There are six psychic centers in the spine and they are also known as chakras. They are known as chakras, because circular motions in the chakras can be felt when these chakras are hyper active. When kuṇḍalinī ascends through practice, it crosses these chakras to reach sahasrāra. Before the energy enters into certain chakras, there are blockades called granthi-s or knots. But during śaktipāta, kuṇḍalinī pierces these granthi-s on its own, which happens only in certain blessed individuals. Śaktipāta is the descent of Divine Grace. In order to effectively lift the kuṇḍalinī from the base chakra to top of the skull by practice, basic understanding of chakras is necessary, so that one can feel and experience these chakras when kuṇḍalinī sojourns in these chakras while making its upward journey. These chakras appear in the form of lotus flowers and different chakras have different number of lotus petals. Different Sanskrit alphabets are contemplated in different chakras. These details are being discussed in the series “navāvaraṇa pūjā” and hence not discussed here. More over such intricate details are not needed for practicing kuṇḍalinī meditation. Each of these chakras is connected to some of the endocrine glands situated in the body. Further these chakras have numerous nerves intertwining each other thereby causing the appearance of a wheel or a cobweb; the latter description fits these chakras perfectly, as they do not appear in perfect wheel shape. Major portions of these nerves are connected to the spinal nerve and endocrine glands. These nerves appear like spokes of a wheel.
Six chakras from the base of the spine to the top of the head are – mūlādhāra, svādhiṣṭhāna, maṇipūraka, anāhata, viśuddhi and ājñā and they can be translated as base chakra, sacral chakra, navel chakra, heart chakra, throat chakra and third eye. But, technically speaking only four chakras and sahasrāra are more powerful and important than the rest and they are mūlādhāra, maṇipūraka, anāhata, ājñā and sahasrāra (brahmarandra). These five energy centres are always sedentary in nature in an ordinary person. But, depending upon one’s spiritual elevation, these psychic centres become active and begin to vibrate and make one feel the rotary sensation due to energy circulation in these areas. The exact locations of these energy centres slightly differ from person to person and can be perfectly located only by the concerned person. Someone with clairvoyant eyes can, to a very great extent locate these centres in others and can also manipulate them. Many Gurus impart mantras by working on these chakras, which alone, can yield better results.
Mūlādhāra is the resting place of kuṇḍalinī. Mūlādhāra is located in the perineum. Location of perineum marginally differs according to gender. Irrespective of its location, kuṇḍalinī has to ascend only through the tip of the lower end of the spinal cord which is known as coccyx or tail bone. The brahma nāḍi within citriṇi nāḍi begins only from the tip of the spine and kuṇḍalinī ascends only through this brahma nāḍi. After entering into the brahma nāḍi, kuṇḍalinī goes up the spine to reach sahasrāra, but its journey is not always smooth, There are certain blockades called granthi-s (granthi means knot) and kuṇḍalinī finds it difficult to pierce these granthi-s to move up. If granthi-s are not properly and effectively pierced, it could lead to kuṇḍalinī syndrome. Any difficulty experienced during kuṇḍalinī ascension is known as kuṇḍalinī syndrome. As discussed earlier, it is difficult to predict the exact nature of these syndromes, as they vary from person to person. Hence it is always better to go slow while practicing kuṇḍalinī meditation. The ascension of kuṇḍalinī is generally taught, only after one masters his or her breath.
The ideal way to awaken kuṇḍalinī is to first meditate on mūlādhāra and in order to meditate on mūlādhāra, one has to know its exact location (location is discussed in the previous part). Due to the power of awareness generated during quality meditation, kuṇḍalinī begins to ascend. The ascension is possible due to the combined effect of consciousness and prāṇa, which produces intense heat at the perineum. This way is the safest way to awaken the kuṇḍalinī. When kuṇḍalinī is awakened this way, it begins to enter brahma nāḍi through brahmadvāra (dvāra means opening and brahmadvāra means opening of Brahman) without causing any syndrome. Kuṇḍalinī’s journey starts from brahmadvāra at the base of the spine and ends at brahmarandhra (Brahman’s crevice). Both dvāra and randhra mean an orifice. Kuṇḍalinī travels from brahmadvāra to brahmarandhra and back. At the time of death, a yogi’s soul escapes only through brahmarandhra. When brahmarandhra is connected to liberation, brahmadvāra is connected to creation. It is said that a child is connected through brahmadvāra to its mother during its sojourn at the womb. In other words, brahmadvāra of both mother and child is interconnected during child’s nourishment in mother’s womb. One’s sexual activity is controlled by mūlādhāra and there is a direct relation between one’s sexual activity and kuṇḍalinī. But activating kuṇḍalinī through certain means is against ethical practice and that too when better methods are available for perfect and flawless awakening. The symbolic union of Śiva and Śakti at mūlādhāra is often misinterpreted, due to the reading of sāmarasya-parāyaṇa (Lalitā Sahasranāma 792). Śiva is Cit (Consciousness) and Śakti is Ānanda (Bliss) and their union results in Cidānanda (Ultimate reality consisting of both Consciousness and Bliss or the union of Śiva and Śakti). Irrespective of these controversies, activation of kuṇḍalinī is also related to conjugation and orgasm, but it requires lot of knowledge and expertise. Therefore, it would be wise to ignore this for the reasons explained earlier. Apart from meditating on mūlādhāra and visualizing prāṇa at the base chakra, to awake the kuṇḍalinī firmly and steadily, certain mudra-s and bandha-s are to be practiced, which will be discussed later in this series.
Mūlādhāra is connected to testes or ovaries, both being part of endocrine glandular system and produce either testosterone or oestrogen and progesterone as the case may be. When kuṇḍalinī is awakened from mūlādhāra it begins to climb through brahma nāḍi, but faces its first resistance at Brahmā granthi (often written as Brahma granthi) or the knot of Brahmā, the creator who is different from Brahman. Brahmā granthi is also connected to procreative organs and many of the nerves emanating from procreative organs form Brahmā granthi. Granthi-s form as blockades in the path of kuṇḍalinī, as there are clusters of nerves and blood vessels applying pressure on Brahma nāḍi, which is a normal phenomenon in all human beings. More efforts are needed to make the kuṇḍalinī ascend to go past these granthi-s. Mudra-s and bandha-s are used to transcend these granthi-s. After awakening from mūlādhāra and after crossing Brahmā granthi, the next target is the navel chakra or maṇipūraka, though it traverses through svādhiṣṭhāna chakra, which is not discussed here. Maṇipūraka chakra is located exactly behind the navel. This chakra is connected to pancreas and adrenal glands. Pancreas is situated just above the navel and adrenal glands are situated at the top of the kidneys. Both these glands are situated in the abdominal cavity. When maṇipūraka is fully activated, rarely first signs of certain siddihis are realized. After crossing maṇipūraka, kuṇḍalinī faces another blockade in the form of Viṣṇu granthi, situated just below the heart chakra or anāhata. Without piercing this granthi, kuṇḍalinī cannot reach anāhata, one of the important psychic centres, as a fully activated heart chakra manifests into universal love. Viṣṇu granthi is loosely knit when compared to Brahmā granthi, as this granthi has more blood vessels than nerves. Once Viṣṇu granthi is pierced, kuṇḍalinī ascends to heart chakra. The signs of kuṇḍalinī energising heart chakra can be realized through the destruction of ego and manifestation of universal love and compassion towards every being.
Heart chakra is connected to the endocrine gland thymus, which is situated above the heart in the thoracic cavity. When heart chakra is activated, immunity system in the body gets fully developed. But, thymus is not fully active in adults and it is fully active only in children. Though it is not fully active, it does not become dysfunctional totally. Granthi-s though can be opened by certain mudra-s and bandha-s, purity of the mind is more important. For example, one cannot transcend Viṣṇu granthi, without annihilating non-essential ego (the “I” ness such as I am the doer, I am knowledgeable, etc). As kuṇḍalinī is the subtlest form of Parāśakti, it can effectively be handled by our subtle body, mind. From heart chakra, kuṇḍalinī moves towards ājñācakra, the point between the eyebrows, after transcending throat chakra. Before entering ājñācakra, it faces resistance at Rudra granthi, which is situated just below ājñācakra. Rudra granthi is the most complicated and toughest of the three granthi-s and is full of nerves intertwining. More than mudra-s and bandha-s, this granthi can be transcended only through pure consciousness and effectively directing prāṇa. One has to take enough pains in getting past Rudra granthi. Unless Rudra granthi is fully opened, ājñācakra cannot become fully functional. Out of the three granthi-s, the first granthi, Brahmā granthi is easier to cross due its lesser density. Viṣṇu granthi is denser than Brahmā granthi and is difficult to cross and if crossed, one can reach the heart chakra, which manifests as love and compassion for others.
Ājñācakra is connected to pineal and pituitary glands. Pineal gland is also known as the gland of divinity. When consciousness is fixed on the pineal gland which is just behind ājñācakra, this gland begins to illuminate. Guru-s initiate their disciples through ājñācakra focusing on their pineal glands, which receives the commands of one’s Guru. Pineal gland is also known as the seat of the soul. When ājñācakra is fully active, the whole body is illumined and radiates powerful energy. This is the point where all the three nāḍi-s iḍa, piṅgala and citriṇi (which is within suṣumna) unite, thereby dissolving all dyads (I and That) and triads (practitioner, the practice and the object of practice Parāśakti). A fully activated ājñācakra radiates energy on all the four sides – into lower chakras, emitting energy through forehead, emitting energy through back head chakra and also moves up in stages to reach brahmarandhra in sahasrāra. The movement of kuṇḍalinī from ājñācakra is possible only due to Her Grace.
There are minor chakras between ājñācakra and sahasrāra and out of these minor chakras, which are said to be twelve in number, manas chakra and soma chakra are the most important chakras. Manas chakra, also known as mind chakra becomes fully active when ājñācakra is fully activated. If mind chakra is fully activated, the remnants of ego are annihilated paving way for the purest form of Consciousness. Mind chakra cannot be activated through any mudra-s and bandha-s. All the chakras above ājñācakra get activated on their own, depending upon one’s spiritual elevation and the descent of Divine Grace. When kuṇḍalinī reaches soma chakra, also known as moon chakra, ambrosia is generated here which drips down the throat. Though in the initial stages ambrosia can be swallowed, over a period of time, the secreted ambrosia is to be pushed back into the skull, by blocking the hole in the upper palate with the help of the tongue. When the flow of ambrosia is blocked, it becomes solidified and attains immense potency and ultimately becomes another bindu, which cause many supernatural powers in the yogi. The other two bindus are situated one at ājñācakra and another at sahasrāra. These three bindus are known as nāda, bindu and kalā. Yoga CūḍāmaṇiUpaniṣad (IV.1) says, “namaḥ śivāya gurave nādabindukalātmane (नमः शिवाय गुरवे नादबिन्दुकलात्मने).
After crossing these twelve chakras beyond ājñācakra, kuṇḍalinī finally reaches sahasrāra to merge with Śiva. Sahasrāra is not connected to any gland and this is the place of Brahman (Śiva) and when the union between Śiva and Śakti takes place at sahasrāra, one is liberated. During the intense stage of Śiva and Śakti union, one automatically enters into the highest stage of samādhi, known as nirvikalpa samādhi (state of complete thoughtlessness). During this stage of nirvikalpa samādhi, there is decrease in the level of prāṇa and the mind is completely dissolved like salt getting dissolved in water. This is the end of Self-realization and there is nothing to be attained beyond this state. The yogi now exists as a jīvanmukta and as soon as all his karmic impressions are exhausted, he dies only to merge with Paramaśiva, the state, where not even Śakti exists. Liberation is the completion of the process of dissolution of both prāṇa and mind, says Haṭhayoga Pradīpaka (IV.17).
Vijñānabhairava tantra (dhāraṇa 110) says, “I am free both from bondage and liberation” says the liberated one. Bondage and liberation are dualities, hence limited by time and space. Only the ignorant are bound by dualities and consequent delusion. They consider the image of the sun in water as the real sun, not knowing that what they are seeing is only a reflection. Bondage and reflection arise due to the wild imagination of buddhi or intellect. In reality, Pure Consciousness is the Self, which alone is Self-illuminating and which alone is real. All that we see is only the Self, the all pervasive, which is wrongly perceived as the material world. But He alone exists everywhere in different shapes and forms.
Balavivek
July 30, 2013 09:46 PM
Sir, the concept of chakras vary from tradition to tradition right? Like for example the Natha Sampradaya has a different take on the same.
http://yogendranathyogi.blogspot.in/2010/10/system-of-chakras-according-to.html
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MANBLUNDER
July 30, 2013 09:53 PM
Concept of chakras will not differ according to tradition. Every chakra has certain powers and these powers will not vary according to the tradition. The difference is only due to interpretation and not about facts. Interpretation differs mainly due to one's experience.
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சுமனன்
July 31, 2013 09:14 AM
I have specific questions on Śaktipāta,
by definition Śaktipāta is a process of transferring Guru's energy to disciple, that mean with awakened Consciousness Guru will hit the moladara chakra and ascend the kundalini upto Sahasrara chakra by his will, in this process
1) Please comment on above understanding?
2) Is Guru is entering to Sadaka's astral body (chakras) first through which chakra?
3) in my understanding if sadaka got Śaktipāta (as per the Tantra indeed level of Śaktipāta is a factor, aditheevra Śaktipāta can give the liberation at the time of initiation, I am talking about normal level) it is a guided first journey of Kundalini through chakra's with the help of Guru, based on the experience received on that time Sadaka should practice frequently to get the steady state of awaken Kundalini, in other words normal Śaktipāta will give quick progress on final liberation but to get the liberation he need the proper practice, please comment?
4) If yes to # 5, after the Śaktipāta Sadaka there is possibility of the blockages due to accumulation of impurities because of Sadaka's discipline and foods, please comment?
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சுமனன்
July 31, 2013 09:32 AM
In my opinion as Manblunder say's concept of chakra's will not differ but focus and awakening may differ tradition to tradition, Vamacharin's and Kaulacharin's will also focus on Swadishdana chakra because they need an experience of bliss through sexual experience,
Vedandin's (upanishad) will only talk about heart center and eyebrow which is a path of purifying emotions and controlling mind and developing wisdom, (Ravi Aiya, my knowledge on Upanishad is very limited please correct if I am missing any meditation found on other chakra's in upanishad), throughout the time this knowledge was passed through Guru-shishya parampara, In some Sadaka some chakra’s may well develop and some may not, then Guru will teach the meditation to develop the lower one. THEN IT ALL ABOUT PURPOSE AND CHOICE OF HIS EXPERIENCES.
I hope now a day’s due to the lack of understanding on above rational, present education system and so much of information making confusion among Seekers.
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MANBLUNDER
July 31, 2013 12:18 PM
Yoga Cūḍāmaṇi Upaniṣad deals with kuṇḍalinī, but not about chakras. Even Bhagavad Gītā refers only to ājñācakra. Your observation regarding chakras is perfect. Thank you.
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MANBLUNDER
July 31, 2013 11:01 AM
The Divine Will which leads a person on to the path of spiritual knowledge is called Śaktipāta. Technically it a Divine Grace on a selected soul or multiple souls. Śiva (Brahman) cannot be realized by reading Scriptures or receiving spiritual instruction or mantra initiations alone. Self-realization happens only when Śiva decides to reveal Himself to the aspirant. To whom Śiva reveals Himself is another question, which is difficult to explain. There could multiple factor for Śiva to decide on to whom His Grace is to be showered through Śakti. What happens after the descent of Divine Grace (Śaktipāta)? The veil of māyā is removed. When the veil of māyā is removed, he is freed from all types of limitations. He looks beyond his body as the yogi himself becomes Śiva and he looks at everything from the point of view of Śiva. Śaktipāta is directly related to the depth of Love for the Lord. There is also a theory that Śaktipāta is possible only when one’s karmas are exhausted. It is called karmasāmya or equalisation of karma or nullification of karma.
Depending upon the Guru, his role is determined. A Guru who is already a realized Yogi can guide an advanced spiritual aspirant, who is able to connect his individual soul with Śiva can be guided by such a Guru who tells his disciple to look for Śaktipāta. Only such a Guru is instrumental for the descent of Śaktipāta, which is possible only if the mind is conditioned. When there is descent of Śaktipāta, no human intervention is necessary at all.
Śaktipāta is possible during initiation process by certain highly evolved Gurus. In such instances, due to Guru’s grace, the disciple’s kuṇḍalinī is also activated. Here initiation of a mantra may not be necessary and the Guru decides on this.
Even after Śaktipāta one needs to practice to attain liberation. This can further be explained through a separate article. I will do that soon.
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MANBLUNDER
July 31, 2013 12:28 PM
I have left out one point. A Guru initiates his disciple in two ways; it could be either through ājñācakra or through maṇipūraka. This is general practice. However, I find that different Guru-s use different chakras to initiate.
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Govind
August 25, 2013 08:16 PM
Vanakkam
What will happen if kundalini arises through Ida or pingala instead of sushmana and activates ajna chakra? will that means all lower chakras are not activated?
What kind of corrective action is required here?
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MANBLUNDER
August 25, 2013 08:23 PM
If kuṇḍalinī does not ascend through suṣumna, not only ājñācakra, but also all chakras from viśuddhi cannot be activated. Only prāṇa entering through suṣumna can activate higher chakras. When ājñācakra is fully active, all lower chakras will get automatically get activated. However, small corrections may be needed and this depends upon individuals.
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Govind
August 26, 2013 09:18 AM
Vanakkam
Thanks for reply.
How can we find out if kundalini arises through Sushmana or thro Ida,pingla?Any symptoms to differentiate?
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MANBLUNDER
August 26, 2013 10:09 AM
If kuṇḍalinī ascends through suṣumna, you will feel the ascending sensation in your spineas if an ant is crawling within. On the contrary, if kuṇḍalinī ascends through iḍa or piṅgala, this sensation will not be there. Secondly, if kuṇḍalinī ascends through iḍa or piṅgala, there will be bulging next to the spine. Thirdly, there will be muscle spasm in shoulder area, headache, etc. You will also feel tired and exhausted, indigestion, etc. All these symptoms may not be experienced. But certainly any one of these will be experienced in kuṇḍalinī syndrome.
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Sal Ben
July 09, 2024 08:07 PM
In what case do you experience the symptoms you mentioned: fatigue, pain in the neck and shoulders, indigestion...? In the case of kundalini rising through sushumna or through ida/pingala?
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Krishna
July 12, 2024 07:07 AM
There are no issues when the Kuṇḍalinī rises through the Suṣumnā.
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Govind
August 26, 2013 11:47 AM
Excellent Sir.My Final query.
I have heard many people who have raised Kundalini until Ajna chakra have lot from negative energy/thoughts and do evil to do fellow humans.Is that mean that arise of kundalini is not affected by negative thinking in mind?
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MANBLUNDER
August 26, 2013 12:27 PM
Why should this be your final query? Learning is a continuous process and by these queries all of us learn together.
This clearly means that their ājñācakra is not at all active. Many times, people mistake vibrations in ājñācakra as the ascension of kuṇḍalinī. It is called deceptive ascension. When one's ājñācakra is active, where is time for him to think about others. He is always stays connected with Divine.
Those who inflict mental and physical injuries to others, those who impart mantras for a price and those who have commercialized spirituality are fully engulfed by māyā. They not only accrue their own karmas but also increase the karmas of others as well. Best thing is to ignore them. Whatever they practice, they will not have Divine Grace.
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Govind
August 26, 2013 12:55 PM
Thanks Sir for your reply.Keep up your writings.
Since many tantriks got lot of powers and i thought it may be due to arise of Kundalini.That is my misunderstanding and your reply clears my doubt.
Thanks
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Govind
September 17, 2013 03:07 PM
Hello Sir
What is difference between Prana and Kundalini? Any ways to identify them?
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MANBLUNDER
September 17, 2013 05:54 PM
It is extremely difficult to perfectly translate prāṇa. At the most it can be explained as the vital force that is essential to keep a body alive and functional. Prāṇa is the combined form of consciousness, life energy and breath. All our organs depend on prāṇa for their functions. Prāṇa gets divided into several sub-divisions and each such sub-division takes care of different activities of a biological body. All our actions are possible only due to prāṇaśakti, which enters a fetus along with a soul. The Self that enters an individual body is known as a soul. At the time of conception both prāṇa and soul enters the body. Soul continues to remain as it is as soul is always inert. But at the same time, a physical body is not possible without soul. We may have different electrical appliances, but we need electricity to make them functional. Soul can be compared to subtle and yet powerful electricity and the fittings can be compared to the gross bodies. When soul continues to remain inert in the body, prāṇa begins to manifest in the form Śaktikuṇḍalinī. If we can call the soul as Śiva, then Śaktikuṇḍalinī is Parāśakti.
In kuṇḍalinī parlance, Śiva goes to sahasrāra and Parāśakti goes to mūlādhāra. Śiva continues to remain alone, whereas Śaktikuṇḍalinī gets Herself divided into two - parakuṇḍalaṇī and prāṇakuṇḍalaṇī. Śiva is represented by bindu or अं (aṁ) and Parāśakti is represented by अः (aḥ). The two dots at the sides in अः represent parakuṇḍalaṇī and prāṇakuṇḍalaṇī. She becomes into two types of Kuṇḍalinī-s by remaining at mūlādhāra. When She is contemplated within, She unites with Śiva at sahasrāra and when She is fixed outwards, She causes normal mundane actions. A yogi contemplates within and hence he is able to unite Śiva and Śakti within his body and enjoys Bliss and ultimately gets liberated. On the other hand a normal person is associated with material things and accrues karmas.
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Govind
September 18, 2013 12:06 PM
Thanks for reply.What about Chakra blockages? Is that due to Kundalini getting blocked?( I Suppose Prana is present all around the body and so there is no way of it getting blocked ).
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MANBLUNDER
September 18, 2013 12:20 PM
Typically speaking, this cannot be called as block. It is congestion. Prāṇa is present throughout the body; but then how do we get chest congestion? Whatever happens in the physical body affects the prāṇamayakośā, so also other kośā-s. When one body (kośā or sheath) is affected, all other bodies (kośā-s) are affected. Therefore, it is important that while practicing kuṇḍalinī one has to think positively and eat a healthy and non-spicy food. Particularly, beef and mutton affect the prāṇa body seriously.
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Govind
September 23, 2013 09:08 AM
Thanks,I have one more query.What is difference between Gnani,Yogi,Jeevan Muktar from Kundalini Perspective ?
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MANBLUNDER
September 23, 2013 11:53 AM
Jñāni is the one who has higher spiritual knowledge. Spiritual knowledge means knowledge about the Spirit or Nirguṇa Brahman or Brahman without attributes. This is the stage without māyā. Yogi is the one who has united his individual consciousness with Supreme Consciousness (Nirguṇa Brahman). Though this union takes place, it is neither strongly nor confidently established. In other words, this yoke is not complete. As far jīvanmukta is concerned, he is totally a realized person and continues to exist only to spend away remnants of karmas to get liberated at the time of his death. There is no separate interpretation of these terms for kuṇḍalinī.
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Govind
September 23, 2013 11:58 AM
Sir,Thanks.So to get realized or know about Brahman ,will it mandatory for them to have kundalini awakened and reach crown chakra?
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MANBLUNDER
September 23, 2013 12:09 PM
No, it is not mandatory. But kundalini will ascend depending upon one's spiritual attainment.
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Sudipt
July 25, 2015 09:20 PM
What bandhas and asanas will bring cosmic energy down from sahasrara to muladhara?
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MANBLUNDER
July 25, 2015 09:32 PM
We have to use our breath and awareness to bring it from sahasrāra to mūlādhāra. This should work. In case it is not working, you can do so some skipping using your toes. This will also bring down energy from sahasrāra to mūlādhāra. As a lost resort you can use ashvini mudra coupled with awareness and breathing, which should be fixed on mūlādhāra.
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