SVADHISTHANA CHAKRA

There is another Lotus, placed inside the Sushumnaa at the root of the genitals, of a beautiful vermilion color. On its six petals are the letters from Ba to Puramdara [i.e., La], with the Bindu [Anusvaara] superimposed, of the shining color of lightning.

It is the white, shining, watery region of Varuna [i.e. Water is the governing element of this Chakra], of the shape of the half- moon; and therein, seating on a Makara [an alligator-like mythological creature], is the Biija Vam, stainless and white as the autumnal moon.

May Hari, who is within it [i.e., Vishnu, who is seated in the "lap" of the Bindu of Vam] -- who is in the pride of early youth, whose body is of a luminous blue that is beautiful to behold; who is dressed in yellow raiment, is four-armed, and wears the Shri- vatsa and the Kaustubha -- protect us!

It is here that Rakini always shines. She is of the color of a blue lotus. The beauty of Her body is enhanced by Her uplifted arms, holding various weapons. She is dressed in celestial raiment and ornaments, and Her mind is exalted with the drinking of ambrosia [i.e. She drinks the nectar dripping down from the Sahasraara, and is exalted by the Divine Energy that infuses Her].

Those meditating upon this stainless Lotus, which is named Svaashisthaana, are freed immediately from all their enemies, such as the fault of Ahakaara [Egoism] and so forth. They become masters among Yogis, and are like the Sun illuminating the darkness of ignorance [Moha]. The wealth of their nectar-like words flow in prose and verse, in well-reasoned discourse.

He who concentrates at this Chakra and meditates on the Devata has no fear of water. He has perfect control over the water element. He gets many psychic powers, intuitional knowledge and a perfect control over his senses. He has full knowledge of the astral entities. Kama, Krodha, Lobha, Moha, Mada, Matsarya and other impure qualities are completely annihilated. The Yogi becomes the conqueror of death (Mrityunjaya).

MANIPURA CHAKRA

Above [the Svaadhisthaana Chakra], and at the root of the navel, is the shining Lotus of ten petals, of the color of heavy-laden rain clouds. Within it are the letters Da to Pha, of the color of the blue lotus with the Naada and Bindu above them. Meditate there on the region of Fire, triangular in form and shining like the rising sun. Outside it are three Svastika marks, and within, the Biija of Vahini himself [i.e. "Ram," the seed-mantra of Fire].

Meditate upon Him [i.e. the Biija] seated on a ram, four-armed, radiant like the rising Sun. In His lap ever dwells Rudra, who is of a pure vermilion hue. Rudra is white with the ashes with which He is smeared; of an ancient aspect and three-eyed, His hands are placed in the attitude of granting boons [i.e., vara mudra] and of dispelling fear [i.e. abhaya mudra]. He is the destroyer of creation.

Here abides Lakini, the benefactress of all. She is four-armed, of radiant body, is dark [shyaama] of complexion, clothed in yellow raiment and decked with various ornaments, and exalted with the drinking of ambrosia [i.e. She drinks the nectar dripping down from the Sahasraara, and is exalted by the Divine Energy that infuses Her]. By meditating on this Navel Lotus [naabhi-padma], the power to destroy and create the world is acquired. Vaanii [i.e. Saraswati] with all the wealth of knowledge ever abides in the lotus of the mediator's face.

The Yogi who concentrates at this Chakra gets Patala Siddhi, can acquire hidden treasures and will be free from all diseases. He has no fear at all from Agni (fire). “Even if he is thrown into the burning fire, he remains alive without fear of death.”, (Gheranda Samhita).

ANAHATA CHAKRA

Above [the Manipura Chakra], in the heart, is the charming [Anaahata] Lotus, of the shining color of the Bandhuka flower, with the twelve letters beginning with Ka, of the color of vermilion, placed therein. It is known by its name of Anaahata, and is like the celestial wishing-tree [kalpa-taru], bestowing even more than the supplicant's desire. The region of Vayu, beautiful and with six corners, which is like smoke in color, is here.

Meditate within it on the sweet and excellent Pavana Biija [i.e. Vaayu, whose Biija is "Yam"], gray as a mass of smoke, with four arms, and seated on a black antelope. And within it also meditate upon the Abode of Mercy, the Stainless Lord who is lustrous like the Sun [Hamsa], and whose two hands make the gestures which grant boons and dispel the fears of the three worlds [i.e. they form the vara and abhaya mudras].

Here dwells Kakini, who in color is yellow like new lightning [i.e. nava-tadit-piitaa, where there is more thunder than rain, and the lightning shows itself very vividly], exhilerated and auspicious; three-eyed and the benefactress of all. She wears all kinds of ornaments, and in Her four hands She carries the noose and the skull, and makes the sign of blessing and the sign which dispels fear. Her heart is softened with the drinking of nectar.

The Shakti whose tender body is like ten million flashes of lightning is in the pericarp of this Lotus in the form of a triangle [Trikona]. Inside the triangle is the Shiva-Linga known by the name of Baana. This Linga is like shining gold, and on his head is an orifice minute as that in a gem. He is the resplendent abode of Lakshmi.
Those who meditate on this Heart Lotus become like the Lord of Speech, and like Ishvara are able to protect and destroy the worlds. This Lotus is like the celestial wishing tree [sura-taru = kalpa- taru], the abode and seat of Sarva [Shiva]. It is beautified by the Hamsa [here referring to the Jiivaatma rather than the Sun], which is like the steady tapering flame of a lamp in a windless place. The filaments which surround and adorn its pericarp, illumined by the solar region, charm.

[The male meditator upon the Anahata Chakra], foremost among Yogis, is ever more beloved to women than those who are most beloved to them. [All who meditate upon Anahata become] preeminently wise and full of noble deeds. Their senses are completely under control. Their mind in its intense concentration is engrossed in thoughts of the Brahman. Their inspired speech flows like a stream of clear water. They are like the Diety who is the beloved of Lakshmi and are able at will to enter another's body [parapure].

He who meditates on this Chakra has full control over Vayu Tattva. He gets Bhuchari Siddhi, Khechari Siddhi, Kaya Siddhi, etc., (flying in air, entering the body of another). He gets cosmic love and all other divine Sattvic qualities.

VISHUDDHA CHAKRA

In the throat is the Lotus called Vishuddha, which is pure and of a smoky purple hue. All the 16 shining vowels on its 16 petals, of a crimson hue, are distinctly visible to those whose minds [buddhi] are illumined. In the pericarp of this lotus there is the Ethereal Region, circular in shape, and white like the full Moon [ether is the element governing this Chakra]. On an elephant white as snow is seated the Biija of Ambara [i.e. "Ham"], who is white in color.

Of His [i.e. the Biija's] four arms, two hold the noose [paasha] and goad [ankusha], and the other two make the gestures of granting boons and dispelling fear [i.e. the vara and abhaya mudras]. These add to His beauty. In his lap there ever dwells the great snow-white Deva [Shiva], three-eyed and five-faced, with ten beautiful arms, and clothed in a tiger's skin. His body is united with that of Giriijaa [Devi; i.e. the deity's form is the androgyne Ardhanareshwari], and He is known by what His name, Sadaa-Shiva [i.e. "The Ever-Beneficent One"], signifies.

Purer than the Ocean of Nectar is the Shakti Saakiinii, who dwells in this Lotus. Her raiment is yellow, and in Her four lotus- hands She carries the bow, the arrow, the noose and the goad. The whole region of the Moon without the mark of the hare [i.e. the "Man in the Moon"] is in the pericarp of this Lotus. This region is the gateway of great Liberation for those who desire the wealth of Yoga and whose senses are pure and controlled.

Those who have attained complete knowledge of the Aatmaa [Brahman] become great Sages [Kavi] -- eloquent and wise, enjoying uninterrupted peace of mind -- by concentrating their minds [Citta] upon this Lotus. They see the three periods [past, present and future], and become the benefactors of all, free from disease and sorrow and long-lived; and like Hamsa, the destroyer of endless dangers.

Yogis who fix their minds constantly on this Lotus, their breath controlled by Kumbhaka, would in their wrath be able to move all the three worlds. Neither Brahma nor Vishnu, neither Hari-Hara [the combined form of Shiva and Vishnu] nor Surya[the Sun] nor Ganapa [i.e., Ganesh, or Ganapati] would be able to resist them.

The concentration on the Tattva of this Chakra is called Akasa Dharana. He who practises this Dharana will not perish even in Pralaya. He attains the highest success. He gets the full knowledge of the four Vedas by meditating on this Chakra. He becomes a Trikala Jnani (who knows the past, the present and the future).

AJNA CHAKRA

The Lotus named Aajna is like the moon, beautifully white. On its two petals are the letters Ha and Ksa, which are also white and enhance its beauty. It shines with the glory of Dhyana [the state of meditation]. Inside it is the Shakti Haakinii, whose six faces are like so many moons. She has six arms, in one of which She holds a book; two other hands are lifted in the gestures of dispelling fear and granting boons; and with the rest she holds skull, a small drum [damaru], and a rosary. Her mind is pure [shuddha-cittaa].

Within this lotus dwells the subtle mind [manas]. It is well- known. Inside the Yoni in the pericarp is the Shiva called Itara, in His phallic form. Here He shines like a chain of lightning flashes. The first Biija of the Vedas [i.e. Aum], which is the abode of the most excellent Shakti and which by its lustre makes visible the Brahma-suutra [i.e. the nadi Citrinii], is also there. Aspirants with steady minds should meditate upon these according to the prescribed order.

The excellent practitioner, whose Aatmaa is nothing but a meditation on this Lotus, is able to quickly enter another's body at will, and becomes most excellent among Muniis, and all-knowing and all-seeing. Such practitioners become the benefactor of all, and versed in all the Shaastras. They realize their unity with the Brahman and acquire excellent and unknown powers [siddhi]. Full of fame and long-lived, they ever become the Creator, Destroyer and Preserver of the three worlds.

Within the triangle in this Chakra ever dwells the combination of letters [Om, or Aum], which form the Pranava. It is the inner Aatma as pure mind [Buddhi], and resembles a flame in its radiance. Above it is the crescent moon, and above this, again, is Ma-kaara [i.e. M in its Bindu form], shining in its form as Bindu. Above this is Naada, whose whiteness equals that of Balaraama and diffuses the rays of the Moon.

When the Yogi closes the house which hangs without support [niraalamba-purii; i.e., when s/he forms the Yoni mudra], the knowledge of which has been gained by the service of Parama-Guru; and when the Cetas [i.e., the objective mind] by repeated practice becomes dissolved in this place of uninterrupted bliss, the Yogi then sees -- within the middle of and in the space above the triangle -- sparks of fire distinctly shining.

The Yogi then also sees the Light [Jyotih], which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth. It is here that the all-pervading Brahman is realized by its action. It knows no decay, and witnesses all, and is here as It is in the region of Fire, Moon and Sun.

This is the incomparable and delightful abode of Vishnu. Excellent Yogis, at the time of death, joyfully place their vital breath [praana] here, and after death enter that Supreme, Eternal, Birthless, Primevel Deity, the Brahman, who was before the three worlds, and who is known by the Vedaanta.

He who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated man while living). He acquires all the 8 major and 32 minor Siddhis. All Yogis and Jnanis too concentrate to this centre on the Bijakshara, Pranava ! (OM). This is called Bhrumadya Drishti (gaze at the space between the two eye-brows). More details of this important Chakra will be given in the subsequent lessons.

SAHASRARA

When the actions of Yogis are, through the service of the Lotus feet of their Guru, in all respects good, then they will see above the Aajna Chakra the form of the Mahaanaada, and will ever hold in their hand the Siddhi of Speech. The Mahaanaada -- which is the place of dissolution of Vaayu -- is the half of Shiva, and like a plough in shape [i.e., Shiva is Hakaara; if the upper portion of the letter Ha is removed, the remaining portion resembles an Indian plough in shape]; it is tranquil and grants boons and dispels fear, and makes manifest pure Intelligence [buddhi].

Above all these, in the vacant space wherein Shankhini Naadi is, and below Visarga is the Lotus of a Thousand Petals [i.e., the Sahasraara]. This Lotus, lustrous and whiter than the full Moon, has its head turned downward. It charms. Its clustered filaments are tinged with the color of the young Sun. Its body is luminous with the letters beginning with A, and it is absolute bliss [kevalaananda-ruupam].

Within the Saharaara is the full Moon, without the mark of the hare [i.e. the "Man in the Moon"], respendant as in a clear sky. It sheds its rays in profusion, and is moist and cool like nectar. Inside it, the Candra Mandala, constantly shing like lightning, is the Triangle and inside this, again, shines the Great Void [Shuunya; i.e. the Parabindu], which is served in secret by all the Suras [i.e. Deities].

Well concealed, and attainable only by great effort, is that subtle Bindu [Shuunya], which is the chief root of Liberation and which manifests the pure Nirvaana-Kalaa with Amaa-Kalaa. Here is the Deva who is known to all as Parama-Shiva. He is the Brahman and the Aatmaa of all beings. In Him are united both Rasa and Virasa, and He is the Sun which destroys the darkness of ignorance [ajnaana] and delusion [moha]. [A Shakta commentary adds, "His beloved is the lustrous One [i.e., Shakti] who may be gained with difficulty by the Brahman Road (brahma-vartma). The Para-Brahman is but the effulgence of Her lotus feet." Other commentaries place both Shakti and Shiva as one and the same as the aspirant's Guru.]

By shedding a constant and profuse stream of nectar-like essence, the Bhagavaan instructs Yatis [i.e. those whose minds are unified with the object of their worship] of pure mind in the knowledge by which they realize the oneness of the Jiivaatmaa and the Paramaatmaa. He pervades all things as their Lord, who is the ever-flowing and spreading current of all manner of blass, known by the name of Hamsah Parama, or Parama-hamsah.

The Shaivas call it the Abode of Shiva; the Vaishnavas call it Parama Purusa; still others call it the place of Hari-Hara [Vishnu and Shiva combined into a single form]. Those who are filled with a passion for the Lotus feet of the Devi call it the excellent Abode of Devi; and other great sages [Munis] call it the pure place of Prakriti-Purusa [i.e., Shakti-Shiva].

Those most excellent persons who have controlled their minds [citta] and known this place are never again born in the Wandering [Samsaara; the world of birth and rebirth], as there is nothing in the three worlds which binds them. Their minds being controlled and their aim achieved, they possess complete power to do all that they wish, and to prevent that which is contrary to their will. They ever move toward the Brahman. Their speech, whether in prose or verse, is ever pure and sweet.

Here is the excellent sixteenth Kalaa of the Moon [i.e. Amaa-Kalaa; see Verse 42 above - DB]. She is pure, and resembles the young Sun in color. She is as thin as the hundredth part of a fiber in the stalk of a lotus. She is lustrous and soft like ten million lightning flashes, and is down turned. She is the receptacle of the stream of excellent nectar which comes from the blissful union of Para and Paraa [i.e. Shiva and Shakti].

Inside Amaa-Kalaa is Nirvaana-Kalaa [again referring back to Verse 42 above - DB], more excellent than the excellent. She is as subtle as the thousandth part of the end of a hair, and of the shape of the crescent moon. She is the ever-existent Bhagavatii [Goddess], who is the Deity who pervades all beings. She grants divine knowledge, and is lustrous as the light of all the suns shining at one and the same time.
In the middle of the Nirvaana-Kalaa shines the Supreme and Primordial Nirvaana-Shakti; She is lustrous like ten million suns, and is the Mother of the three worlds. She is extremely subtle, like the ten-millionth part of the end of a hair. She contains within Her the constantly flowing stream of happiness [prema], and is the life of all beings. She graciously carries the knowledge of the Truth [Tattva] to the minds of the sages.

Within Her is the everlasting place called the Abode of Shiva [according to Vishvanaatha, "the Unmanii state of Shakti, where there is neither kaala (time) nor kalaa (space)" - DB], which is free from Maya, attainable only by Yogiis, and known by the name of Nityaananda. It is replete with every form of bliss, and is pure knowledge itself. Some call it the Brahman; others call it the Hamsa. The wise describe it as the Abode of Vishnu, and the righteous speak of it as the ineffable place of knowledge of the Aatmaa, or the Place of Liberation. [As the Padma-Puraana puts it, "Shaivas, Sauras, Ganeshas, Vaishnavas and Shaktas, all verily come to me like rain water to the ocean." - DB].

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Bala Mukundashtakam

Kararavindena padaravindham,
Mukharavinde vinivesayantham,
Vatasya pathrasya pute sayanam,
Balam mukundam mansa smarami.

With my mind I think of that child Mukunda, Who with his lotus like hand catches his lotus like feet, And brings it near his lotus like face and steals our heart, And sleeps peacefully on a banyan leaf.


Samhruthya lokaan vatapathramadhye,
Sayanamadhyantha viheena roopam,
Sarveshwaram sarva hithavatharam,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who after dissolution of the earth, Sleeps on the middle of leaf of a banyan tree, Whose form has neither end nor beginning, Who is the god of all, And who is the incarnation of good for all.

Indeevara shyamala komalangam,
Indrathi devarchitha pada padmam,
Santhana kalpa druma masrithanaam,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who has a pretty dark mien , With the color of a blue lotus, Whose lotus like feet is worshipped, By all devas and Indra their king, And who is the wish giving tree, Blessing progeny to those who pray for it.

Lambhalakam lambhitha harayashtim,
Srungara leelangitha dantha panktheem,
Bimbadaram charu vilasa nethram,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who has locks of his hair falling all over his face, Who wears long pretty hanging chains, Who has rows of nectar like teeth that shine with love, Who has reddish lips like the Bimba fruit, And who has very pretty captivating eyes.

Sikhye nithayadhya payothatheeni,
Bahirgadayam vraja naykayam,
Bukthwa yadeshtam kapatena suptham,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who acts as if he is sleeping, after eating, Butter Sufficient to meet his desire, When Yasoda had gone out, After keeping milk, and curd in a pot.

Kalindajantha sthitha Kaliyasya,
Phanagrange natana priyantham,
Thath pucha hastham saradindu vakthram,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who has got a face like the autumn moon, And who while he was on the stone in river Kalindhi, Desires to dance on the hood of the snake Kaalinga, Holding his tail by one of his hands.

Ulookhale badha mudhara souryam,
Uthunga padmarjuna bhanga leelam,
Uthphulla padmayatha charu nethram,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who is tied to a mortar, who is charitable and heroic, who broke the twin Arjuna trees playfully, and whose eyes are like fully open red lotus.

Alokhya maadur mukha madarena,
Sthanyam pibhantham saraseeruaksham,
Sachinmayam, devamanantharoopam,
Balam mukundam manasa smarami.

With my mind I think of that child Mukunda, Who lovingly looks at his mother’s face, When he drinks milk from her,Who is having eyes like the lotus flower, Who is the unalloyed form of truth, And who is the God with limitless form.

[This devotional hymn on Lord Krishna is "he supposed to sleep on a leaf of a banyan tree and float on the surging waters of final deluge. He is supposed to hold his feet by his hand and put his toe in to his mouth". This hymn in its first stanza brings this image of Lord Krishna and then goes on to describe the adventures of this God Child as a baby. The first stanza of this great prayer also occurs in Sri Krishna Karnamrutha, a great book by a poet called Leela Shuka. It is not known whether he is the author of this prayer also.]