Rudragranthi-vibhedini   1 comment

Sri Matre Namaha

Rudragranthi-vibhedini – The One Hundred & Fourth name in Lalitha Sahasranamam.


She who perfectly disbands the rudragranthi

There are two knots in the anahata-cakra situated in the heart. This is called rudragranthi

In anusthana the order is reverse. This is because according to the Pancamika Nyaya viz., Arthacca, etc the order of meaning (artha krama) is stronger than the order of repetition.

There are four divisions (khandas) in the Srividya mantra, viz., belonging to the fire, to the sun, to the moon and to the candra kala, otherwise called Vagbhava, Kamaraja, Sakti and Turiya respectively. Among these four, there are three knots called hrllekha (i.e., hrims) which are named respectively as Brahma, Visnu, and the rudragranthi. The kundalini breaks these knots and enters into these granthis.

The six chakras described in the above name signify the origin of the universe.

She breaks the Rudra granthi and proceeds to sahasrara. This is the last of the three knots. We have already seen that Panchadasi mantra has three kutas and each kuta ends with ‘hrim’. Therefore, Panchadasi mantra has three ‘hrim’s. Each ‘hrim’ represents one granthi or knot. The bija ‘hrim’ represent the chandrakala, whereas the other bijas in each of the kutas represent agni, sun and moon. Once this granthi is crossed, kundalini reaches sahasrara where she unites with Shiva. However, there are minor chakras in between ajna and sahasrara. The union of Shiva and Shakthi is represented by the bija ‘hrim’. Panchadasi mantra represents only the six chakras and three granthis. It does not mention sahasrara, which is beyond the subtle (mantra form) and subtler (kamakala form) forms of Lalithambigai. Once this last granthi is crossed, all the vasanas (impressions) go away leading to supreme knowledge. All along, till this point kundalini had to cross too many resistances to reach her final destination. In the next nama her destination is explained. When we are in the last leg of our journey to our domicile, (for example the flight is about to land) we always feel the happiness of seeing our kith and kin. This is the sort of happiness She feels at this stage. She is said to grant whatever boons you ask for.

She who breaks the ties of Rudra grandhi i.e she who helps us cross the ties due to our violent thoughts and nature.

The third granthi is located in ajna chakra and is associated with attachment to siddhis, psychic phenomena and experiences. It is called rudra granthi. Chanting of OM activates the ajna chakra. Complete activation of ajna chakra is very important for advanced spiritual guidance. You have to visualise that OM originates from your perineum; goes up through the path of kundalini (central canal of the spinal cord) expanded in your throat area and delivered through your mouth. You should keep your mouth open while delivering A and U literally pulling out the sound of OM from your perineum. Keep your mouth closed and deliver M with a humming sound. The humming sound should be alternated between high and low pitch. First, inhale deeply, expanding your stomach, and while delivering OM gradually contract your stomach. While delivering M, contract your stomach in stages, synchronizing with high pitch of humming and by the time you are about to be out of breath, stomach should have been contracted to your maximum ability. If this is followed, not only your kundalini is made to ascend properly, but your ajna chakra will be fully activated. Concentration should be both on throat chakra and ajna chakra. You can do mula bhandha while delivering M. You can also bite your teeth while delivering M about which we have already discussed. These two can supplement your other efforts. It is better that you learn this with the help of a master. This will also clear the way for the kundalini to ascend upwards to sahasrara, by piercing the Rudra granthi.

Rudra granthi is just above ajna chakra. This block of Rudra granthi can be removed by doing jalandra bhandha, either during meditation or prior to meditation. When ajna chakra is well activated, it is not difficult to pierce this granthi. However, this is the difficult granthi to cross and possibly need more time and practice. Blessings by Gurus are necessary for this. Once this last hurdle is crossed, nothing can stop you to reach sahasrara chakra. When ajna chakra is well activated you may also get some siddhis, which you should ignore after testing them once. If lower chakras are not opened properly, ajna chakra will not be activated. If you do not get any siddhis it is an indication that your chakras are not activated well and you need more practice. Beyond this point, your consciousness will play a vital role in establishing links with various higher sources. You cannot go wrong from this point. If you go wrong, there will be divine intervention to correct you.

Energy (Shakti) polarises itself into two forms, namely, static or potential (Kundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara (root-support). It is the power which is the static support (Adhara) of the whole body and all its moving Pranic forces. This Centre (Kendra) of Power is a gross form of Chit or Consciousness; that is, in itself (Svarupa), it is Consciousness; and by appearance it is a Power which, as the highest form of Force, is a manifestation of it. Just as there is a distinction (though identical at base) between the Supreme Quiescent Consciousness and Its active Power (Shakti), so when Consciousness manifests as Energy (Sakti), it possesses the twin aspects of potential and kinetic Energy.

There is polarisation of Shakti into two forms—static and dynamic. In the mind or experience this polarisation is patent to reflection; namely, the polarity between pure Chit and the Stress which is involved in it. This Stress or Shakti develops the mind through an infinity of forms and changes in the pure unbounded Ether of Consciousness—the Chidakasa. This analysis exhibits the primordial Shakti in the same two polar forms as before, static and dynamic. Here the polarity is most fundamental and approaches absoluteness, though of course, it is to be remembered that there is no absolute rest except in pure Chit. Cosmic energy is in an equilibrium which is relative and not absolute. The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundalini in particular bodies is the Vyashti (individual) Shakti. The body is, as I have stated, a microcosm (Kshudrabrahmanda). In the living body there is, therefore, the same polarisation of which I have spoken. From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest, coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move.

The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. This latter becomes more and more dense. It has been suggested that the Mahabhutas are the Densities of modern science:—Air density associated with the maximum velocity of gravity; Fire density associated with the velocity of light; Water or fluid density associated with molecular velocity and the equatorial velocity of the earth’s rotation; and Earth density, that of basalt associated with the Newtonian velocity of sound. However this be, it is plain that the Bhutas represent an increasing density of matter until it reaches its three dimensional solid form. When Shakti has created this last or Prithvi Tattva, what is there further for Her to do? Nothing. She therefore then again rests. At rest, again, means that She assumes a static form.

Shakti, however, is never exhausted, that is, emptied into any of its forms. Therefore, Kundalini Shakti at this point is, as it were, the Shakti left over (though yet a plenum) after the Prithvi, the last of the Bhutas, has been created. We have thus Mahakundalini at rest as Chidrupini Shakti in the Sahasrara, the point of absolute rest; and then the body in which the relative static centre is Kundalini at rest, and around this centre the whole of the bodily forces move. They are Shakti, and so is Kundalini Shakti. The difference between the two is that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. The Muladhara, in so far as it is the seat of Kundalini Shakti, a comparatively gross form of Chit (being Chit-Shakti and Maya Shakti), is the static pole in relation to the rest of the body which is dynamic. The working that is the body necessarily presupposes and finds such a static support, hence the name Muladhara. In sense, the static Sakti at the Muladhara is necessarily coexistent with the creating and evolving Shakti of the body; because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the residual Shakti left over after such operation.

How is the body sustained? In the first place, though Kundalini Sakti is the static centre of the whole body as a complete conscious organism, yet each of the parts of the body and their constituent cells have their own static centres which uphold such parts or cells. Next, the theory of the Yogins themselves is that Kundalini ascends and that the body, as a complete organism, is maintained by the nectar which flows from the union of Siva and Sakti in the Sahasrara. This nectar is an ejection of power generated by their union. The potential Kundalini Sakti becomes only partly and not wholly converted into kinetic Sakti; and yet since Sakti—even as given in the Muladhara—is an infinitude, it is not depleted; the potential store always remains unexhausted. In this case, the dynamic equivalent is a partial conversion of one mode of energy into another. If, however, the coiled power at the Muladhara became absolutely uncoiled, there would result the dissolution of the three bodies—gross, subtle and causal, and consequently, Videha-Mukti, bodiless Liberation—because the static background in relation to a particular form of existence would, according to this hypothesis, have wholly given way. The body becomes cold as a corpse as the Sakti leaves it, not due to the depletion or privation of the static power at the Muladhara but to the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so that the dynamic equivalent which is set up against the static background of Kundalini Sakti is only the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body and concentrated along the axis. Thus, ordinarily, the dynamic equivalent is the Prana diffused over all the tissues: in Yoga, it is converged along the axis, the static equivalent of Kundalini Sakti enduring in both cases. Some part of the already available dynamic Prana is made to act at the base of the axis in a suitable manner, by which means the basal centre or Muladhara becomes, as it were, oversaturated and reacts on the whole diffused dynamic power (or Prana) of the body by withdrawing it from the tissues and converging it along the line of the axis. In this way, the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis.

What, according to this view, ascends is not the whole Sakti but an eject like condensed lightning, which at length reaches the Parama-Sivasthana. There the Central Power which upholds the individual world-Consciousness is merged in the Supreme Consciousness. The limited consciousness, transcending the passing concepts of worldly life, directly intuits the unchanging Reality which underlies the whole phenomenal flow. When Kundalini Sakti sleeps in the Muladhara, man is awake to the world; when she awakes to unite, and does unite, with the supreme static Consciousness which is Siva, then consciousness is asleep to the world and is one with the Light of all things.

The main principle is that when awakened, Kundalini Sakti, either Herself or Her eject, ceases to be a static Power which sustains the world-consciousness, the content of which is held only so long as She sleeps; and when once set in movement is drawn to that other static centre in the Thousand-petalled Lotus (Sahasrara) which is Herself in union with the Siva-consciousness or the consciousness of ecstasy beyond the world of form. When Kundalini sleeps, man is awake to this world. When She wakes, he sleeps—that is, loses all consciousness of the world and enters his causal body. In Yoga, he passes beyond to formless Consciousness.

Glory, glory to Mother Kundalini, who through Her Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines his intellect and makes him realise his identity with the Supreme Brahman!

Previous One Hundred & Third Name Ajnachakrantaralastha

Next One Hundred & Fifth Name Shasrarambujarudha


Posted February 3, 2012 by UdayaBhaaskarBulusu

One response to “Rudragranthi-vibhedini

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