In Manomaya Kosha, Iccha-Shakti is working. In Vijnanamaya Kosha, Jnana-Shakti is working. For other detailed information consult my book “Practice of Vedanta.”
When Kundalini is awakened, it does not proceed at once to Sahasrara Chakra. By further Yogic practices, you will have to take it from Chakra to Chakra, one by one.
Even after Kundalini has reached the Sahasrara it can drop to Muladhara Chakra. The Yogi can also stop it at a particular Chakra. When the Yogi is established in Samadhi, when he has attained Kaivalya, Kundalini will not come back to Muladhara.
The body will exist even after Kundalini has reached Sahasrara Chakra, but the Yogi will have no body-consciousness. It is only when Kaivalya is attained that the body becomes lifeless.
The Sadhakas should have a pure heart and should be free from Doshas. The Mantra should have been obtained from a great man. The Sadhaka should have faith in the Mantra. In this case, Japa alone is quite sufficient to awaken Kundalini.
Jnana Yoga, Mantra Yoga, Hatha Yoga, Raja Yoga and all other methods have the 8 steps, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. These are not the exclusive property of Raja Yoga alone. These are necessary for all Sadhakas.
Young boys have no settled mind. Many have not the power of discrimination. Therefore young age is not suitable for advanced courses in Yoga.
Many other important doubts of the aspirants have been cleared in the text.
Some Practical Hints
The actual method of awakening the Kundalini Shakti and uniting Her with the Lord in the Sahasrara can only be learnt from a Guru. I give here a general outline of the Yogic practice that will enable the Sadhaka to realise the Chit.
The Jivatma in the subtle body, the receptacle of the five vital airs (Pancha Pranas), mind in its three aspects of Manas, Buddhi and Ahankara; the five organs of action (Karmendriyas); and the five organs of perception (Jnanendriyas), are united with the Kula-Kundalini. The Kandarpa or Kama Vayu in the Muladhara—a form of the Apana Vayu—is given a leftward revolution and the fire which is around Kundalini is kindled. By the Bija “Hung”, and the heat of the fire thus kindled, the coiled and sleeping Kundalini is awakened. She who lay asleep around Svayambhu-linga, with her coils three circles and a half, dosing the entrance of the Brahmadvara, will on being roused, enter that door and move upwards, united with the Jivatma.
On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, Bija and Vritti, are dissolved in the body of Kundalini. The Maheemandala or Prithvi is converted into the Bija “Lang,” and is also merged in Her body. When Kundalini leaves the Muladhara, the lotus which, on the awakening of Kundalini, had opened and turned its flower upwards, again closes and hangs downwards. As Kundalini reaches the Svadhishthana-Chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The Prithvi or earth Bija “Lang” is dissolved in Apah, and Apah converted into the Bija “Vang,” remains in the body of Kundalini. When the Devi reaches the Manipura Chakra all that is in the Chakra merges in Her body. The Varuna Bija “Vang” is dissolved in fire, which remains in the body of the Devi as the Bija “Rang”. This Chakra is called the Brahmagranthi (or knot of Brahma). The piercing of this Chakra may involve considerable pain, physical disorder, and even disease. On this account, the directions of an experienced Guru are necessary, and therefore also other modes of Yoga have been recommended for those to whom they are applicable; for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower Chakras should be pierced. Kundalini next reaches the Anahata Chakra where all which is therein is merged in Her. The Bija of Tejas, “Rang” disappears in Vayu and Vayu converted into its Bija “Yang”, merges into the body of Kundalini. This Chakra is known as Vishnugranthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the Vishuddha Chakra. Upon Her entrance, Ardha-Narisvara Siva, Sakini, the sixteen vowels, Mantra, etc., are dissolved in the body of Kundalini. The Bija of Vayu, “Yang” is dissolved in Akasa, which itself being transformed into the Bija “Hang” is merged in the body of Kundalini. Piercing the Lalana Chakra, the Devi reaches the Ajna Chakra, where Parama Shiva, Siddha Kali, the Deva-Gana and all else therein are absorbed into Her body. The Bija of Akasa, “Hang” is merged in the Manas-Chakra and mind itself in the body of Kundalini. The Ajna Chakra is known as Rudra-granthi (or the knot of Rudra or Shiva). After this Chakra has been pierced, Kundalini, of Her own motion, unites with Paramasiva. As She proceeds upwards from the two-petalled lotus, the Niralamba Puri, Pranava Nada etc., are merged in Her.
The Kundalini then in her progress upwards, absorbs herself the twenty-four Tattvas commencing with the gross elements, and then unites Herself and becomes one with Paramasiva. The nectar which flows from such union floods the Kshudrabrahmanda or human body. It is then that the Sadhaka forgetful of all in this world is immersed in ineffable bliss.
Thereafter the Sadhaka, thinking of the Vayu Bija “Yang” as being in the left nostril, inhales through Ida, making Japa of the Bija sixteen times. Then closing both nostrils, he makes Japa of the Bija sixty-four times. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of the abdomen is being dried up, and so thinking, he exhales through the right nostril Pingala, making Japa of the Bija thirty-two times. The Papapurusha should be thought of as an angry black man in the left side of the cavity of the abdomen, of the size of the thumb, with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of all sins. The Sadhaka then meditating upon the red-coloured Bija “Rang” in the Manipura, inhales, making sixteen Japas of the Bija, and then closes the nostrils, making sixty-four Japas. While making the Japa he thinks that the body of the man of sin is being burnt and reduced to ashes. He then exhales through the right nostril with thirty-two Japas. He then meditates upon the white Chandra Bija “Thang”. He next inhales through Ida, making Japa of the Bija sixteen times, closes both nostrils with Japa done sixty-four times, and exhales through Pingala with thirty-two Japas. During inhalation, holding of breath and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, Matrika-varna) dropping from the moon. In a similar way with the Bija “Vang”, the formation of the body is continued, and with the Bija “Lang” it is completed and strengthened. Lastly, with the Mantra “Soham”, the Sadhaka leads the Jivatma into the heart. Thus Kundalini who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the Chakras all that she has absorbed therefrom come out from herself and take their several places in the Chakra.
In this manner she again reaches the Muladhara, when all that is described to be in the Chakras are in the positions which they occupied before her awakening.
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