KUNDALINI ANCIENT DESCRIPTION

This is another great description of the SEVEN CHAKRAS and the functions of the nadis or nerves, as described in the Dakshinamurti Stotra of Sankaracharya .
English Translation by Alladi Mahadeva Sastry

There are nâdîs woven in the antah-karana, like unto threads woven into a net. By them, verily, reaching up to the physical regions of sensation, all sense-organs move, like sparks of fire, towards their respective objects.

Antah-karana is the Linga-Sarira impregnated with Jnana-sakti and Kriya-sakti, i.e., endued with the faculties of cognition and action.

Nadis are tube-like threads of subtle ethereal matter in the body. It is through these Nadis that all the senses, accompanied with the mind in one or another of its forms, pass towards their respective objects in the external world. When passing from the sushupti to the jagrat or waking state of consciousness, these sense-organs pass up to the very physical regions of sensation, such as the eye, the ear, etc.

The midmost portion of the body is spoken of as the Mulâdhâra, 'the primary seat'; it is two inches above the anus and two inches below the penis.

It is triangular, with the apex turned downwards, like a young girl's organ of generation; and there dwells the Parâ-Sakti, the Supreme force called Kundalinî, the mother of Prâna, Agni, Bindu, and Nada; she is called Sarasvati.

Kundalini is the Devata or the governing Intelligence in the Muladhara. She is so called because she manifests Herself in the form of a serpent. This Supreme Force, called also Mulaprakriti, illumined by the Light of the Supreme Atman, generates Prana, etc. Prana is Vayu or the Universal Force of activity, specified, on entering each individual being, into its vitality in its five-fold function. Agni, in one of its forms, is the digestive fire in the stomach. Agni and Prana are mentioned together in the Yoga-sastra under the designations of sun and moon.

These are the Devatas of Ida and Pingala to be mentioned below. Bindu is the unmanifested sound; and Nada is the manifested sound in general, the Omkara, that form of sound which is common to all articulate sounds, and which one may hear on closing both the ears. All these are generated and propelled by Kundalini. She is also. called Sarasvati when, in one of her aspects as prana, she manifests herself in the nada, and then in the form of articulate sounds.

The Muladhara, the primary seat of the three great Nadis, has been thus described in some detail in order that the devotee who seeks illumination may meditate upon it for the purpose.
Starting from the apex of the Mûlâdhâra, the Sushumna reaches the Brahmarandhra; it is like a half-cut bamboo at the root, and has six supports.

The Sushumna manifests itself at the apex of the Muladhara and extends into the cavity of the head. It is uniform throughout, long and straight, visible only to the yogins. The six supports of the Sushumna, called Chakras, have each of them a particular form and a particular seat of its own. They may be presented in a tabular form as follows:—
Name of Chakra------ -Its form----------Its seat.
1. Muladhara Four-----petalled lotus ----Muladhara.
2. Svadhisthana Six----petalled lotus ----Linga or organ of generation.
3. Manipuraka --------Ten---------------Navel.
4. Anahata ------------Twelve-----------Heart.
5. Visuddha------------Sixteen ---------Throat.
6. Ajna ----------------Two-------------Region between the two eyebrows.

Starting from the corners thereof there are two Nadis, Ida and Pingala. These, as the Yogins say, constitute the Nâdi-chakra, or Nadi-system. Thence all nâdis proceed.

Ida lies on the left, and Pingala lies on the right. They extend up to the basis of the forehead.

Gândhârî and Hastijihvâ run up to the eyes. Joined to the Nâdî-chakra, there are two nādīs reaching up to the nose. Starting from the region of navel called Nādī-chakra, which is shaped like a hen's egg, Pûshâ, and Alambushâ nâdis extend up to the two ears. The nâdî called Sukla (white, starts from the same place and goes to the mid-region between the eye-brows. The nâdî named Sarasvatî goes to the tip of the tongue and gives vent to speech. The nâdî (in the stomach) named Visvodarî eats the four kinds of food. Payasvinî, situated in the throat, drinks water and causes sneezing. Three nâdîs start downwards from the Nâdî-chakra: Râkâ excretes semen; Sinîvâlî, the urine; and Kuhû, the dung. That nâdî, again, which is called Sankhinî takes up the essence of the food when eaten, and reaching the âkâsa of the cerebral cavity, there in the head gathers the immortal nectar. This immortal nectar is, as the yogins say obtainable in that region of the head, which is called Sahasrara-padma, the Thousand-petalled Lotus, by the process called Lambika-yoga.

There are one-hundred-and-one nâdîs. Of them, one goes to the head. Going upwards by that, one becomes liberated." Such is the Vedânta's teaching.


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