32. KUṆḌALINĪ

(Kuṇḍalinī is the Supreme Power in the form of a snake. The suṣumnā-nāḍī is a subtle tube passing through the central canal of the spine. Seats of manifestation of śakti (power) are present in the suṣumnā-nāḍī and within the head. They are called cakra-s and resemble lotuses. If the kuṇḍalinī comes to these locations, śakti manifests in a special way. Generally, the kuṇḍalinī lies asleep in the mūlādhāra-cakra, at the base of the suṣumnā-nāḍī. One attains samādhi when the dormant kuṇḍalinī awakens, rises from the mūlādhāra-cakra and ascends, via the suṣumnā-nāḍī, to the sahasrāra-cakra, which is in the head.)

D: Do the kuṇḍalinī and the cakra-s really exist?

A: Kuṇḍalinī is the embodiment of the Divine and is a source of power. There is no gross serpent actually coiled up at the base of the spinal cord. Nor again are there gross lotuses in the spinal cord. The kuṇḍalinī’s arousal and ascent up the back can be felt. Likewise, stages in the manifestation of śakti are apprehended. These correspond to the ascent of the kuṇḍalinī to the various cakra-s.

D: Then, why are the cakra-s spoken of?

A: Contemplation of the kuṇḍalinī and the cakra-s, as described in the Tāntrika texts, does cause manifestation of power and expansion of awareness. Physical effects can also be seen. Normally, one will die if one does not breathe for a long time. But, during the practice of kuṇḍalinī-yoga, one can remain for long, with suspended breathing. I have seen some who obtained powers by contemplating on the cakra-s. Some people can lift a heavy weight merely by moving their eyelids. I have heard of this. Such powers can and do occur.

D: It is said that one attains special powers and samādhi by waking up the kuṇḍalinī and making it ascend through the suṣumnā-nāḍī. How is one to awaken the kuṇḍalinī?

A: It may be awakened through suitable meditation and through prāṇāyāma. Other methods are also there.

D: How is one to practise prāṇāyāma?

A: There are different kinds of prāṇāyāma. One should personally learn from a qualified Guru before practising.

D: Will Acharyal explain a simple form of prāṇāyāma that can be practised during anuṣṭhāna?

A: One should sit in a firm position and keep the back straight. Prāṇāyāma is practised by breathing in through one nostril, retaining breath for some time and then exhaling through the other nostril. Next, air should be drawn in through the nostril used earlier for exhalation. Ordinary prāṇāyāma has got three parts. They are pūraka, kumbhaka and recaka. Breathing in is pūraka, retaining the breath is kumbhaka and breathing out is recaka. One will not find it difficult if these are done in the ratio of 1:2:2. What I mentioned now is a variant of the standard ratio of 1:4:2. To obtain special benefits, the jālandhara-bandha, uḍḍiyāṇa-bandha and mūla-bandha too should be performed in the course of prāṇāyāma. These should be learnt from a teacher. Improper practice of the bandha-s is harmful.

D: Should one retain air long enough to cause discomfort?

A: No. Care should be taken while doing prāṇāyāma to see that discomfort never sets in. If it does, the duration of retention can be reduced. This implies appropriate reduction in the durations of inhalation and exhalation.

D: What is the use of prāṇāyāma?

A: It helps to purify the nāḍī-s and make the mind calm. It is a form of expiation. It also helps to arouse the sleeping kuṇḍalinī.

D: Will one who has attained samādhi be aware that his kuṇḍalinī has ascended to his head?

A: Not necessarily. The awareness may not be present in those who have attained samādhi through the path of Vedānta. However, they can, if they want, become aware of the ascent of the kuṇḍalinī.

★ ★ ★ ★

❑ Incidents from Acharyal's Life

The following is an extract from Acharyal’s conversation concerning Kuṇḍalinī-yoga with a disciple:

I have told you about all My experiences related to the kuṇḍalinī that took place earlier. You would have discerned that they were unpremeditated and occurred with almost no effort of Mine. This one too was like them. I believe that Ambā, who had Herself taught Me about the kuṇḍalinī a few months after My saṁnyāsa, straightaway vouchsafed those experiences and, that afternoon, their culmination.

I had just apprehended a hue between My brows when, involuntarily, I adopted the jālandhara, uḍḍiyāṇa and mūla-bandha-s and My attention turned to the anāhata-cakra. I apprehended the kuṇḍalinī there. It seemed that the elements earth, water and fire had become absorbed in the kuṇḍalinī. As the divine śakti headed rapidly to the sahasrāra, leaping, as it were, from one cakra to the next higher one, air, space and the organs too duly merged into Her.

When the kuṇḍalinī reached the sahasrāra, all duality, inclusive of the sense of “I” and awareness of the distinction of the agent of meditation, meditator and the object of meditation, thoroughly vanished. Just objectless consciousness of the very nature of bliss shone. This nirvikalpa-samādhi lasted for about an hour. As the mind lightly came out of nirvikalpa-samādhi, the descent of the kuṇḍalinī from the sahasrāra, through the ājñā-cakra, to the viśuddha-cakra was discernible. I regained mild awareness of the body without sensing any further descent of the śakti and opened My eyes. [Excerpted from Yoga, Enlightenment and Perfection] ★ ★ ★ ★

Some hold that the arousal of the kuṇḍalinī and its ascent to the svādhiṣṭhāna-cakra are likely to be accompanied by a temporary manifestation of intense sexual desire. It is also contended that the piercing of the brahma, viṣṇu and rudra-granthi-s by the kuṇḍalinī on its way from the mūlādhāra to the sahasrāra is accompanied by much pain and even sickness. The laudable course is for one to first cultivate intense dispassion and to purify the nāḍī-s. Only sāttvik food should be consumed. Further, kuṇḍalinī-yoga should be practised under the guidance of an adept and not by just referring to books. For one who ensures all this, the arousal and ascent of the kuṇḍalinī are definitely not accompanied by lust, pain and sickness. [Excerpted from Yoga, Enlightenment and Perfection] ★ ★ ★ ★