raya (Bhasuranandanatha) who revived the tantric aspects of Atharva-Veda. Both Lolla Lakshmidhara and Bhaskara-raya gave a more acceptable Vedic status to the otherwise much-abused cult in its rudimentary form. “They minimized the value of external rites and practices and emphasized the merit of inner-worship (antaryaga), once a fair degree of understanding has arisen (from external worship). They advocated Vamakeshwara-tantra for this purpose:

Antaryogatmika puja sarvapujottamaa priye | Bahih puja vidhatavya yaavajnyanam na jayate||

  It is reiterated here that “Best of all forms of worship is inner worship. External worship (viz, ritualistic) is to be resorted to until the dawn of enlightenment” (SKR: Srividya-kosha). Bhavanopanishat, too, emphasizes the need for Meditation (dhyana) and importance is given to body (material), mind in gradation, and prana (life-force) in various fields of action and their identity established with the corresponding powers (shakti) located in the various parts of Chakra” (Traya-nyasa-Bhaskara-raya in Bhavanopanishat prayoga vidhi). The ultimate, however, is of Jnynandanatha of Sringeri, who has given us the ‘Sharada Chatushyati’ in which elaborate process of chakra meditation is described. (See Sri-Chakra rupini Sringeri Sharadamba vaibhava, by the same author, pub.: Trayinyas Srividya Foundation, Mysore 2014)

    Thus, we have a beautiful spiritual text of Sri-vidya as kundalini yogashastra for our upasana to attain liberation.

    ‘Sri-Vidya’ is the mantra-yantra-tantra yoga-shastra. In a sense, it is an ancient science of engineering and technology dealing with manifest forms of the universe- srushthi, sthiti, laya, vialaya (creation, sustenance, dissolution, and merger of the universe in brahman). It is the very power of creation, knowledge (vidya) and creative power and, as such, it is prior to the evolution of mankind and, deals with higher creation (shuddha-sattva vidya), manifestation of the deva-devata shakti, divine forces, power, knowledge, creative energy and forces that sustain and administer the universe, summarily stated to be the Vedic Gods. It is certain that it is an intuitional knowledge of the great sages, the realized souls, the mantra drushtaras (Rishis who visualized mantras). Shreem (SrIM) is parabrahma- svarupini Devi Sharada -the Divine Mother, supreme creatrix, Jnyan-svarupini- the very embodiment of all Knowledge, and aksharamalini (the Garland of Letters). In short, Sri-vidya is the abode of pure Consciousness (‘cit-shakti’) that pervades the universe as waves and vibration of Sound (Shabda). In fact, ‘Shabda is the tanmatra’, the source of Akasha (Space). This primordial matter akasha is Spirit, as well. ‘Consciousness’ (‘cit’) is just a powerful force (shakti), a glorious power (aishvarya), pure knowledge (jnyan), strength (bala), potency (virya), and Light (prakasha/tejas)- all attributes of parabrahma-svarupini Sri Sharadamba. In Pancharatra, this Shakti is attributed to Lakshmi, the power of Vishnu, Sudarshana. It is that pure consciousness, ‘chit-shakti’ that cognizes the self (Atman), as well as, ‘the other’ (the phenomenal objective world). It is parabrahman that defies any name and form and, is simply known as- ‘what it is’ and ‘what it does’!

   Sri-vidya is the embodiment of Pure Consciousness (Sahasrar-prajnya).  However, it requires yoga to attain to this highest state of unity-consciousness, samaya state of total awareness of oneness with Shiva (Shiva samavesha). This is possible only through yoga and we have to raise our individual conscious level from muladhara-prajnya (of mundane existence) and reach to the sahasrar-prajnya by activating the ‘kundalini-shakti’. Incidentally, the Kundalini Shakti is none other than the Sri-vidya! ‘Sri-vidya’ is the potent force that governs the jiva as prana, prajnya, and the vital airs. It is Knowledge of the Self (Atmavidya); it is also known as Knowledge of brahmn (BrahmavidyA) since the Atman is no other than brahmn. It is this highest knowledge (para-vidya) dealing with one’s Self,

The Atman, that we are concerned here. This attainment of the Self, Atma sakshatkara, is what we gain from the awakening the kundalini, the supta-shakti. It is called serpent power by the Westerners since it is a tissue of 3 and one-half inch imagined to be like a coiled serpent within us- located at the basal plexus, muladhara chakra at the Seat level. Thus, Sri-vidya is a Yogopanishat that deals with enlightenment and emancipation through yoga- mantra, yantra, and tantra. This is the most beautiful scripture that help the jiva to get liberated from repeated cycles of births and deaths. Thus, Sri-vidya is in a way muktiyogopanishad since it redeems the embodied souls from this mrutyu loka.

    Sri-vidya as an embodiment of Consciousness deals with the evolution of planes of Consciousness as presented in the Sri-Chakra and the upasakas of Sri-vidya may take to mantropasana, chakra dhyana or Sri-chakra upasana (nava avarana dhyana) and thereby activate the potent force to transcend the seven chakras to attain the highest level of sahasrar-prajnya.

The Seven Chakras (Plexus): The seven states of Consciousness are:

7. SAHASRAAR- Brahmarandhra (Brain Region) – (roughly about  Twelve inches above the head).

6.  AJNYAA--(Bhrukuti) between eye-brows; (Vishuddha and ajnya correspond to Moon,

     Somakhanda of Sri-chakra))

5. VISHUDDHI (Pharyngeal)- Throat Region,

      Rudra Granthi   (Ajnyaa)

4. ANAHATA-(Cardiac) - around the Heart

       Vishnu Granthi   (Lips)  

3. MANIPURA - (Solar) - around Navel

         (Manipura and Anahata correspond to

      Surya-khanda of Sri-chakra),

        Brahma Granthi (Navel)

2. SVADHISHTHANA- (Sacral) – below Navel.

1. MOOLADHAARA- (Basal) – at the end of the spine (Both muladhara and Svadhishthana correspond to-

   agni/anala-khanda of Sri-chakra)

     Sri-Vidya is all about the avyakta, the unmanifest, or the subtlest of the subtle aspects of creation. It is found in seed-form (bijakshara) and contain secrets of creation (srushthi), sustenance (sthiti), development (vikasa), dissolution (laya), as well as their ultimate merger in the Absolute (vilaya). Creation involves a good lot of preparation such as mopping up of material and non-material resources starting with the Desire and the Will (iccha and sankalpa) of the Lord for creation, creation of the blue-print of the universe (line-drawings and sketches in all minute details) called the Sri-Chakra, and the technology of creation called ‘Sri-Yantra’, and other details about the Grand Design- structure and composition of the Universe, the nature of Consciousness that supports this universe, etc. it will be interesting to unfold the subtler aspects involved in the creation of this universe as depicted in Sri-vidya.

   “Tantra being a practical discipline, its concern is more with the individual than with the universe” “It holds that the individual contains himself all the essential dimensions (vyahruti) of the universe (brahmanda); and that the entire universe unfolds itself in the development of the individual. If the universe represents diffusion (vyashti) the individual represents focusing and compactness (samashti). The presence and the power of the Mother-Goddess could, therefore, be discerned more markedly in the individual.”                    

  The Tantra ideology, as is well known, works with the human model of chakra-organization. The human constitution, in its essential and abstract structure, consists of six centers of organization from muladhara to Sahasrara as shown in the diagrams above. In groups of two, they represent the three aspects of the mother-goddess, whose presence it is that renders all these chakras active, relevant, and integrated:

Emanation (Srushti) - muladhara and Svadhishthana;

Preservation (sthiti) - manipura and anahata; emanation

Absorption (samhruti/laya) - vishuddha and ajnya.

   In the kali krama, muladhara represents the center of emanation (Srushtichakra), Svadhishthana the center of preservation (sthiti), Manipura the center of absorption (samhruti); anahata the center of anahya, Vishuddha the center of illumination (bhasa) and ajnya the center of final rest (visrama). (ibid, pp.183-184)

   Sri-vidya upasana is through Sri Yantra and this dates back to antiquity. Some of the ancient temples have Sri-chakra as the ‘vimana’ over the sanctum sanctorum (garbhagudi) as in Tirumala Venkateshvara temple, Chandala-Parameshvari temple at Sannati in Gulbarga dist., Mukambika temple at Kollur, Sringeri (Karnataka), and at many places in Tamil Nadu such as Chidambaram, Jambukeshvaram, Avadaiyyar-koyal, Kanchi (Kanchipuram), Kurtalam, dEvIpuram, etc.  

    Sri-vidya is a complete work on spiritual exercise, adhyatma sadhana. It aims at mukti (muktiprada) and holds secrets of evolution and dissolution or involution. It is a Yoga Shastra of great importance for the Samayins who take to antaryagya.

    “Sri-vidya has an ideology which is distinctive and, a practical framework including rituals, recitation of mantra, contemplation and esoteric practices.” Further, “It requires great intellectual understanding and a discerning appreciation of the theoretical foundations (jnyana), an attitude of earnest devotion (Bhakti), a willingness to undertake the prescribed rituals (sadhana/karma), and acceptance of the necessary askesis (yoga/ meditation/ tapasya) (SKR).

 The esoteric science of Sri-vidya deals not only with the knowledge of brahmn, ‘that’ (‘tat’) which sees or cognizes itself, but also, with that which sees ‘the other’ (the objective world). It is ‘that which sees without being seen’. It is because of this pure consciousness that we become aware of ourselves, the world and know of our existence. It is the source of all that exist. This power of cognizance, higher awareness, is possible only through Kundalini yoga. Sri-vidya deals with the evolution of planes of Consciousness as presented in the Sri-Chakra and the upasaka of Sri-vidya may take to mantropasana and attain the highest level of consciousness. “The features of the yantra of Srividya have been accommodated within this model. The surrounding square (bhupura) and the triple girdle (trivrutta) represents the muladhara center (srushthi). The sixteen –petal lotus (Shodashapataraka) and the eight-petal lotus (ashta-dala) that are outside the main pattern correspond to Svadhishthana center (sthiti)/; they encompass the essential yantra and preserve it. The chaturdashara (14-cornered), the outer and inner (bahir- and antar-dashara (ten-cornered) represent the Manipura center (samhruti). The ashtara (8-cornered) and the trikona (primary triangle together correspond with the anahata center at the heart.  The bindu at the center in the visible aspect represents the Vishuddha (anahya), and in its invisible aspect the ajnya center or illumination (bhasa). The transcendental import of the entire yantra is beyond the ajnya center stretching till the mystic thousand-petal lotus (Sahasrara) on the crown of the head, which is the seat of the mother-goddess.”

     The samaya system prescribes the worship of the abstract Sri-chakra in one or more of the above bodily centers, excluding the muladhara and svadhisthana (conceptually dark worlds). From Manipura to till the sahasrar, worship may be conducted with increasing advantage from center to center. Worship at Manipura will lead the devotee very near the mansion of the mother-goddess (Sarddhe/Sharada); worship at anahata helps him to get into the mansion and behold the mother-Goddess (darshan) from distance (salokya); worship at Vishuddha helps him to approach the mother-goddess in close proximity (samipya); worship at ajnya makes him acquire the same form as that of mother-goddess (sarupya). These benefits are insignificant in comparison with the absolute union with the object of the devotee’s devotion at the sahasrara level; it is of the highest bliss- paraananda). (Ref. Soundaryalahari, verse 99).

Lakshmidhara puts it in the following form of Verse:

Adhara Svadhishthana manipuraanahata vishuddhajnya chakratmakam Srichakram trikhandam soma surya analatmakam | Evam soma surya ananalaah pindanda brahmanda avrutya vartante | pindanda brahmandayoraikyat pindanda avrutireva brahmanda avrutiriti rahasyam .  | pindandamateetya vartate shasrara kamalam taccha jyotsnamayo lokah | tatraschandrama nityakalah | shodashakalaanaam shodasha inityatmakatvaat || (Subhagodaya).

    Sri-chakra and the seven plexus located within the human body is very important. Mantra japa done with concentration (dharana) on the chakra will bring the desired effect. The Mantra aspects of Srividya kundalini yoga described here for mantra-japa are very effective since these are the potent bijakshara mantra. These mantra corresponding to the seven chakras within the human body (see diagrams) and the Srichakra should be noted carefully while dhyana and dharana is practiced. This will activate kundalini instantly. The most powerful of these are:

aiM | Muladhara and Svadhishthana (pashyanti level);

hrIM  | Manipura and Anahata (madhyama level),

klIM | Vishuddha and Ajnya (vaikhari level),

The panchadashi mantra is: aim| ka e I la | hrIm|| klim | ha sa ka la hrIm | sauh | sa ka la hrIm ||

Gayatree of Srividya is:

Aim | tripurasundarI vidmahe | klim| kameshvari ca dhimahi | sauh | tannah klinna pracodayaat ||

The Rishi is dakshinamurti (Shiva), the Chhandas is pankti, and the Devata is Bala tripurasundarI, here, The yantra is Bala shortened version of Srichakra consisting of nine angles formed by three triangles (2 of shakti and 1of Shiva) surrounded by a 8-petal lotus flower.                            

Karma, Akarma and Vikarma

kim karma kimakarmeti kavayo'pyatra mohitaah|
tatte karma pravashyami yajjnatva mokshase'shubhaat|| (Bhag. Gi. C. 4. verse 16)

It is difficult to define clearly what is karma, action (fate or destiny?). Karma is action. Akarma is inaction, and  is action with no intent, desire or selfish motive. The Lord says, "No body can sit quiet; so do your action. But, since every action begets its fruits (karma phala) the jiva has to suffer. in order to over come this defect, I advice you, Arjuna, do your action and leave the fruits to Me. Then, your action will not bind you. But, remember, you cannot avoid action or keep quiet when you are expected to act".
karmanyevaadhikaaraste ma phaleshu kadaachana |
  One may get angry if somebody says, 'you do your duty; you have no right to the wages'! But, the Benevolent Lord says so. He definitely gives more, and will never cheat. But, the jiva has no faith in Him, who sits within it and guides all its actions!
  This explains the secret of doing our job and, still, not bound its consequences (karma-bandhana)! is the secret of action and non-action, but not inaction.Since every action brings in its wake a 'seed'  for rebirth, the jiva has to suffer an endless cycle of births and deaths due to its action; but, there is no way out of this! Hence the Lord comes to the help of the jiva to redeem it by taking the responsibility for its actions. There is an interesting account of a Bank Manager who was posted to a rural branch where there was not sufficient security. The Manager used to take the money to his home to keep it safe; but, there was the fear of theft. Gradually he lost his health and went and told this to his higher officer, RM. The Regional Manager laughed at him and told him that there was no need for this anxiety since the Bank is insured! Thus, the Branch Manager was relieved of his anxiety and he got a transfer to a better place, too" This is the secret of the secrets (guhyatama guhyam, says, the Lord).

    I the jiva takes pride in its action it has to take the responsibility to its action. If the action is done in the name of the Lord, saying, "There is no fear of any bondage. But, 'ego' does not allow the jiva to offer its fruits to the Lord and consequently, it suffers! This secret here is 'nishkama karma'. The All-knowing (omniscient) supreme Lord maintains the credit and debit account and will not give one dollar or rupee less or more, one minute earlier or later than it is due!

   As long as the Managing Director takes the responsibility of paying his staff, he/she has to arrange for the payments and his/her Cashier and Accountants have no responsibility as such. If the responsibility is handed over to the supreme Lord, Ishvara, the MD also can be happy without any tension. After all, the world is run by Him, and He is capable (omnipotent). He, the Lord, has a thousand eyes (sahasraksha) and looks everywhere! If the jiva suffers it is its due to its ignorance. Surrender to Him and be happy. Have faith in Him says, the Gita.
  Regarding the concept of 'akarma' there are instances how things get done without any effort. Of course, this does not mean that students could pass the examination without studying hard as some engineering college students once queried me. It is definitely "doing work with focused attention, on one thing at a time, well done". There was some problem in a nationalized bank where there was ill-will, strife, jealous, and the Manager was not able to pull on with the staff and the poor clients suffered. Transfers also did not work. Then, this concept was placed before them. When there is a head of the branch who is self-less, kind and affectionate, devoted, and talks sweet and maintains cordial relations with all, the bank functions so well that all are happy. In fact, the head of the Institution should be so consciously aware of his position and devotes full attention to the job without any expectation of favor, all others emulate him/her. In fact, the head of the Institution should be such that all eagerly await him/her and devotedly work to get a glance of him/her and a word of appreciation! Corrupt ones will be hated!
  There is one who gets all work done without worry and even bothering about it; and, there is another, where there is not a single work done satisfactorily despite all the shouting and pains taken! This is 'akarma' theory. Mere worrying or exertion will not do. 
   In Lakshmi Tantra of the Pancharatra, Goddess Lakshmi tells Indra (Shakra) that the Supreme Lord Narayana has manifest Him Self as Lakshmi as the Creative Power (kriyashakti) and Vasudeva is to look after the world She has created. Vishnu is there to look after the affairs and protect all jivas. Vishnu bhaktaanaam na bhayam kvachit | Why not trust Him and Be happy?

The Sage continues,

"Nobody is happy in this world since everybody is busy in search of profit and pleasure, happiness and joy through fulfillment of their desires'". Further, the learned sage Ashtavakra says, "Happiness belongs, to that master idler to whom even the closing and opening of eyelids is an affliction, and to none else". (Ch. XVI ,Verse 3-4). 

  Fools (moodaah) they are all because of their foolish struggle, untiring effort, to fulfill their insatiable desires; their wants have no end and little do they know that they acquire the inevitable fruits of action (karma phala) in due course and suffer. these mortals do not realize this! Only a blessed one gets redeemed once he pays heed to the sage wisdom and practices the guru's advice.

  This reminds us of the Gita where the Lord says, "sarvarambha parityagi gunaateetah.." (14.25). In a sense, this prompts us to a state of stillness, no mind, or inaction, but definitely not idleness since it is also said later- sarvadharma parityajya maamekam sharanam vraja| (18.66). The supreme Lord has said, "nobody can sit quiet; hence do whatever your conscience drives you to and offer it to Me. I shall see that you will be bereft of any consequences of your action and I shall redeem you, do not grief." mokshyishyami ma shucha|.

  Where is the need for worry when the supreme Lord assures of His protection; what we lack is 'faith', absolute faith and trust in Him. It is also stated, samshayatma vinashyati |

Let us know about 'action' (karma), 'inaction' (akarma), and 'no action' (vikarma) etc. later,

Ashtavakra Says,

"My child, you may speak or hear scriptures (about Atman), but cannot be established in It unless you forget about all of them" (Ch. XVI. Verse 1). We often go on talking about scriptures, quote exhaustively from them, and discuss about the 'Self'. But, little do we realize that the scriptures do not reveal the Self, the Atman.  We cannot realize the Self if we go on indulging in the talks; our mind, intellect and the senses are of no avail in this 'realization of the Self'. we cannot see our face in boiling water. An active mind, a curious search, or even a sharp intellect will not be of any use here. It is a calm and cool state, rather, a still mind only that can 'realize' the Self. Here, 'Realization'  is  not something that one can see or know! It is just that, 'tat sat'. There is no second here. The 'perceiver and the perceived becomes one'; one who perceives is no other than what one perceives! If there are two- the one 'who perceives' and 'an other' that is perceived, one can perceive only when there exists, what is called, the object of perception. The object is the product, manifest form of the Self itself (the Consciousness). Here, the pure Consciousness is consciously aware of its Self (pure Consciousness). This state is called 'Shiva'. Shiva is the absolute state, brahman and all other things are its manifest forms!

  This understanding is the ultimate realization. There is nothing beyond this. The Vedic doctrines clearly state: Atma eva brahmaa| ayam Atma brahmaa | sarvam khaluvidam brahmaa |  

The sadhaka attains this param-pada, the highest seat of brahman when he/she realizes that there is nothing besides 'Self'; The 'Self' only exists and nothing besides 'IT'. In the Gitopadesha to Arjuna, Lord Shree Krishna says, "I (pure Consciousness/ shuddha-prajnya) only exist and nothing besides Me (pure Consciousness).

Contemplate on Brahman and attain to the state of brahman. Brahmasutras (Verse 555) assert that "Whoever is established in contemplation on brahman is brahman only".

Ashtavakra continues,

"My child, the atman cannot be experienced by the study of scriptures, shruti or smruti; nor, even by the application of mind, intellect and the senses. It is possible to attain to the Self, the Atman, by totally turning away from the sensuous world." (Ch. XVI verse1-2). All that appeals to the mind, intellect, ego and the senses are obstructions to the view of the Self, atma-sakshatkar. There is no alternate to taking to renunciation with a firm determination to attain to the Self.

   A person who has fully experienced life, in all its ups and downs, and has realized the futility of seeking pleasure, joy, happiness in it will ultimately come to the path of renunciation, sam-nyas or sat-nyas (the right path). Mere mental exercises towards attainment of realization of the atman is of no avail. One has to work steadfast in yoga and sit in samadhi (sama dhee). Then only there is a ray of hope. There are a number of factors that come in the way of spiritual practices (adhyatma sadhana) and one of them is the prarabhda karma. Unless this whole lot of fruits of action (karma phala) of the past are exhausted there is no chance! 

   These words of great sages are important. Atma sakshatkar should be the goal of life. All other attainments are of no use in attaining to mukti, liberation, emancipation or freedom of the soul. 

  Contemplate on Atman.

(to be contd.)

Sage Ashtavakra continues..

The learned Sage says, "i am tired and become intolerant to such an extent that i turned away from all thoughts, ideas, words and deeds and other mental gimmicks and now i am free. Now that i am no more interested in sound, i have become totally calm, peaceful and established in my Self.Now, i have nothing to accept or reject, rejoice or remorse, or be happy or miserable, or even jump with joy or regret and worry about anything! This ha given me total freedom from all dualities. Blessed is he/she who has accomplished this; blessed is he who is such by nature, for this is the highest blissful state, paramananda sthiti." (Ch. 1-7).

    This is the ultimate state of realization. All the great sages revel in this state of highest bliss and become totally merged in brahmn.

  Whoever contemplates on the sahaja siddhi yogic state is blessed in this sansar and becomes ever free.

    These short and sweet words of Ashtavakra bring solace to troubled souls, when they realize the true nature of this world and reality of existence of jivas. Only blessed souls turn to sage wisdom.

sadhana chatushtaya

What is the solution to the worldly problems?

   In fact, Gautama wanted to find out the meaning of all these and finally sat quiet in nirvana! He arrived at the conclusion that "This world goes on and on, without any beginning or end", and, probably he thought, "It is foolishness to find any meaning or solution to these mundane problems of idiosyncrasies, changing attitudes and behaviors, mind and moods, sickness, old-age, death."

The Buddha smiled whenever anybody asked him a question. His smile, the all-knowing "Buddha Smile" is an answer.

     Now, the troubles and travails the Buddha underwent is also an eye-opener to the common man. Nothing can be achieved by anything- like karma, bhakti, jnyana, dhyana or asana and pranayama; only total surrender to the supreme Almighty may help. However, there is a per-requisites to this Ishvara pranidhana, surrender to Ishvara. The first two principles of yama and niyama gives chittashuddhi, and, hence very essential. Dhyana, dharana and samadhi will bring the ultimate nirvana. But these require what is called sadhana. The four essential practices, sadhana chatushtaya, are: satsang, svadhyaya, nidhidhyasana and samadhi (savikalpa and nirvikalpa). Only at the end of these will jiva be redeemed, liberated from the bondage of sansara.   

   When a jiva attains this state of total silence, mahattanta shanta, 'nirvana', with an all-knowing smile as an answer to all questions arising out of mundane existence comes the liberation.

  Each one may pursue the path of- sat-nyas, samnyas, or sanyas, he / she likes. All these are difficult paths to liberation. When a person gives up desire with the understanding that this is mrutyu lok and all born here have to die and all relational existence is just fooling oneself. The person should hold a staff as a support, become ekadandi, and drop that staff, danda also to become paramahamsa. The worm should hibernate in its cocoon and fly out as a butterfly making a hole through its cocoon (outer shell).