THE SELF IS ALL; ALL IS SELF ONLY (Maitrayani Upanishad)

    Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahmn, while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life, Said: Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani. [Yajurveda, Brih. Upa. IV, V-Yajnavalkya and Maitreyi (II), 1 – 2] 

   Maitreyi said: Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not? No, replied Yajnavalkya, your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth.Then Maitreyi said: What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality. Yajnavalkya replied: My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say.  And he said: Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. Verily, not for the sake of the sons, my dear, are the sons loved, but they are loved for the sake of the self. Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. Verily, not for the sake of the animals, my dear, are the animals loved, but they are loved for the sake of the self. Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. Verily, not for the sake of the kshatriya, my dear, is the kshatriya loved, but he is loved for the sake of the self. Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. Verily, not for the sake of the Vedas, my dear, are the Vedas loved, but they are loved for the sake of the self. Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known. [Yajurveda, Brih. Upa. IV, V-Yajnavalkya and Maitreyi (II), 3- 6].

   The brahmin rejects one who knows him as different from the Self. The kshatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The Vedas reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these Vedas, these beings and this All-are that Self. As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; And as the various particular notes of a vina,when it is played, cannot be grasped by themselves, but are grasped only when the general note of the vina or the general sound produced by the different kinds of playing is grasped; As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), Upa.,s, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are all like the breath of this infinite Reality.

   From this Supreme Self are all these, indeed, breathed forth.  As the ocean is the one goal of all waters (the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. As a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self comes out as a separate entity from the elements and with their destruction this separate existence is also destroyed. After attaining this oneness it has no more consciousness.

   This is what I say, my dear; so said Yajnavalkya. (Yajurveda, Brih. Upa. IV, V-Yajnavalkya and Maitreyi  II, 7 – 13).

  Then Maitreyi said: Just here you have completely bewildered me, venerable Sir. Indeed, I do not at all understand this. He replied: Certainly I am not saying anything bewildering, my dear. Verily, this Self is immutable and indestructible. For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahmn everything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known? This Self is That which has been described as 'Not this, not this.' It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It never attaches Itself; unfettered, for It never feels pain and never suffers injury.Through what, O Maitreyi, should one know the Knower? Thus you have the instruction given to you. This much, indeed, is the means to Immortality. Having said this, Yajnavalkya renounced home. [Yajurveda, Brihadaranyaka Upa., IV, V-Yajnavalkya and Maitreyi (II), 14 -15] 

Prakruti- svabhava

भूमिरापो नलो वायुः खं मनोबुद्धिरेव च।अहंकार इतीयं मे भिन्नाप्रक्रुतिरश्टधा॥ (७. ४)

अपरेयमितस्त्वन्यां प्रक्रुतिं विद्धि मे पराम् | जीवभूतां महाबाहो ययेदं धार्यते जगत्॥(७. ५)

bhūmirāpo nalo vāyuḥ khaṁ manobuddhireva ca|

ahaṁkāra itīyaṁ me bhinnāprakrutiraśṭadhā॥ [7.

apareyamitastvanyāṁ prakrutiṁ viddhi me parām

jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat॥ [7. 4-5]

  earth, water, fire, air, space, mind, intellect and ego are my eight manifest forms- nature, svabhava. all the living beings have been produced by these eight elements of my yogamaya. Hence I am at the root of all existence.  

  Further, nature is made up of the three qualities- rajas, tamas and sattwa. The Atman is beyond these three qualities and their functions. Only when knowledge of this fact dawns in a person does he attain perfection. The Lord tells Arjuna that each one should do his duty according to his nature, and that doing duty that is suited to one’s nature in the right spirit of detachment will lead to perfection.

    Arjuna raises the question as to why man commits such actions that cloud his mind and drag him downwards, by force, as it were. Shree Krishna answers that it is desire that impels man to lose his discrimination and understanding, and thus commit wrong actions. Desire is the root cause of all evil actions. If desire is removed, then the divine power manifests in its full glory and one enjoys peace, bliss, light and freedom.  

    Prakriti or Nature is that state in which the three Gunas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins, and the body, senses, and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In reality the Gunas of nature perform all actions. Thus he gets into avidya.

   

Enjoyment

This life is for enjoyment. The entire life is a drama of ever-changing scenario from playful childhood to confused adolescent state leading to dreamy youth and finally a responsible life- one of serious avocation for livelihood. It is no wonder that a poet rightly said, "If the life is full of wares, where is the time to stand and stare?" There is no time to take a deep breath, even!

   Now that, life has become easy with all modern gadgets, with an ease of press the button, there is  ample scope for enjoyment. Lucky are those who spend time in pursuit of spiritual solace. But alas, most of the people try to search happiness in mundane things, objects of transient world that are never satiable! In fact, disillusionment is writ large on the face of the earth. There is nothing to enjoy, gain or lose in this world, say the learned sages.

  As long as one depends on external objects, there is bound to be disappointment. Life should be totally free in order to be joyful, happy. Life should be nirupadhika, independent of all that exists! Life should be niralamba, totally self-supporting. As long one depends on the other, the other, an other, a hypothetical, non-existent object of the transient, ever-changing, leads to total misery. Nothing helps here- neither money, friends, relatives, power, or social status will ever help.

 So one has to retire to a secluded place and contemplate, meditate, say the learned sages. This is the best one can do in old age, say after 75 years of age.  Jnyan, viveka and vairagya leading to yajnya, daana, and tapas are advocated for old people to be happy, healthy, peaceful and joyful.    
   But, then, why should people aim at the impossible? It seems nobody will ever reach this 'brahmn' and there is nothing to be attained by reaching to 'brahmn'!
  Yes. Exactly. This is the point of the endless beginning and the end of the beginningless end! This is the state of absolute reality. This is the state of true existence, tranquility, equilibrium,state of no vibration. In the scientific parlance, this is the state of the jiva, a fermion before energy was transmitted to mass as boson, the atman. This atman is the fundamental particle that is manifest in all as the parana. prajnya (chit) and enters everything- akash, vayu, agni, jal, pruthvi, jivarashi.and all that moves and does not move!

  He said: I understand that the prana is Brahman, but I do not understand 'joy' (ka) and 'the akasa' (kha). They said: What is joy (ka) is the akasa (kha), what is the akasa (kha) is joy (ka). They taught him the prana (i.e. Brahman) and the akasa related to it.[Sama Veda, Chandogya Upanishad IV, X - The Story of Upakosala, 5]

Next the Garhapatya Fire taught him: The earth, fire, food and the sun are my forms. The person that is seen in the sun-I am he, I am he indeed. [Sama Veda, Chandogya Upanishad IV, XI - Instruction by the Household (garhapatya) Fire, 1].

   Whoever knows this will not be perturbed as to what goes on either to the world at large or the jiva! This is the highest knowledge, para vidya; thus, one can attain peace, harmony, and joy. 

Jivanmukti

SHIVA VYAPTI  OR REALIZATION (Jeevanmukti)

“Chidananada labhe dehadishu chetyamaneshvapi chidaikatmya pratipatti dardhyam jivanmuktih”

 When the bliss of chit is attained, the Consciousness of identity with chit remains stable even while the body etc. is being experienced. This is jivanmukti even while one is alive.

The aftereffects of samadhi is one of dwelling in chit, the universal Consciousness over and over again.[Sutra 19]

Sahaja samadhi is the natural state of enlightenment. Spanda karika -Sutra 11.5 says:

“He who has this realization (identity of the Self with the whole of universe) being constantly united with the divine, views the entire world as the play of the Self (Shiva) and is liberated while alive. There is no doubt about this. This is Sahaja siddhi

Review happening of every day- both the positive ones and the negative ones that left impression in you. Be consciously aware of the ones that left deep impression. This is a profitable meditation.

Here is a meditation one can use everyday:

“Go inside and speak intimately to God. Pour your heart to Him in an unpremeditated, non formulaic manner. Ask Him for what you want from the material to the sublime. Be personal. Do the same with a loved one is absent or a departed soul- speak heart –to-heart. See the result for yourself.

Shiva becomes Jiva

Know about how Shiva becomes the Jiva:

   “Pratyabhijnyahridayam” explains the process of Shiva, the universal Consciousness becoming the Jiva.

  Divine cosmology of Consciousness is explained in Sutras 1 and 2- the Shiva and His Shakti, super Consciousness and its creative power.

Sutra 3 says that Shiva-Shakti is neutral. The universe is one and now it has become many; the Jiva is quite comfortable in this neutral position. But, in the Sutra 4 the Consciousness is contracted and the universe is in a contracted form. Still, the Jiva is comfortable in a contracted form and still he is Shiva.

   The whole problem of the Jiva starts with the position as stated in Sutra 5.

Suffering begins here. It is quite bad. Consciousness, chiti,  itself descending from its perfect state of expansion becomes ‘chitta’ the mind through its own contraction.

Universal Consciousness becomes individual consciousness, i.e., chiti becomes chitta. The vast expanse of universal Consciousness has become very narrow individual mind; however, there is no difference what so ever except in that it is smaller, narrower and constricted as individual consciousness, the mind.

  The ocean has withdrawn and left a puddle on the beach. The fish is out of water!

In Sutra 8, the position of all philosophies and different religions is that the role of Consciousness of Self is different- they all have a bit of truth, but not the whole truth. There is logic; there is delusion.

  But, the worst is what the Sutra 9 says. It is horrible here. The jiva is miserable. It is totally dark here.

   “In consequence of its limitation of Shakti, Reality, which is all Consciousness, becomes the dirt, mala, covered by blemishes like desires, karma phala, and the individual soul becomes a transmigrating one seeking liberation from repeated births, but strengthening its bonds with earth instead of getting liberated!  It is loss of Shakti. The individual becomes miserable; his plans fail. He has no energy, determination, strength of mind and he has lost self-confidence; he has lost faith in himself. He has lost faith in the Creator, God. He thinks he is miserable; lost everything.

   But still, there is hope. Everything is not lost. But some people lose self-confidence and commit suicide in a state of depression.

Sutra 10 says, the Jiva has not lost all hopes. He has the same capacity to perform the five-fold functions of Shiva. He is still thinking, acting, feeling, and feels powerful. Lo! He is in delusion. The delusion is not due to external factors. But it is due to his, own mistakes. His mind, emotions, intuition and intelligence which should all lead him to light, have betrayed him and misled him.

   But then, the Jiva turns around; he acquires full knowledge; sees light. His chitta starts moving inward and becomes chiti, Consciousness by rising to the status of Shiva, universal Consciousness.

In Sutra 14, it is said, “the fire of chiti, even when it descends to the lower stage, though covered by Maya, partly burns the fuel of the known.

   “By acquiring the inherent power of Consciousness, the Jiva assimilates the universe to him self. When the bliss of Consciousness is attained, he becomes one with Consciousness and attains liberation, even while alive. And, by unfold of his centre he attains the bliss of Consciousness”. [Sutra 15-17]

   By nurturing his higher nature (not his lower nature), by meditating regularly, by regular spiritual yoga practices, by working his mind to move it in a particular manner- thinking positively, he attains his natural birthright to Shiva nature, Divinity.

  Fits he gets contracted as Shiva in Jiva form and again expands as Shiva the Divine.  

    In his post-samadhi state, the after-effects unfold themselves giving rise to permanent awareness of the Self, fulfillment, dwelling o one’s own identity with the universal Consciousness over and over again.[Sutra 19].

Shiva Sutra 1.18

“Lokanandah samadhi sukham”

The bliss of the world is the bliss of samadhi.

Vijnyanabhairava –Dharana 77

The same Self, characterized by Consciousness, is present in all the bodies; there is no difference in it anywhere. Therefore, a person realizing that everything, in essence is the same (Consciousness) is liberated.

Creation

“The human mind in its progress marches from knowledge to knowledge, or it reviews, renews, and enlarges previous knowledge that has been obscured and overlaid, or it seizes on old imperfect clues and is led by them to new discoveries.”  [Sri Aurobindo].

   “By the power of inner harmony and by the grace of God, Svetasvatara had the vision of Brahmn. He then spoke to his nearest hermit-students about the supreme purification, about Brahmn, whom the seers adore.” [Krishna Yajurveda, Svetasvatara Upa., 6.21. upm, 97]

   He was afraid. Therefore people still are afraid when alone. He thought: Since there is nothing else but Myself, what am I afraid of? Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises. He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore,as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born.[Yajur Veda, Brihadaranyaka Upanishad I, IV-The Creation and Its Cause, 2-3[

It Is Not That

Sri Adi Shankaracharya's oft-repeated statement "neti, neti", Not That, Not That is very difficult for us to understand. Any thing you see, touch, hear, smell or, even what you experience with senses, buddhi and manas are not real. This Upanishad statement was put as neti principle in Shankara's works. What do we mean by neti, not that? It is very simple. We as mortals can use our limited intellect, mind, and senses to understand what what the senses report to us via mind and intellect. These are only gross material objects that fit into fours states of matter- solid, liquid, gas, and semi-fluid. However, there are several stages during which matter has gradually attained these states. Those subtle and subtler states like sound, vibration, and physical, chemical or biological changes can never be understood without yoga and touch of a guru. These subtler aspects belong to the field of spirit, not matter. The scientists can, at best, give us the tiniest indivisible aspect of matter, but can never reveal the spirit, chaitanya, that is hidden in matter. Thus, Sri Shankara said, whatever you see with our senses and analyse with your buddhi is 'not that'. But, it is very important to note that a deeper and deeper understanding will ultimately lead us to the state of oneness- the preceptor and the perceived obtained through perception are one. This is the Rishi, devata and the Chhandas ultimately becomes 'samhita'. Everything is ultimately jnyan (chit/consciousness. Jnyan only exists and nothing else! Everybody here on earth is just an insignificant aspect of that Totality (Purnam), However, nobody will ever realize that "part is also full". That is aham brahmasmi. This is what Sage Aruni Uddalaka asked his son Shvetaketu to realize- tat tvam asi | "thou art That!

Emancipation

Liberation or emancipation of the embedded soul, the embodied Atman (jivatman) is not possible as stated by Lord Shree Krishna in the Gita. He, the Lord, Bhagavan Shree Krishna goes on explaining how to reach Him. Even using His name, Shree Krishna, a thousand times is enough to reach Him. This is the  secret ! He says, take my name at every breath of yours, I am with you and you are with Me. On the other hand, we go on searching for Him by  different names at different places and fail to notice even when he is in front, back, side, up and below of us. He makes these points clear in as many verses of the Gita as possible. May, be several hundred out of the seven hundred are devoted to instruct us as to how to reach Him. But we go on reading without ever noticing His words of wisdom.We fail to grasp His words. Hence, it is necessary that we go through a Chapter of the Gita everyday and carefully seek the inner meaning of His words. In fact gitopasana is just thinking of Him, reading His divine words, and just living in constant memory of the Lord who is nirmala chitta, nirmama, nishlanka, nirahankara, etc.  He is the embodiment of pure Consciousness and He resides in us as manas, buddhi and chitta. (See Chapter X- Vibhuti Yoga) 

Chakra dhyana

7. SAHASRAAR- (Brain Region)

       Brahmarandhra (above Head)

       Rudra Granthi   (Ajnyaa) (Om)

   6. AJNYAA-(Bhru) between eye-brows.                                                              

         Vishnu Granthi   (ham)

   5. VISHUDDHA   (Pharyngeal)

          Throat Region   (yam) 

   4. ANAHATA-(Cardiac)–around the Heart             

       Brahma Granthi (Navel) (ram)

   3. MANIPURA-(Solar) - around Navel

   2. SVADHISHTANA- (Sacral)–(vam)

   1.  MOOLADHARA (Basal)

– at the end of the spine (lam)  There are seven realms of subtler existence, vyahruti, in the known universe and the same are said to be replicated in the humans since God has created man in his own image. Activation of the chakras is one of the upasana marga by which kundalini gets activated and the upasaka is enlightened and attains salvation. Meditation on the chakras with the help of bijakshara mantra is one of the most effective upasana. There is a Centre for this Yoga near Chikka Gubbi on way (22 Kms from City) to Devanahalli KG Airport in Bengaluru. Swami Krishnananda gives guidance in this yoga.

Chakra dhyana is a very effective upasana marga. Each chakra has to be mastered by the upasaka step by step. Each step may take a minimum of six months in order to be effective and yield some result.Much depends on the faith, steadfastness and sincere effort of the upasaka. This upasana shall be done under an expert yoga expert only, especially in the case of activation of the kundalini. It should not be done with the help of CD or MP3 and such other gadgets. The seven chakras and their positions, qualities, etc. are describe in the following.

MULADHARA CHAKRA: This chakra is the basal plexus, basis or support of the system. It is at the root or base of the spinal column (Kundalini), say between the root of the reproductory organ and the anus. It is just below the Kanda and located at the junction where Ida, Pingala and Sushumna Nadis meet. It is situated roughly about 12 inches above the anus and 12 inches below the genitals, twenty-four inches in width is the space. This is the Adhara Chakra and the other six Chakras are located above this. Kundalini (Serpent- power), which gives power and energy to all the Chakras, lies here. Four important Nadis emanate from here. The muladhara chakra is described as ‘four petals of a lotus’. When the air we breathe reaches here, the subtle vibrations are made by each Nadi here. These are represented by the Sanskrit letters: v: ö S: ö \:ö and s: ö (vaü, ÷aü, ùaü, and saü.).

 Kundalini lies dormant since it(the sushumna nadi) is closed at the one end.Lord of the Impediments (vighneshvara) is the Deity (devata) of this Chakra. The seven vyahruti (loka) below such as the Atala, Vitala, Sutala, Talatala, Rasatala, Mahatala and Patala Lokas are located below the muladhara chakra. Normally, the muladhara chakra corresponds with Bhu Loka (Bhu-Mandal) and it is the, physical plane (region of earth). The seven vyahruti begin here with the Bhu and Bhuvah, Svah or Svarga, Maha, Jana, Tapa and Satya.A yogi, who has penetrated this Chakra through Dakshinachara, Dakshineshvara, Prithvi Dharan, has conquered the Prithvi Tattva and will have no fear of death. Prithvi is of yellow colour. The golden Tripura (anala/fire, surya/ sun, and soma/ moon) is termed the ‘Bija’. It is also called the supreme power, energy (ParamTejas) which rests on the Muladhara Chakra and which is known as Svayambhu Linga.

Near this Linga is the golden region known as Kula and the presiding deity is Dakini (Shakti). Brahma Granthi(the knot of Brahma) is in this Chakra. Vishnu Granthi and Rudra Granthi are in the Anahata and Ajnya Chakras. The Bijakshara of Muladhara Chakra is‘laM’ or l: ö (laü). Yogins who concentrate and meditate on the Muladhara Chakra acquire the full knowledge of Kundalini and the means to awaken it. When Kundalini is awakened, he gets Darduri Siddhi, the power to rise from the ground. He can control the breath, mind and semen. His Prana enters the middle Brahma Nadi. All his sins are destroyed. He acquires knowledge of the past, present and future. He enjoys the natural Bliss (Sahaja Ananda). However, this is not the only means of kaivalya.

SVADHISHTHANA CHAKRA:This chakra is located within the Sushumna Nadi at the root of the reproductory organ. This corresponds to Bhuvar Loka. This has control over the lower abdomen, kidneys, etc., in the physical body. It is the Jala Mandal (Aps tattva). There is a small space like the crescent moon,like a conch, or like a Kunda flower in this chakra. The presiding deity of this chakra is Lord Brahma and Devata is Goddess Rakini. Bijakshara isv:ö (vaü), the seed (Bija) of Varuna is in this Chakra. The colour of the Chakra is pure blood-like red or the colour of Sindura (vermilion). Six Yoga Nadis emanate from here and they appear like the petals of a lotus as shown in the figure. The vibrations are produced by the Nadis when the air we breathe strike this chakra and the sound so produced are represented by the Sanskrit letters- ö B: ö m: ö y: ö rö l: ö (baü bhaü maü yaü raü and laü). Upasakas who concentrate on this Chakra and meditate on the Devata will overcome fear of water. He/she will have perfect control over the water element (jal tattva) and, also get many psychic powers, intuitional knowledge and a perfect control over his senses. They will have full knowledge of the astral entities. The ari-shadvarga such as Kama, Krodha, Lobha, Moha, Mada, Matsarya and other impure qualities, blemishes are completely annihilated. The Yogi becomes the conqueror of death (Mrityunjaya).

MANIPURA CHAKRA:  Manipura at the navel is the seat of Devi. It is the third Chakra from the Muladhara below. It is located within the Sushumna Nadi, in the Nabhi Sthana. This has its corresponding center in the physical body at the nabhi (navel) and has control over the liver, stomach, etc. This is a very important center from which emanate ten Yoga Nadis that appear like the petals of a lotus (see fig.). Vibrations are produced by the Nadis when the air we breathe strikes this chakra and the sounds produced are like the Sanskrit letters-Rö Zö N: ö t: ö T: ö dö D: ö n: ö p: ö Pö (óaü óhaü õaü taü thaü daü dhaü naü paü and phaü). The Chakra is of the colour of dark clouds. There is a space triangular in form within this chakra. It is the Agni Mandala (region of fire, Agni Tattva). The Bijakshara rö (raü), the Bija of Agni, is here. The presiding deity is Vishnu and Goddess is Lakshmi. This Chakra corresponds to Svah or Svarga Loka and to Solar Plexus in the physical body. The Yogi who concentrates at this Chakra gets Patala Siddhi, can acquire hidden treasures and will be free from all diseases. He will overcome fear of Agni (fire). “Even if he is thrown into the burning fire, he remains alive without fear of death.” (Gheranda Samhita).

ANAHATA CHAKRA:This Chakra is situated in the Sushumna Nadi (Sukshma center) near the heart. It has control over the heart. It corresponds to the Cardiac Plexus in the physical body. This corresponds to Mahar Loka. The Chakra is of deep red colour. Within this Chakra there is a hexagonal space of smoke or deep black colour or the colour of collyrium (used for the eyes). This chakra is the center of Vayu Mandal (region of air, Vayu Tattva). Fifteen Yoga Nadis emanate from here. When the air we breathe strikes this chakra the sound produced by each Nadi is like the sound of Sanskrit letters- kö K: ö g: ö G: ö {ö c:ö Cö j:ö J:ö W:ö Xö Yö (kaü khaü gaü ghaü ïaü caü chaü jaü jhaü ¤aü ñaü and ñhaü). The Bijakshara y: ö (yaü), Vayu Bija. The presiding deity is Isha (Rudra) and Devata is Kakini. Svayambhu Linga is said to be located here and Bana Linga. Kalpa Vriksha, which gives all the desired things, is in this chakra. Subtler Anahata sound, the sound of Shabda Brahman, is heard at this center by the Yogins in deep trance.Persons who do Shirshasana for a long time can distinctly hear this sound. ‘Vayu Tattva is full of Sattva Guna’. Vishnu Granthi is in this chakra. He who meditates on this Chakra will gain full control over Vayu Tattva and gets Bhuchari Siddhi, Khechari Siddhi, Kaya Siddhi, etc., (flying in air, entering the body of another). He gets cosmic love and all other divine Sattvic qualities.

VISHUDDHA CHAKRA:This Chakra is situated within the Sushumna Nadi at the base of the throat- Kantha-Mula Sthana. This corresponds to Janah loka. It is the center of akasa tattva (ether element). The principal quality, tattva is of pure blue colour. Above this, all other Chakras belong to manas tattva.Vishuddha Chakra also embodies those qualities which govern our relationship with other members of the human race. It is the key to our ability to feel and respond to our own vibrations as well as others, and deepens our spiritual awareness.It gives us a sense of oneness and harmony with the universal consciousness. As we become one with the Whole we begin to feel the direct evidence of the subtle system on our Chakras and those of others. This is what is meant by the attainment, sakshatkara in Sahaja Yoga, this actual evidence of our enlightenment, which we experience on our fingertips and in our bodies. It is a fact that, as we become a collectively conscious person, we can work on the subtle system of others simply by recording the state of their Chakras on our fingers and directing our vibrations to these areas of need, as required. It is like acquiring a new perception, a natural new sense of subtle vibrations. This bond of humanity is the goal that seekers have been searching for over many lifetimes, and it is starting its manifestation at this point in time, not just through myth and conception, but through the direct evidence of personal experience. According to tradition, the deity for this center is Shri Krishna. He represents God in His aspect as the ‘Eternal Witness’ with absolute detachment He watches the Play (Lila) of the cosmic drama.

The Vishuddha Chakra has sixteen petals, each with different qualities and functions (See Fig.). The upasaka should avoid lying, swearing, or even talking excessively as this could affect the right center. Likewise, it benefits the seeker if he/she uses words/ talks / voice for praise rather than criticism, for dignity rather than coarse frivolity. The sadhaka should never be harsh, cunning, or sarcastic or witty and enjoy at another’s cost, but simply speak from the heart. The indiscriminate use of mantras will be harmful to the chakra. This is especially true in regard to mantras sold in market. These are useless and have no Spiritual value. Nothing should be done without the Guru’s guidance in this regard. 

The presiding deity is Sadashiva (Isvaralinga), and the Goddess is Shakini.From this center emanate 16 Yoga Nadis which appear like the petals of a lotus. The vibrations that are produced by the Nadis are represented by the 16 Sanskrit vowels-

Aö A: ö Eö Iö uö Uö ?ö @ö ;ö =ö Oö Oðö A:ðö A:òö Aö AH (aü àü iü ãü uü åü çü éü ëü íü eü aiü oü auü aü and aþ). Akasa Mandal (the region of ether) is round in shape like the full moon.

The Bija of Akasa Tattva hö (haü) is in this center. It is of white colour. This Chakra corresponds to Laryngeal plexus in the physical body.

    The concentration on the tattva of this Chakra is called Akasa Dharana. He who practices this Dharana will not perish even in Pralaya. He attains the highest success. He gets the full knowledge of the four Vedas by meditating on this Chakra. He becomes a Trikala Jnyanis (who knows the past, the present and the future).

AJNYA CHAKRA: Ajnya Chakra is situated within the Sushumna Nadi and its corresponding center in the physical body is at the space between the two eye-brows. This is known as Trikuti. The presiding deity, Paramashiva (Shambhu), is in the form of Hamsa. There is Goddess Hakini (Sakti}. Pranava (Om) is the Bijakshara for this Chakra. This is the seat of the Mind.

    There are two petals (Yoga Nadis) on each side of the lotus (Chakra) and the vibrations of these Nadis are represented by the Sanskrit letters:ha(Ham) and kSha (Ksham). This is the Granthi Sthana (Rudra Granthi). The Chakra is of pure white colour or like that of the full moon (on the Purnima day). Bindu, Nada and Shakti are in this Chakra. This Chakra corresponds to tapoloka. The corresponding center in the physical body is at the Cavernous Plexus. He who concentrates at this center destroys all theprarabhdakarmakleshas. The benefits that are derived by meditation on this Chakra are inexplicable. The upasaka becomes a Jivanmukta (liberated soul even while living). He acquires ashtha maha siddhis and other 32 minor Siddhis. All Yogis and Jnyanis, too, concentrate to this center on the Bijakshara Pranava (OM). This is called Bhru-madhya Drishti (concentrate on the point between the two eye-brows).

    Entering into the realm of Ajnya, the sixth Chakra evokes a certain reverence. The seers of antiquity were revered for their farsightedness and wisdom.Ajnya, means absolute, in the sense of dynamic order and integration. The colors usually associated with this chakra are purple and indigo. The third eye center is the seat of intuition and wisdom. The gift of clairvoyance, or clear seeing, is found here bringing movie-like visions to consciousness. Conscious awareness resides here, as well as, a healthy metabolism from the pituitary, the master gland. Clear thought and comprehension are functions of a balanced sixth chakra.

 Physically, Ajnya is located in the center of the forehead just above the brow line. It relates to the pituitary (master gland), left brain hemisphere, left side of head and spinal cord. It is related to the perception of light, both on the physical and metaphysical planes. Manifestations of health and balance in the third eye chakra enable us to discern and respond to intuitive information, formulate ideas and initiate appropriate action causing materialization on a physical plane. Imbalances may present as disordered thought process, irrational fears, illusions, bewilderment and confusion, delusions and faulty judgment or an inability to translate ideas into manifest form, and insomnia.

Conscious awareness resides here as well as a healthy metabolism from the pituitary, the master gland. Clear thought and comprehension are functions of a balanced sixth chakra.   Physically, Ajnya is located in the center of the forehead just above the brow line. It relates to the pituitary (master gland), left brain hemisphere, left side of head and spinal cord. It is related to the perception of light, both on the physical and metaphysical planes. Manifestations of health and balance in the third eye chakra enable us to discern and respond to intuitive information, formulate ideas and initiate appropriate action causing materialization on a physical plane. Imbalances may present as disordered thought process, irrational fears, illusions, bewilderment and confusion, delusions and faulty judgment or an inability to translate ideas into manifest form and insomnia.  Manifestations of health and balance in the third eye chakra enable us to discern and respond to intuitive information, formulate ideas and initiate appropriate action causing materialization on a physical plane. Imbalances may present as disordered thought process, irrational fears, illusions, bewilderment and confusion, delusions and faulty judgment or an inability to translate ideas into manifest form, and insomnia.

Sahasrara- The Seventh Chakra: Sahasrara is the Seventh Chakra. At the pinnacle of our journey, Sahasrara, one knows no separation from the source. One is complete, centered and grounded, even as one traverses the higher realms, realizing that, while we may access the divine, our place is on the earth plane. We are now completely comfortable with the fact that we have chosen a physical vehicle with which to learn our lessons during this incarnation; and we are able to face that fact with maturity, having conquered the frustrations of the earlier years. Our true home is recognized, but so is the value of this, our temporal dwelling. We no longer experience an inordinate longing for, nor an obsession with our spiritual life as it is now an inseparable and undeniable part of us. We are completely self-assured in this respect. Ego dissolves, and a sense of wholeness pervades. Peace reigns in our hearts, and it is from this platform that we are able to interact with, and honor our fellow man; and fully adapt to the realities of linear time and containment.Sahasrara Chakra is the abode of Lord Siva. This corresponds to Satya Loka. This is situated at the crown of the head. When Kundalini is united with Lord Siva at the Sahasrara Chakra, the Yogi enjoys the Supreme Bliss, Parama Ananda. When Kundalini is taken to this center, the Yogi attains the superconscious state and the Highest Knowledge. He becomes a Brahma vidvarishtha or a full-blown Jnyani. The word Sahasradala-Padma denotes that this Padma has 1000 petals. That is, one thousand Yoga Nadis emanate from this center. There are different opinions about the exact number of petals. It is quite sufficient if you know that innumerable Nadis proceed from this center. As in the case of other Chakras, the vibrations that are made by the Yoga Nadis are represented by the Sanskrit letters. All the 50 letters of the Sanskrit alphabet are repeated here again and again on all Yoga Nadis. This is a Sukshma center. The corresponding center in the physical body is in the brain.

Ida and Pingala Nadis carry the Sukshma Prana. In the physical body these tentatively correspond to the right and left sympathetic chains. Ida starts from the right testicle and Pingala from the left testicle. They meet with Sushumna Nadi at the Muladhara Chakra and make a knot there. This junction of three Nadis at the Muladhara Chakra is known as Mukta Triveni. Ganga, Yamuna and Sarasvati dwell in Pingala, Ida and Sushumna Nadis respectively. This meeting place is called Brahma Granthi. Again these meet at the Anahata and Ajnya Chakra. In the macrocosm also you have a Triveni at Prayag where the three rivers Ganga, Yamuna and Sarasvati meet.Ida flows through the left nostril and Pingala through the right nostril. Ida is also called Chandra Nadi (moon) and Pingala as Surya Nadi (sun). Ida is cooling and Pingala is heating. Pingala digests the food. ‘Ida’ is of pale, Sakti Rupa. It is the great nourisher of the world. ‘Pingala’ is of fiery red, Rudra Rupa. Ida and Pingala indicate Kaala (time) and Sushumna swallows time. The Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandhra, and defies time (Kaala or death). It is said that the famous Yogi Sri Chang Dev of Maharashtra fought against death several times by taking the Prana into Sushumna. He was a contemporary of Sri Jnyanadeva of Alandi, near Poona. It was he who had Bhuta-Siddhi, control over wild animals, through his Yogic practices. He came on the back of a tiger to see Sri Jnyanadeva.