Chakra Meditation

There are seven major chakras that align with the spinal column and five minor chakras on the hands, feet and over the spleen areas, too. There are a total of a hundred and forty-four chakras, with the remaining chakras lesser points for the release of light, associated with the points of contact healing or accupuncture.

 The Seven Plexus: The Diagrammatic Presenta- tion of the seven states of Consciousness and their salient features are given below.     

7. SAHASRAAR- (Brain Region)

       Brahmarandhra (above Head)

   Rudra Granthi   (Ajnyaa)

6. AJNYAA-(Bhru) between the eyebrows                                                                                                                                                                                                                       

       Vishnu Granthi

5. VISHUDDHA   (Pharyngeal)

          Throat Region               

4. ANAHATA-(Cardiac)–                                                 

            around the Heart             

        Brahma Granthi (Navel)

3. MANIPURA-(Solar) - around Navel

2. SVADHISHTAANA-(Sacral)–

1. MOOLADHARA (Basal) at the end of the spine

The lesser chakras can be contacted for a greater flow of energy in the body. Each of the seven chakras acts as the focus of one of the seven rays that represents a plane of heaven corresponding to the sphere of the causal body (karana shareera) that is of the same color and ray. Each energy center is to be a spinning light center, integrating the four lower chakras with the three upper chakras.

   Meditation on the chakra (with bijakshara japa) helps the jiva to harness the power of the seven plexus or chakras that are located in the sushumna nadi. Chakra dhyan with bijakshara mantra japa will enable the jiva to harness the flow of energy through the seven chakras, and thereby gain control over the mastery of the four elements—of fire, air, water, and earth. These are the important planes of pure consciousness. By consistent effort, one can gain mastery of the four elements, and then, gain control over the flow of energy through the four lower chakras. The yogi gains an aura of the soul and thus shines in the glory of the Lord.

   The air one breathes works wonders whirling within the sushumna nadi like turning the fan at different speeds releasing the hidden powers; and, once the sadhaka becomes consciously aware of it, this power can be used to attain the highest level of consciousness (sahasrar-prajnya). The ‘mark of the attained one’ (siddhi purusha) is the mark of ‘attainment’ (siddhi), whereby the energies of the chakras at manipura, svadhishthana and muladhara (below the heart), are uplifted and integrated with the energies of the chakras above the heart, anahata chakra. It is said that those above the heart- vishuddha, ajnya, and the sahasrara, carry the masculine polarity of the jiva, and those below the heart carry the feminine polarity. Now, depending on whether we as humans, man or woman, qualify these chakras differently.

  The different levels of Consciousness are, briefly stated as the different realms of existence of the vibrant Mind that reflects in seven states such as:

(1). Muladhara (at the seat or basal level)

(2). Svadhishthana (below the navel)

(3) Manipura (navel level)

(4) Anahata (heart level),

(5) Vishuddhi (throat),

(6) Ajnyaa (between eyebrows) and

(7) Sahasrar level (over the head), as also, the seven spheres, realms, or vyahrutis such as: (1). bhu, (2). bhuvah, (3). suvah, (4). mahah, (5). janah, (6). Tapah, and, (7). brahmn, as also, the witnessing in the seven states such as:

(1) Jagrata (vishva) prajnya (awake), (2) Svapna prajnya (taijasa/dream) (3). Sushupti prajnya (deep sleep) (4) Turiya-prajnya (atindriya / extra-sensorial), (5) Turiyaatita prajnya (transcendental state), (6) Samprajnya samadhi (with form, sakara), and, the (7) Asamprajnyata Samadhi (form-less, nirakara).

    These are the seven levels of Consciousness. Normally, the human beings experience the phenomenal objective world at the lowest level of muladhara prajnya, basal plexus of consciousness. A little above this state of awareness are the svadhshthana (ethereal) and the manipuraka (mental or psychological). Only the more evolved beings reach the higher levels of consciousness and so far it is difficult to attain to the mahat level of Consciousness where ‘duality’ tends to cease. A little more effort is needed to raise the level of awareness and yoga helps to concentrate or focus on higher levels.

   However, it is possible to reach the highest level of ‘tapah’ or the samprajnya samadhi state to the yogis. It is not possible to verify whether anybody has reached the level and experienced the state of Brahm-chaitanya or the Buddha- Nirvana state, in one’s life time! There are means of attainment such as Meditation. The ultimate, one can aspire to reach, is the state of pure Consciousness- the Krishna Consciousness (sakshin-prajnya), that of the Witnessing-Self, while living a mundane life. It is a secluded, unattached yogic trance, a peaceful state of existence. All things get done with no effort at this level of existence!

  Yoginam brahma bhavati sarathi | meaning, “the supreme Lord takes over as the driving force of the life of the Yogin, like Bhagavan Sri Krishna becoming the Charioteer to Arjuna.”

   As sated above, people normally live at the lowest level of awareness- that of basal plexus of consciousness called the muladhara. This is the level of mundane existence. It is just an instinctive life, a struggle for a survival. However, an enlightened person reaches higher stages of consciousness despite living in jagrata, svapna, and sushupti in day-to-day life; he may reach the level of vishva prajnya (universal level) and the ‘divine level’ (daiva-prajnya). The highest level of ‘Unity-Consciousness’ , oneness with the absolute (samyak or the brahmn) remains the goal of all yogis. Once this state is attained, there remains nothing outside of it

       Thus, once a seeker understands the underlying secrets of creation, everything flashes to him as an intuitional knowledge. In the Bhagavad-Gita, paramatman, presents as Bhagavan Sri Krishna, the symbolic expression of Pure Consciousness, the Witnessing Self (Sakshin). He refers to Arjuna as the Lower self, ‘jivatman’. Arjuna is portrayed in the Bhagavad-Gita as a polluted mind- full of desires and emotional attachments. Arjuna in the battlefield (confused mind) of Hastinapura (skeletal body) is confused, of turbid Mind, the mind that has gone awry, far away from its pure and pristine discretionary state. Hence, Sri Krishna advises him to ‘let go’ of this emotional attachments, bondage, avidya or ajnyan and be a yogi free from all moha- “tasmat yogirbhava arjuna”. In yogic trance, things that are not normally understood by the senses; ego, and mind are thrashed out and clarity is experienced; and, this leads to a permanent understanding of the reality. There shall be no further doubt and no further need for a proof.

    Thus, it suffices here to state that “The human body is designed and equipped with Physical, Mental, Emotional, Ethereal or vital (Pranic), and the Spiritual components in such a way that the jiva can detach itself from the mundane level of existence- living a life of just earning a lively-hood, eating, sleeping, and whiling away time in seeking sensual appeasements, and reach to any other higher level including that of brahmn-consciousness.

    There is an adage that “Man does not live by bread alone!” That does not mean he needs some butter, jam, and cheese, too. This only means, there is more than what we think of, besides the routine in life. The human body is a rarest gift that one can aspire from the almighty; once we have got this we have to strive to find out how best we can use this opportunity to see the Creator who is seated within is driving us all around like Sri Krishna driving Arjuna’s Chariot, symbolically, of course.

     Further, there is always a sweet memory of the past, the blissful state, that the jiva had once enjoyed and it wants to reach ‘that pristine and pure blissful state’ now, after finding that nothing is satisfying in this mundane existence!  However, in the buzz of daily chores nobody bothers to hear this inner clamour of the soul to reach higher and higher levels of consciousness, existence- thinking and enjoying the bliss of happy and contented life, resting joyfully, peacefully established in one’s self, sva-atmanishtha, atmatushtha, atmasthita brahmn-ananda; actually it (the jiva) needs no external support for its happiness. By its very nature, it is pure joy, unsupported (upadhirahita ananda), being happy, joyful, contented with one’s self. Moreover, this blissfulness is several times more than what is normally enjoyed by the mind and the senses here. Yoga will teach this path of Knowledge, Wisdom, and Renunciation.