Manipurantha-rudita   Leave a comment

Sri Matre Namaha

Manipurantha-rudita – The Hundred & Oneth name in Lalitha Sahasranamam.


manipurasya antah udita

She appears in the manipura cakra

Manipura = one of the six cakras, it is situated in the navel. It has a ten petalled lotus. During the samaya puja, She (i.e., Sri Devi) is adorned with gems. Therefore this cakra is called manipura. She (i.e., kundalini) appears in manipura after breaking the knot, viz., brahmagranthi situated below the above mentioned cakra

She appears in the naval chakra. We have seen in nama 98, that She is well decorated and sits on the throne in the naval chakra. SL 40 beautifully describes manipuraka chakra. “Manipuraka chakra is an important location for you. Your presence here is like a lightning that drives away the darkness prevailing in this chakra. The darkness is also banished by the glitter of your ornaments and the bow of Indra (Indra danusu). (Rudra during the great dissolution burns the three worlds viz bhur, bhuva and suva by his sheer heat. This form of Rudra is called ‘kalagni-rudra’. Kala+agni means the terrible heat or fire at the time of the great dissolution. Rudra as we know is the destroyer or dissolver. There are 50 Rudras out of which 11 Rudras are considered as important.) Your presence cools down the three worlds the heat generated by Rudra. (Here Rudra is compared to the sun)”. In deep stage of meditation, you will be able to see bright light in the form of a bow. Possibly this is the reason why Shankara has used the word here.

She who exists in Mani pooraka chakra full dressed in her fineries

This chakra is very important and you find the mention of it in soundarya lahiri as well.

Ksitau sat-panchasad dvi-samadhika-panchasadudake

Hutase dva-sastis chatur-adhika-panchasad anile;

Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye

Mayukhastesham athyupari tava padambuja yugam.

Your two holy feet are far above,

The fifty six rays of the essence of earth of Mooladhara,

The fifty two rays of the essence of water of Mani pooraka,

The sixty two rays of the essence of fire of Swadhishtana,

The fifty four rays of the essence of air of Anahatha,

The seventy two rays of the essence of ether of Visuddhi,

And the sixty four rays of the essence of mind of Agna chakra.

The manipura chakra is located in the sushumna nadi at the level of the navel. It corresponds to the solar plexus which controls the digestive fire and regulation of heat in the body. In its center is a red triangle which contains the fire element. Each side of the triangle has a bhupura in the shape of a T. Its bija mantra is ram. The ten dark purple petals contain the mantras dam, dham, nam, tam, tham, dam, dham, nam, pam and pham. The presiding deity is Rudra, an aspect of Siva.

“He who concentrates successfully on this chakra has no fear of fire and is free from disease.” ~ Swami Vishnu-devananda, Meditation and Mantras

There is a branch of tantra called swara yoga, the science of breath, which is used to help awaken kundalini. In the swara yoga system, there are five major Pranas in the body, prana (here it means upward moving Prana), apana (downward moving Prana), vyana, udana and samana. After practicing a lot of sadhana, the prana (upward moving Prana), and apana (downward moving Prana), meet in the muladhara chakra. Here they fuse together, heat is created, and the manipura chakra is awakened.

When manipura is awakened, the higher planes of perception are opened:

“As long as the evolution is in the planes of muladhara and swadhishthana, one has mental and emotional problems and sees the whole world correspondingly, but as soon as one transcends these planes and goes to manipura, all the bliss, noble views, perfect ideas and greater possibilities of human consciousness are seen. Then, naturally, whatever one thinks and does will be influenced by this higher vision.” ~ Swami Satyananda, Kundalini Tantra

Each Chakra has a particular number of petals with a Sanskrit alphabet on each petal. The vibration that is produced at each petal is represented by the corresponding Sanskrit letter. Every letter denotes the Mantra of Devi Kundalini. The letters exist in the petals in a latent form. These can be manifested and the vibrations of the Nadis felt during concentration.

The number of petals of the lotuses varies. Muladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna Chakras have 4, 6, 10, 12, 16, and 2 petals respectively. All the 50 Sanskrit letters are on the 50 petals. The number of petals in each Chakra is determined by the number and position of the Yoga Nadis around the Chakra. I will make it still clear. From each Chakra a particular number of Yoga Nadis crop up. The Chakra gives the appearance of a lotus with the Nadis as its petals. The sound produced by the vibrations of the Yoga Nadis is represented by the corresponding Sanskrit letter. The Chakras with their petals hang downwards when Kundalini is at the Muladhara Chakra. When it is awakened, they turn towards Brahmarandhra. They always face the side of Kundalini.

I have been discussing the chakras throughout and there is a true sense of awe when one sees the effect that it can give so let me explain the yogic diet and other yogic practices.when one aspires to become a yogi one should be able to follow these yogic methods do not try too much or too little neither will do you good.

A Sadhaka should observe perfect discipline. He must be civil, polite, courteous, gentle, noble and gracious in his behaviour. He must have perseverance, adamant will, asinine patience and leech-like tenacity in Sadhana. He must be perfectly self-controlled, pure and devoted to the Guru.

A glutton or one who is a slave of his senses with several bad habits, is unfit for the spiritual path.
“Mitaharam vina yastu yogarambham tu karayet; Nanarogo bhavettasya kinchit yogo na siddhyati
“Without observing moderation of diet, if one takes to the Yogic practices, he cannot obtain any benefit but gets various diseases” (Ghe. Sam. V-16).

Food plays a prominent place in Yoga-Sadhana. An aspirant should be very careful in the selection of articles of Sattvic nature especially in the beginning of his Sadhana period. Later on when Siddhi is attained, drastic dietetic restrictions can be removed.

Purity of food leads to purity of mind. Sattvic food helps meditation. The discipline of food is very very necessary for Yogic Sadhana. If the diet is controlled, all the other Indriyas are controlled.
“Ahara-suddhau sattva-suddhih, sattva-suddhau dhruva smritih; Smriti-lambhe sarva-granthinam viprarnokshah—By the purity of food follows the purification of the inner nature, by the purification of the nature, memory becomes firm and on strengthening the memory, follows the loosening of all ties and the wise get Moksha thereby.”

Sattvic articles for a Sadhaka. Milk, red rice, barley, wheat, Havishannam, Charu, cream, cheese, butter, green dal (Moong dal), Badam (almonds), Misri (sugar-candy), Kismis (raisins), Kichidi, Pancha Shakha vegetables (Seendil, Chakravarty, Ponnan-gani, Chirukeerai and Vellaicharnai), Lowki vegetable, plantain-stem, Parwal, Bhindi (lady’s finger), pomegranates, sweet oranges, grapes, apples, bananas, mangoes, dates, honey, dried ginger, black pepper, etc., are the Sattvic articles of diet prescribed for the Yoga Abhyasis.

Charu: Boil half a seer of milk along with some boiled rice, ghee and sugar. This is an excellent food for Yogins. This is for the day-time. For the night, half a seer of milk will do.

Milk should not be too much boiled. It should be removed from the fire as soon as the boiling point is reached. Too much boiling destroys the nutritious principles and vitamins and renders it quite useless. This is an ideal food for Sadhakas. Milk is a perfect food by itself.

A fruit diet exercises a benign influence on the constitution. This is a natural form of diet. Fruits are very great energy-producers. Fruits and milk diet help concentration and easy mental focussing. Barley, wheat, milk and ghee promote longevity and increase power and strength. Fruit-juice and the water wherein sugar-candy is dissolved, are very good beverages. Butter mixed with sugar-candy, and almonds soaked in water can be taken. These will cool the system.

Sour, hot, pungent and bitter preparations, salt, mustard, asafoetida, chillies, tamarind, sour curd, chutnee, meat, eggs, fish, garlic, onions, alcoholic liquors, acidic things, stale food, overripe or unripe fruits, and other articles that disagree with your system should be avoided entirely.

Rajasic food distracts the mind. It excites passion. Give up salt. It excites passion and emotion. Giving up of salt helps in controlling the tongue and thereby the mind and in developing will-power also. Snake-bite and scorpion-stings will have no influence on a man who has given up salt. Onions and garlic are worse than meat.

Live a natural life. Take simple food that is agreeable. You should have your own menu to suit your constitution. You are yourself the best judge to select a Sattvic diet.

The proficient in Yoga should abandon articles of food detrimental to the practice of Yoga. During intense Sadhana, milk (and ghee also) is ordained.

I have given above several articles of Sattvic nature. That does not mean that you should take all. You will have to select a few things that are easily available and suitable to you. Milk is the best food for Yogins. But even a small quantity of milk is harmful for some and may not agree with all constitutions. If one form of diet is not suitable or if you feel constipated, change the diet and try some other Sattvic articles. This is Yukti.

In the matter of food and drinks you should be a master. You should not have the least craving or sense-hankering for any particular food. You must not become a slave to any particular object.
this chakra is responsible for the desires in us so one should practice to control the desires and it should first start from the diet.

Young boys under 18 years of age whose bodies are very tender should not have too much practice. They have a very tender body which cannot stand the exertion of Yogic exercises. Further, a youth’s mind will be wandering and unsettled and so, in youth one cannot concentrate well, whereas, Yogic exercises require intense and deep concentration. In old age when all vitality is sapped by unnecessary worry, anxieties, troubles and other worldly Vyavaharas, one cannot do any spiritual practice. Yoga requires full vitality, energy, power and strength. Therefore the best period for Yoga Abhyasa is from 20 to 40 years of age. Those who are strong and healthy can take to Yogic practices even after 50. in the future post I will detail out the yogic methods and the practices that will help you achieve your goal to reach the almighty and bring yourself closer to HER.

Previous Hundredth Name Brahmagranthi-vibhedini

Next One Hundred & Second Name Vishnugranthi-vibhedini


Posted February 3, 2012 by UdayaBhaaskarBulusu

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s

%d bloggers like this: