thriviDHA kuNdalini shakthiHi

[Guest guest]

namaskaram,

 

In "SriChakra by S.Shankaranarayanan" - in the chapter Threefold and NineFold

Division, the author quotes kAlikA purANa (correct the spelling if its wrong

please). The sentance that is quoted is

 

"thriviDHA kuNdalini shakthiHi"

 

He has translated this to "triple Kundalini shakthi". Can anyone elaborate

this ? What is this triple Kundalini Shakthi ? Is Kundalini shakthi of three

types ?

 

Prasad

 

 

 

________

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[Guest guest]

Dear sir,

Kundalini is indeed three, Agni, Soma and Surya kundalinis....Please

look at my posts: 'Tripurasundari Ashtakam' and 'Tripura Mahimna'. I

hope it helps,

gurupadarenu

[Guest guest]

Jaya Jaya Shankara!

OM Sri Lalita Mahatripurasundari Paraabhattaarikaa Sametaaya Sri

Chandramouleshwara Parbrahmane namaH!

Kundalini is Chit Shakti, the life force or the power of

consciousness, from which alone originate the currents of energy. The

aim of Tantra is to control and regulate these currents to make them

flow to sublimer channels by the Tantric Kundalini Yoga. The ego is

the main obstruction in the flow of this Energy towards the right

course, which leads to bliss, eternal beauty, peace and unsurpassable

joy. Kundalini expresses itself through the path of the Yogi nerve

system. Kundalini is already half-awakened in every individual

maintaining normal life in the body. The more it is awakened the more

beauty, more joy and more life there is.

Prana Kundalini works at physical level, Nada Kundalini at mental

level and Bodha or Jnana Kundalini at spiritual level. Bodha

Kundalini covers the Adhwas and Prana Kundalini pierces the Chakras.

Kundalini is also classified on the basis of its place of residence.

1. Adhah Kundalini – it is the power of primordial existence, lying

dormant at the Muladhara. It is the cosmic life that underlies all

organic and inorganic matter.

2. Urdhwa Kundalini – it has the entrance at the Brahmarandhra. It is

the place of union of Ida and Pingala at the Ajna Chakra between the

two eyebrows.

3. Paraa Kundalini – it is the transcendent state of Paramashiva. In

human it is recognized as Mount Kailasa in Sahasrara and beyond.

Advanced Yogis experience Kundalini in three states. The first is the

tranquil state and remains limited to Moolaadhaara. This state works

in all created beings. When the Kundalini gets awakened either by

Pranayama or in the classical way of constant practice or

uninterrupted feeling of the perfect ness of I – consciousness, it is

called Adhah Kundalini. After this state, when Kundalini, like

lightening gives a sudden and straight flash and rises through the

path of Sushumna to Brahmarandhra, it is called Urdhwa Kundalini.

Practice of meditation on the two spots is called Aadyantakoti

Nibhaalana, explained in Paraatrishikaa. Aadikoti is called

Bahirdwaadashaanta and Antakoti is called Antardwaadashaantia, which

may respectively understood as Adhah and Urdhwa Kundalinis. Their

union is the Shatkona Mudra, often referred to as Shatpatra Kamala.

The yogi is advised to meditate on the locus of a point, which has

neither beginning nor end, and expanding the fifteen vowels, resides

in the heart lotus of Shiva, who is the sixteenth. The seventeenth

Kalaa is the unwavering repose called Bindukalaa, where the movement

of both Prana and Apana ceases. This is called Somaamsham. This is

the main significance behind Tarpana of Mahasaptadashi Nitya, even

beyond the Shodashi Nitya during the course of Nityaa Kalaarchanam.

The correspondence is to Turiyaatiitaa and Turiyaa. By practicing

SomamaSham- by viewing all objects of the world as nothing but the

manifestation of the ParaaBija Sauh (or the third Koota of Srividya,

with or without the final Shodashi Kalaa, depending on one's

qualification), one attains the Jagadaananda Dasha – the monistic

state of sameness of the Supreme self, unconditional and unhindered.

This is Supreme Bliss, Shaktipata of Shiva. This seventeenth super-

Kalaa is filled with the embodiment of supreme nectar, which has

nothing to do with cognitive, subjective or objective worlds.

Saptadashi Kalaa is that phase of moon that is ever present even

during the dark phase of the moon. It refers to the flowing out of

the universal nectar of God-consciousness. She is also known as

Shakti Kundalini.

Maharshi Durvasa says in his magnum opus `Tripura MahimnaH stava',

Chaturvidha tanum Kundalineem – `this A kara which is present in the

Vagbhava Bija is called Kundalini'. ( I will not elaborate more on

this, more on this can be known through the commentaries on

VarivasyaRahasya and Kaamakalaavilaasa ). Now this Kundalini is said

to have four forms: Agni Kundalini in Moolaadhaara, Surya Kundalini

at the heart, Soma Kundalini at Ajna Chakra and at the triangle in

the base of Sushumna- at the root Chakra as Samashti Kundalini. The

Agni Kundalini is only a part of this Samashti Kundalini. The

Sanskrit way of writing Aim resembles a triangle. This triangle

indeed is the Trikona in Moolaadhaara, in which Sridevi resides as

the great Kundalini represented by `A' kaara.

If we look deeper into this subject, Kundalini is again of three

types:

1. Prana Kundalini.

2. Chit Kundalini.

3. Paraa Kundalini.

 

These three correspond to Iccha, Jnana and Kriya Shaktis. Kaulikee

Kundalini is the `Samashti' (congregation or aggregate) of all these

three Kundalinis. It is this primordial power that reaches the

Sahasrara and merges with Paramashiva, pervading the entire universe

composed on 118 worlds, producing the flow of Jagadananda.

It is well known that Bhagavati Kundalini rests in the Moolaadhaara

Chakra, in three and a half coils around the Prithvi Linga. What do

these three actually represent? These coils represent Jnaatru, Jnana

and Jneyam or the knower, the known and the knowledge itself

(Objective, Subjective and Cognitive consciousness). The half coil

represents a state wherein these three completely dissolve into each

other, destroying all distinctions.

The great universal creative power of Paramashiva (Visarga Shakti) is

called Paraa Kundalini. She refers to Brahmanda or the cosmos. A form

of the same energy, referring to the microcosm is called Prana

Kundalini. When the yogi achieves or rather realizes the unity of

these two forms of Kundalini, he experiences the bliss of Shakti

Kundalini.

During creation, the Shiva-consciousness flows out and takes the form

of `breath'. Breath here does not refer to inhalation and exhalation,

but to the basic vibration. This represents `life' which is

responsible for the process of physical breathing. It is this life-

energy that we identify as prana Kundalini.

Very few advanced Yogis find repose, by a graceful knack, in the

steadiness of breath, after a long and constant practice. This

coveted experience of a Yogi is called Urdhwa Kumbhaka, flow of super

consciousness. Just as churning curds results in a ball of butter,

which keeps floating and simultaneously increasing in volume on the

surface of the churned milk, so does refined intellect i.e. awareness

of supreme consciousness float free from any malignancy of duality.

The two principal functions of the vital airs are exhalation and

inhalation. Among human beings, some Yogis offer the act of

inhalation into that of exhalation. There are still others, who offer

inhalation into exhalation. [Now these esoterically refer to the 14th

and 15th Kriyas of the Siddha tradition. Many Kriyabans are familiar

with this I suppose. It is now known that Lahiri Mahasaya taught a

total of 8 Kriyas to a chosen few among his vast number of Chelas.

There are 72 Kriyas in all, with some knowing upto 25 Kriyas in the

contemporary times. I do not know about the higher Kriyas, since all

I have been taught are first twenty-five Kriyas. The final two of the

25 are the Samhara Kriya, (by which a Yogi may exit consciously via

the Brahmarandhra) and Brahmamelana Kriya also known as Ananda Kriya,

Maha Kriya, Samadhi Kriya, Kulaamrita Kriya, Niraalamba Kriya etc by

different traditions. The above said two paths refer to Devayaana or

uttara maarga and Pitryaana or Dakshina maarga. But there is a

superior path beyond these two. This is called the Bhairavi stage,

which results in Kriyaa Shoonyata. Now this is what the final two

Kriyas (24 and 25) aim to achieve. I think these are too complicated

to be discussed in this context and hence I will leave it at this].

Yaana means vehicle or chariot in Sanskrit. As a verb it means moving

or riding. In Yogic parlance, it refers to entering the Sushumna. One

may find entrance to the Royal path of Sushumnaa in different ways

and by different means. Taking Devayaana way with the inferior means

of Aanavopaaya, one has the predominance of Prana, egress and with

Saktopaaya, one is influenced more with knowledge of the self. Taking

Pitryaana way with the Inferior means of Aanavopaaya, one has the

predominance of Apaana and in Saaktopaaya one finds it in action.

But, the highest means is the Shambhavopaaya, where the devotee keeps

constant touch with the Divine in the bipolar process of Prakasha and

Vimarsha i.e. the predominance of Shiva and Shakti respectively. He

ever moves in and as Divine.

By the power of mantra or will, the Urdhwa Patha (the upward channel

also called Kula Marga) is opened when the incoming and the outgoing

breaths simultaneously enter the central channel called the Sushumna

and rush down to Moolaadhaara. At this moment, the yogi experiences

the glory of Prana Kundalini in the Moolaadhaara. When the incoming

and the outgoing breaths merge into each other and reach Moolaadhaara

via Sushumna, at this point, Moolaadhaara is penetrated. The yogi

begins to experience the Chakra as a wheel spinning with a great

speed and sound, in the clockwise direction.

The penetration of the Chakra, without which the ascent of Kundalini

is impossible, comes to the spiritual aspirant automatically in the

form of six initiations known as Vedha Diksha, depending on his

Samskara and Vaasanaa. These six initiations are as follows:

1. Mantra Vedha – here the power acting is of the mantra, duly

received from a guru. The rising Kundalini takes the form of the

mantra and the aspirant begins to experience unity between mantra,

Kundalini and himself. His breath becomes full of bliss and this

breath penetrates all the six Chakras.

2. Nada Vedha – here, the acting power is much more subtle than

mantra. It is the subtle essence of mantra, which happens to be Nada.

When the breath touches the Moolaadhaara, a drum-like sound is heard

and the Kundalini is immediately awakened. It is heard that Sri

Muttuswami Dikshitar received Nada Vedha Diksha from Lord Guha.

3. Bindu Vedha – here, the blissful force of breath is transformed

into a stream of Shukra or semen. Here, the yogi experiences

Brahmakeli or Urdhwa Rati. He feels ejaculation in the upward

direction. He experiences a stream of this semen rising from

Moolaadhaara to Sahasrara, spreading throughout his body. The joy of

this Brahmakeli is eternal and magnificent, when compared to the

temporary bliss of normal sex.

4. Shakta Vedha – Here the power or Shakti of guru or deity

penetrates Moolaadhaara and the other Chakras, as Kundalini. In other

words, the Shakti of guru or Devatha is transformed into one's prana

Kundalini.

5. Bhujanga Vedha – here, the aspirant experiences prana Kundalini as

a rising serpent. This is commonly observed in aspirants of Hatha

yoga.

6. Paraa Vedha – this is spontaneous. In this case, the moment of

awakening of Kundalini, piercing of the Chakras, the ascent and

merger with Paramashiva, are all simultaneous and instantaneous. This

is the highest form of Vedha Diksha. When the glory of the Self or

the Atman shines, the unity of Jiva and Parabrahman becomes

established, this Vedha occurs. These two processes are somewhat

simultaneous. There is no cause-effect relationship between the two.

When Prana Kundalini reaches Sahasrara and communes with Paramashiva,

the resulting state of Jagadananda is the characteristic feature of

Paraa Kundalini. Here there is no separate existence for individual

subjective or objective consciousness. All there exists, is the

universal consciousness of Parabrahman. When Krama Mudra is perfected

and the subtle state of Nirvikalpa Samadhi is reached, Paraa

Kundalini reveals herself, all in Her glory.

I was a little skeptical about posting this article because a highly

technical topic such as this must be learnt directly from one's own

guru. But some friends convinced me that a generic discussion of this

wonderful topic would do no harm. Though I wanted to explain the

process, implications and other practicalities of Diksha and Vedha, I

have refrained myself from doing so. If anyone wants me to elaborate

on any part of this post, I will gladly do so, to the best of my

limited capacity.

 

Dakshinamurthy – Anandabhairava – Dattatreya – Hayagriivebhyo namaH !

[Guest guest]

shrIH

Namaste

>, "Dashiki Djibouti" <dashiki_djibouti@h...>

>wrote:

> Like what did Lakshmi look like to you - was >she golden? Aren't

>most forms of Ma golded - Gauri? I am just >asking. I know what

>dhyanas might say but what are people's >experiences? Because in 108

>names of most goddesses they will say >the name of another goddess.

>For instance Durga is Kali, Saraswati >is Lakshmi, Lakshmi is Kali,

>Kali is Gauri.

 

Experiences vary according to individual imaginations.

Whatever color we imagine SHE will appear that way.

 

SHE is formless. For ex: if the pic u have, which u use for dhyana

depicts HER as violet she will appear like that.

Hence there is not much use in giving importance to ppl's

experiences. If u r still interested ask someone who really had HER

vision.

 

sa.

> -

> Kalika Putra

>

> Sunday, August 18, 2002 1:21 AM

> Re: Re: thriviDHA kuNdalini shakthiHi

>

>

>

> Dear Dashiki,

>

> Once you open a kundalini your conciousness reaches a new level.

I am not sure of all the methods of kundalini opening but with the

kungika your conciousness rises as you kundalini opens.

>

> The title of rishi, muni, brahma rishi and maha avatar just mean

to what level you have reached with your kundalini. I would strongly

suggest opening the nine temples. That way the goddesses take

concious forms in your body, with this you can converse with the

mothers and take their instructions.

>

> This is how kungika works, It makes the goddess of you choice at

first appear before you and grants you one desire. Later applications

awaken her essence in you since we have the essence of all the

dieites it is a matter of awakining them or giving them conciousness.

>

> The next stage pulls the goddess so close to you that you

actually take her metaphysical form later the physical thus being the

one and the same.

>

> With this sadhana temptation is always very close by and you

emotions go out of whack. I cant handle it right now that is why i

choose not to open my chakras. I am new to this method you speak of

can you please elaborate furthur on it. maybe this is a less volatile

method?...

>

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