During meditation you behold divine visions, experience divine smell, divine taste, divine touch, hear divine Anahata sounds. You receive instructions from God. These indicate that the Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hairs stand on their roots, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini has awakened.
When the breath stops without any effort, when Kevala Kumbhaka comes by itself without any exertion, know that Kundalini Shakti has become active. When you feel currents of Prana rising up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are no thoughts of the world in the mind, know that Kundalini Shakti has awakened.
When, in your meditation, the eyes become fixed on Trikuti, the middle of the eyebrows, when the Shambhavi Mudra operates, know that Kundalini has become active. When you feel vibrations of Prana in different parts inside your body, when you experience jerks like the shocks of electricity, know that Kundalini has become active. During meditation when you feel as if there is no body, when your eyelids become closed and do not open in spite of your exertion, when electric-like currents flow up and down the nerves, know that Kundalini has awakened.
When you meditate, when you get inspiration and insight, when the nature unfolds its secrets to you, all doubts disappear, you understand clearly the meaning of the Vedic texts, know that Kundalini has become active. When your body becomes light like air, when you have a balanced mind in perturbed condition, when you possess inexhaustible energy for work, know that Kundalini has become active.
When you get divine intoxication, when you develop power of oration, know that Kundalini has awakened. When you involuntarily perform different Asanas or poses of Yoga without the least pain or fatigue, know that Kundalini has become active. When you compose beautiful sublime hymns and poetry involuntarily, know that Kundalini has become active.
The Graditional Ascent of the Mind
The Chakras are centres of Shakti as vital force. In other words, these are centres of Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the names for the Universal Consciousness as It manifests in the form of these centres. The Chakras are not perceptible to the gross senses. Even if they were perceptible in the living body which they help to organise, they disappear with the disintegration of organism at death.
Purity of mind leads to perfection in Yoga. Regulate your conduct when you deal with others. Have no feeling of jealousy towards others. Be compassionate. Do not hate sinners. Be kind to all. Success in Yoga will be rapid if you put your maximum energy in your Yogic practice. You must have a keen longing for liberation and intense Vairagya also. You must be sincere and earnest. Intense and constant meditation is necessary for entering into Samadhi.
The mind of a worldly man with base desires and passions moves in the Muladhara and Svadhishthana Chakras or centres situated near the anus and the reproductive organ respectively.
If one’s mind becomes purified the mind rises to the Manipura Chakra or the centre in the navel and experiences some power and joy.
If the mind becomes more purified, it rises to the Anahata Chakra or centre in the heart, experiences bliss and visualises the effulgent form of the Ishta Devata or the tutelary deity.
When the mind gets highly purified, when meditation and devotion become intense and profound the mind rises to Visuddha Chakra or the centre in the throat, and experiences more and more powers and bliss. Even when the mind has reached this centre, there is a possibility for it to come down to the lower centres.
When the Yogi reaches the Ajna Chakra or the centre between the two eyebrows he attains Samadhi and realises the Supreme Self, or Brahman. There is a slight sense of separateness between the devotee and Brahman.
If he reaches the spiritual centre in the brain, the Sahasrara Chakra, the thousand-petalled lotus, the Yogi attains Nirvikalpa Samadhi or superconscious state. He becomes one with the non-dual Brahman. All sense of separateness dissolves. This is the highest plane of consciousness or supreme Asamprajnata Samadhi. Kundalini unites with Siva.
The Yogi may come down to the centre in the throat to give instructions to the students and do good to others (Lokasamgraha).
Sushumna Nadi
When we study the construction, location and function of the Spinal Cord and the Sushumna Nadi, we can readily say that the Spinal Cord was called Sushumna Nadi by the Yogins of yore. The Yogins of ancient times dealt with all about the subtle (Sukshma) nature. Now in Kundalini Yoga, you should have a thorough knowledge of this Nadi.
Sushumna extends from the Muladhara Chakra (second vertebra of coccygeal region) to Brahmarandhra. The Western Anatomy admits that there is a central canal in the Spinal Cord, called Canalis Centralis and that the cord is made up of grey and white brain-matter. Spinal Cord is dropped or suspended in the hollow of the spinal column. In the same way, Sushumna is dropped within the spinal canal and has subtle sections. It is of red colour like Agni (fire).
Within this Sushumna there is a Nadi by name Vajra which is lustrous as Surya (sun) with Rajasic qualities. Again within this Vajra Nadi, there is another Nadi, called Chitra. It is of Sattvic nature and of pale colour. The qualities of Agni, Surya and Chandra (fire, sun and moon) are the three aspects of Sabda Brahman. Here within this Chitra, there is a very fine minute canal (which is known as Canalis Centralis). This canal is known as Brahmanadi through which Kundalini, when awakened, passes from Muladhara to Sahasrara Chakra. In this centre exist all the six Chakras (lotuses, viz., Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna).
The lower extremity of the Chitra Nadi is called Brahmadvara, the door of Brahman, as Kundalini has to pass through this door to Brahmarandhra. This corresponds to Haridwar which is the gate of Hari of Badrinarayan in the macrocosm (physical plane). The Chitra terminates in the Cerebellum.
In a general sense the Sushumna Nadi itself (gross Spinal Cord) is called Brahma Nadi because, Brahma Nadi is within the Sushumna. Again the canal within the Chitra is also called Sushumna, because the canal is within the Sushumna. Ida and Pingala Nadis are on the left and right sides of the spine.
Chitra is the highest and most beloved of the Yogins. It is like a thin thread of lotus. Brilliant with five colours, it is in the centre of Sushumna. It is the most vital part of the body. This is called the Heavenly way. It is the giver of Immortality. By contemplating on the Chakras that exist in this Nadi, the Yogi destroys all sins and attains the Highest Bliss. It is the giver of Moksha.
When the breath flows through Sushumna, the mind becomes steady. This steadiness of the mind is termed “Unmani Avastha”, the highest state of Yoga. If you sit for meditation when Sushumna is operating, you will have wonderful meditation. When the Nadis are full of impurities, the breath cannot pass into the middle Nadi. So one should practise Pranayama for the purification of Nadis.
Para-Sympathetic and Sympathetic System
On either side of the spinal cord run the sympathetic and para-sympathetic cords, a double chain of ganglia. Ganglia means a collection of nerve-cells. These constitute the Autonomic System which supplies nerves to the involuntary organs, such as heart, lungs, intestines, kidneys, liver, etc., and controls them. Vagus nerve which plays a vital part in human economy comes out of this sympathetic system. Sympathetic system stimulates or accelerates. Para-sympathetic system retards or inhibits. There are nerves to dilate or expand the arteries which carry pure oxygenated blood to nourish the tissues, organs and cells of different parts of the body. These are called Vaso-dilators. The left and the right sympathetic chains are connected by filaments. These cross from the right to the left side and vice versa, but the exact places where these crosses are not known, though several have attempted to find. M’Kendrick and Snodgrass in their Physiology of the Senses write: “Where the sensory fibres cross from one side to the other is not known ..... In some parts of the spinal cord the sensory fibres do cross from the right to left side and vice versa.”
Ida and Pingala Nadis
Ida and Pingala Nadis are not the gross sympathetic chains. These are the subtle Nadis that 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 Ajna 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 Kala (time) and Sushumna swallows time. The Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandra, and defies time (Kala—death). 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 Jnanadev 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 Jnanadev.
Svara Sadhana
Svara Sadhana, practice of breath, is the revealer of Satya, Brahman and bestower of the Supreme Knowledge and Bliss. Perform calm acts during the flow of Ida and harsh acts during the flow of Pingala. Do acts resulting in the attainment of psychic powers, Yoga, meditation, etc., during the flow of the Sushumna. If the breath rises by Ida (moon) at sunrise and flows throughout the day, and Pingala (sun) rises at sunset and flows throughout the night it confers considerable good results. Let the breath flow through Ida the whole day and through Pingala the whole night. He who practises thus is verily a great Yogi.
How to Change The Flow In Nadis
The following exercises are for changing the flow from Ida to Pingala. Select any one of the methods that suits you best. For changing the flow from Pingala to Ida, just do the same exercise on the opposite side:
1. Plug the left nostril with a small piece of cotton or fine cloth for a few minutes.
2. Lie down on the left side for ten minutes.
3. Sit erect. Draw the left knee up and keep the left heel near the left buttock. Now press the left arm-pit, Axilla, on the knee. In a few seconds the flow will be through Pingala.
4. Keep the two heels together near the right buttock. The right knee will be over the left knee. Keep the left palm on the ground a foot away and let the weight of the trunk rest on the left hand. Do not bend at the elbow. Turn the head also towards the left side. This is an effective method. Catch hold of the left ankle with the right hand.
5. The flow of breath can be changed by Nauli Kriya also.
6. There are some who are able to change the flow by will.
7. Place the Yoga Danda or Hamsa Danda (a wooden stick of about 2 feet in length with a rest of the shape of U at one end) at the left arm-pit and lean on it by the left side.
8. The most effective and instantaneous result is produced in changing the flow through Khechari Mudra. The Yogi turns the tongue inside and blocks the air passage by the tip of the tongue.
The above exercise is intended for general regulation of breath. Many other special exercises for the purification of Nadis and awakening Kundalini will be given in the subsequent chapters. A knowledge more secret than the science of breath, a friend more true than the science of breath, has never been seen or heard of. Friends are brought together by the power of breath. Wealth is obtained with comfort and reputation through the power of breath. The knowledge of the past, present and the future and all other Siddhis are acquired and a man reaches the highest state, by the power of breath.
I want you to practise every day the Svara Sadhana systematically and regularly, that is, to allow the flow of breath through the left nostril throughout the day and through the right nostril throughout the night. This will, doubtless, bestow on you wonderful benefits. Wrong Svara is the cause of a host of ailments. Observance of right Svara as described above leads to health and long life. Verily, verily, I say this unto you, my dear children! Practise this. Practise this from today. Shake off your habitual sloth, indolence and inertia. Leave off your idle talk. Do something practical. Before you begin the practice, pray to Lord Siva, who is the giver of this wonderful science by uttering Om Namah Sivaya and Sri Ganesha, the remover of all obstacles.
Other Nadis
Gandhari, Hastajihva, Kuhu, Sarasvati, Pusha, Sankhini, Payasvini, Varuni, Alambusha, Vishvodhara, Yasasvini, etc., are some other important Nadis. These have their origin in Kanda. All these Nadis are placed on the sides of Sushumna, Ida and Pingala, and proceed to different parts of the body to perform certain special functions. These are all subtle Nadis. Innumerable minor Nadis spring from these. As the leaf of the Asvattha tree is covered with minute fibres so also, this body is permeated with thousands of Nadis.
Padmas or Chakras
Chakras are in the Linga Sarira (astral body). Linga Sarira is of 17 Tattvas, viz., 5 Jnanendriyas (ears, skin, eyes, tongue and nose); 5 Karmendriyas (speech, hands, legs, genitals, anus); 5 Pranas (Prana, Apana, Vyana, Udana, Samana); Manas (mind); and Buddhi (intellect). These have corresponding centres in the spinal cord and the nerve-plexuses in the gross body. Each Chakra has control and function over a particular centre in gross body. These cannot be seen by the naked eyes. Some foolish doctors search for the Chakras in the physical body. They cannot find them there. Since they cannot find any Chakra in a dead body, they lose faith in Shastras and Yogic Kriyas.
Sukshma Prana moves in the nervous system of the Linga Sarira (astral body). Sthula Prana moves in the nervous system of the gross physical body. The two courses are intimately connected. They act and react upon each other. The Chakras are in the astral body even after the disintegration of the physical organism to death. According to a school of thought, the Chakras are formed during concentration and meditation only. This is not possible. The Chakras should exist there in a subtle state, as the gross matter is the result of the subtle matter. Without the subtle body, the gross body is impossible. The meaning of this sentence should be taken to be that one can feel and understand the Sukshma Chakras during concentration and meditation only.
Wherever there is an interlacing of several nerves, arteries and veins, that centre is called Plexuses. The physical gross plexuses that are known to the Vaidya Shastra are Hepatic, Cervical, Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Epigastric, Esophageal, Pharyngeal, Plumonary, Lingual, Prostatic, etc. Similarly there are plexuses or centres of Sukshma Prana in the Sushumna Nadi. All the functions of the body, nervous, digestive, circulatory, respiratory, genito-urinary and all other systems of the body are under the control of these centres in Sushumna. These are subtle centres of vital energy. These are the centres of consciousness (Chaitanya). These subtle centres of Sushumna have their corresponding centres in the physical body. For example, Anahata Chakra which is in the Sushumna Nadi has its corresponding centre in the physical body at the heart (Cardiac Plexus).
The subtle centres in the Sushumna Nadi are otherwise known as Lotuses or Chakras. A particular Tattva preponderates at every Chakra. There is a presiding deity in each Chakra. In every Chakra a certain animal is represented. It denotes that the centre has the qualities, Tattvas or Gunas of that particular animal. There are six important Chakras: Muladhara, Svadhisthana, Manipura, Anahata, Vishuddha, and Ajna. Sahasrara is the chief Chakra. It is in the head. These 7 Chakras correspond to the Lokas (Bhuh, Bhuvah, Svah, Maha, Jana, Tapa, and Satya Lokas). Muladhara to Vishuddha are the centres of Pancha Bhutas (five elements): earth, water, fire, air and ether.
When Kundalini is awakened it passes on from Muladhara to Sahasrara through all the Chakras. At every centre to which the Yogi directs the Kundalini, he experiences a special form of Ananda (Bliss) and gains special Siddhis (psychic powers) and knowledge. He enjoys the Supreme Bliss when Kundalini is taken to Sahasrara Chakra.
The following are some other Chakras: Adhara (another name of Muladhara Chakra), Amrita, Ananda, Lalita, Balvana, Brahmadvara, Chandra, Dipaka, Karnamula, Gulhaha, Kuladipa, Kundali, Galabaddha, Kaladaada, Kaladhvara, Karangaka, Kalabhedan, Lalana, Mahotsaha, Manas, Talana, Mahapadma, Niradhara, Naukula, Prana, Soma, Triveni, Urdhvarandhra, Vajra, etc. Some of these names refer to the six important Chakras only. There are also many minor Chakras. Some Hathayogis say, that there are 21 minor Chakras besides 13 major Chakras and some other Hathayogis hold that there are forty-nine Chakras while the ancient Yogis taught that there are 144 Chakras. Talana Chakra with its twelve red petals is located near the base of the palate and Manas Chakra with its six petals closely associated with sensations, dreams and astral travelling.
