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Chapter X
SIGNS OF AN AWAKENED KUNDALINI " According to her manifestations Kundalini is regarded as Kriydwati, Varnamayee, Kalatma, and Vedhamayee."
Shaktipat deeksha is therefore of four kinds according to the above-named manifestations of Shakti. When Kundalini awakens one invariably feels some involuntary movements of the body, which begin with trembling and shaking -with an intensity varying with different persons. Some experience violent shaking of different kinds, as does a car before starting when the dynamo, begins to work. Such physical movements are accompanied with a heretofore-not-experienced feeling of pleasure of spiritual awakening, and the brain becomes heavy as under intoxication. - These are the first symptoms of an awakened Kundalini and are followed by various signs and experiences too many to be enumerated. The full course of an awakened Kundalini can be classified differently according to its different aspects of manifestation, as Bhakti, Jnana, and Yoga. Again manifestation of yoga can. be sub-classified as Hatha, Mantra, Laya and Rajayoga. Therefore the yoga of Kundalini is known as Mahayoga. It is also sometimes called Siddhayoga because it can be acquired only through the favour of a perfect master (Siddha Guru) without any effort on the part of the initiated. Mahayoga is also sometimes erroneously called Raja yoga after the name of one of its most prominent part. Readers must have come across the mention of only four divisions of yoga, viz., Karmayoga, Bhaktiyoga, Rajayoga and Jnanayoga. An awakened Kundalini comprehensively covers the whole field, but here we are concerned with the subject only so far as it pertains to the first classification, because Bhakti is a necessary qualification for all seekers after spiritual Truth. Divine Love or Bhakti combined with yoga soon helps the devotee to attain Brahmajnana, i.e., knowledge of God. Karmayoga is simply the performance of all duties for duty's sake regardless of fruits.. It is a settled fact that Moksha is not the result of any action, but is only an act of realization. Without knowledge of Brahman no moksha is possible, declare the scriptures and the knower of Brahman becomes Brahman himself. As it will be clear from the following verses quoted here from Brahmanikam of Shri Vasudeva Brahmendra Saraswati that realisation of Brahman comes only through the favour of God and a kindly look of the master in the form of Shaktipat. It has been said that through Shaktipat kundalini of the favoured is soon awakened and Mahayoga or Siddhayoga is the direct outcome. 'In other words Hathayoga, Mantrayoga, Layayoga and Rajayoga dawn on the initiated by stages, if he possesses a strong faith and Bhakti for both God and his Guru. Rajayoga is but another name. for God realization and as such in effect a synonym for Jnanayoga. When Rajayoga is mentioned different from Jnanayoga it stands for the yoga of meditation Hatha, Mantra, Laya, and Raja the fourfold classification of Mahayoga may be defined as flows Hathayoga pertains to the evolutionary manifestation of kundalini on the Physical plane. The term Hatha is, a word of two Sanskrit letters ` ha' and ` tha'. ` Ha ', denotes the sun and ` tha' denotes the moon, and therefore the term Hathayoga means a union of the sun and the moon. Therefore all practices of the body that bring about the union of Ida and Pingala, prana and apana, and the merger of mind in Prana form the subject of Hathayoga. Manifestation of kundalini on the plane of speech is called Mantrayoga. It is for this reason that a master wishing to awaken the kundalini of a person initiates him or her by transmitting his force through some word or words spoken to the initiated. Such word or words are called Mantras, so called because by repetition of those words the initiated is freed from the bonds of Maya. Psychic stage of spiritual evolution on the plane of mental submergence into a state of trance is called Layayoga. Usually this stage of mind , is preceded successively by the concentration of mind: or deep thinking leading finally to an abstractedness of mind. It can also be achieved by fixing the mind on Antarnada, viz., certain sounds audible from inside resembling the sounds of chiming of bells, flute, drum-beating, and thunder, etc.., and are called the music of Anahat Nada. The plane on which Peace and Light of spiritual Illumination shine forth is called Rajayoga. Raja is a sanskrit word derived from the root Raj to shine. Rajayoga is the ultimate realization of God within one's self. Rajayoga leads one to, the realization of oneness with .Brahman, and therefore leads to Jnanayoga. Evolution of kundalini on the plane of emotions, when all base thoughts and emotions of anger, lust, etc., are overpowered and subdued under the all-predominating emotion of Love for God and everything spiritual, is called the awakening of Allhadini Shakti and is Bhaktiyoga. Kriyawati Manifestation of Kundalini on the plane of Hathayoga is known as Kriyawati. The initiated then performs the manifold exercises of Hat ha yoga involuntarily. He does not do them intentionally, but undergoes the influence of the new born force automatically. The exercises of Hathayoga are classified under the heads of asanas, mudras, and pranayam. Under the influence of the force of awakened Kundalini one performs them not understanding the significance of what he does. He performs many exercises not found in any treatise on yoga; they are sometimes very intricate and difficult muscular exercises quite hard to be practised otherwise. One without the influence of the force of Kundalini is often quite unable to twist one's limbs in the requisite manner. Ordinarily more important of these exercises are prescribed in text books of Hathayoga for a novice for the purpose of arousing kundalini, but strange it looks that the aroused Kundalini also performs them very perfectly and in a way easy of practice, refreshing and conducive to health and meditation. Almost all the exercises pertain to the nerves of the spinal system and do not disturb the function of the autonomous system, though their effect on them is one of health and regularity. Besides She makes a person do bodily movements of other sorts such as walking, eating, laughing, weeping, etc. The autonomous system of nerves including the sympathetic and the para-sympathetic systems worked by Prana and the central system worked under volition of mind are thus simultaneously affected by the aroused power of kundalini and a neutralizing effect of both Prana and Mind is experienced. First a partial neutralization makes the mind lose its wavering nature and then complete neutralization of the two causes complete suspension of both. It should not be lost sight of that mind occupies a subordinate position under Prana which controls every activity - of mind and body. The Atharva Veda therefore prays. vide 11.4 (6) 1.:
Control over prana automatically affects control over mind and senses. Automatic performance of exercises by the force of aroused Kundalini in a systematic manner disconnects the mind from the nervous system for the time and the mind thus freed from the nervous activities acts as a mute spectator for that period, the whole system autonomous and central becomes autonomous for the time. The autonomous system also gains strength and begins to work properly. It builds up health, removes disorganization cures diseases and improves the tone of the whole system. Mind detached from the nervous system also gains strength and learns to stand aside mute at other times as well, and acquires to some extent control over the autonomous system also. The exercises of Hathayoga as performed by Kundalini are natural and as such when practised voluntarily by any person for a sufficiently long time help to arouse Kundalini. They are prescribed in various treatises on Hathayoga, but they ought to be learnt from an expert master and practised under his strict guidance. How these exercises are connected with the rousing of the Kundalini is a matter for research, though various attempts are being made to explain, their action on the nervous plexuses, they are generally based on vague speculations. Unfortunately we have yet no institution worth the name where a batch of ardent and sincere students with a good knowledge of anatomy and physiology with their Kundalini aroused could take up the research work in that direction. Generally anatomists and physiologists are quite ignorant of and indifferent to this sphere of study. It appears most probable that practice of these exercises, done either voluntarily or involuntarily, acts on the spinal plexuses and as a reaction on the autonomous one generate simultaneously opposite charges of prana and apana in the two systems. The two charges, if they be so called on the analogy of electric charges, give birth to corresponding currents, which a yogi feels and they can be made to flow up his spinal cord. When the two forces rise up through chittra or the grey portion of the spinal cord on both sides, right and left, they tend to cause a neutralization or discharge of the opposite dynamic forces through the empty canal at the different spinal centres and ultimately rise up the medula oblangata and cerebrum. With the complete neutralization of both the forces in medula oblangata or higher up, a soothing and peaceful effect on mind is produced which ultimately is merged in a trance and gives effect to a stop to the efferent and afferent impulses. Mind becomes vacant and with the spent-up force of prana ultimately enters into samadhi.
in progress......... Biography of Swami Vishnu Tirtha The Divine
Aspects Uchchishtha
or The Residual Power Evolution Idea of
Moksha Superiority of
Mahayoga Will Power
and Faith Raja Yoga Panchopasana Secret of Upasana (Worship) Guru-Tattwa
and God Realisation of God as Knowledge Retrospect
and Prospect |
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