(Continued from previous post)
Divine Mother instructed the devotees how to meditate in one of Her talks. On several occasions she spoke of the Ajna, which is numbered the sixth in order and one below the seventh, the Sahasrar.
The Goraksha Shathaka gives a description of the seven chakras naming them; 1. Mooladhar, 2. Swadhishtana, 3. Manipooraka, 4. Anahatha, 5. Vishuddha, 6. Ajna, 7. Sahasrara. Corresponding to these seven chakras the Vaidics have the seven steps 1. Bhu, 2. Bhuva, 3. Suva, 4. Maha, 5. Jana, 6. Tapa, and 7. Satya Lokas. The latter every dwija or he who has been initiated with Sandhyopasana is aware. A correspondence between the above lokas or chakras and the musical scale, the Veena, the flute, the mantras Panchadashi, and the Gayathri has been amply discussed in various shastras. 75% of the Indian ancient literature here and there refers to these ckakras and the yogic goal. The one supreme goal of our rishis was to reach the Sahasrara by meditation.
The tempo of life had been geared with this one aim in view. Thousands of songs of saints all over India, point to this one chief Goal. It is stated that the identity of the Individual with the Universal is to be established in the seventh stage. So important is this.
Yet to the modern scientist or doctor this does not appeal. For, the majority of surgeons say that they cannot find the chakras by the dissection of a corpse. Few however admit that possibly the chakras are in the astral body which has left the physical behind and obviously the chakras are not in there; one cannot expect to see them by postmortem. A few medicos who have themselves practiced yoga and claim having roused the Kundalini, however have confirmed the observations of our ancient rishis and yogis. The activation of a third eye at Ajna is only possible with the help and Grace of Sadguru. Before proceeding further one should note well and bear in mind the advice:-
“Swayam eva twaya jnatwam gurutascha punah shrutam”. The Yogashikamani Upanishad states, ‘Bhroo-madhya dwidalam tatha’. The sixth chakra is called Ajna, and it is also known as Trikuti, Agnichakra, Jnanachakra. It has two petals or dalas white in colour. Here the jnana of swaroopa takes place. Thus its importance. Mention of this is found in several places in the Bhagavadgitha.
The Ajna is between the two eye-brows in the middle. This should not be interpreted as the middle of the bones. It is the corresponding part of the brain. Says the Yoga-Kundalini Upanishad, “Ajna Chakra Cha Mastakam”. The brain has two sections and the Ajna is situated in there. One of the surgeons who has himself practiced yoga says, Prana travels from Vishuddha to the Ajna through many fine tubes or threads or channels called Jnana Tantoos. Some of these Jnana Tantoos meet the Jnana Tantoos of the eyes. Images of external objects are formed on the retina which is full of JnanaTantoos of the eyes, and they go to the brain, where the interpretation takes place and Vasthu Jnana occurs.
The jnana tantoos that come from the eyeball are called the optic nerves. The optic nerves of both the eyes meet at the Ajna Chakra, and become one, and are known as “optic chiasm”. Here some of the jnana tantoos mingle, get intertwined and some go to the various sides and some straight towards the brain.
By the Bhroomadhya drishti yoga, control over the Ajna is obtained via the optic nerves. Once that control is obtained all the vyapara of the whole shareera comes under one’s control”. The same surgeon has said, ‘We may say Ajna Chakra is the optic thalamus. The brain is in the cranium. There are two portions of the brain divided centrally. They are called hemispheres or lobes, and they are joined at the centre. In the brain there are pockets of liquid (possibly water). These pockets are called ventricles. The third ventricle is situated between the two lobes of the brain. On both sides of the third-ventricle are the optic thalamai. These are the two petals of the Ajna Chakra.
The thalamai are bluish bundles of nerves (or may be tubes of fat) and constitute the “grey Matter” with thin layer of white matter covering them. The bottom portion of thalmai is joined to the brain. On the outside there is the important internal capsule. The outside of each dala (thalamus) is the lateral ventricle. In the middle of the tubes or bundles of nerves extant in the centre of the thalmai there is the Pineal Gland. This is said to be the atrophied Jnana Chakshu, which needs to be activated with the help and grace of a Sadguru. From the Ajna chakra the jnana tantoos go towards the brain as follows:-
- Towards the two lobes of the brain;
- “optic nerves“;
- “front and backside of the brain“;
- “corpus stratus of the brain, and the center of motor regions“.
The Ajna chakra is a station in the brain from which all nerves radiate to different parts of the body just as in a telephone exchange all lines to subscribers are terminated and controlled. All external stimuli first come to the Ajna center and then proceed to different parts in the brain.
Therefore control over Ajna chakra gives control over all activity in the body. Such control helps one-pointed-ness, which results in Manolaya and the swa-swaroopa-jnana is the final result. After the darshan of the Prakashamaya Brahman, the sakshatkara of the Nada Roopa also takes place. Yogashikhopanishad is explicit on this point and says:
‘Nadaroopam bhruvormadhye manasamandalam viduhu’
From the third ventricle close to the Ajna chakra many auditory nerves emanate towards the ear. By the practice of Shanmukhi Mudrs the Dhwani produced if meditated upon produces Atindriya jnana in the auditory nerves coalesce with the optic nerve then owing to Atindriya Jnana the Anahat sound arises and the Prana Gati gets controlled by Ajna, and Manolaya occurs.
By Trataka (see Bhagavadgita ch. VI vs. 6 to 13), control on Ajna is got, and Aindriya jnana produces Prakasharoopa Brahma Sakshatkar. Similarly Shanmukhi Mudrabhyasa on the same chakra produces Nadaswaroopa Brahma Sakshatkara. Physiologically the jnana tantoos or respective nerves of Indriyas are so closely situated that control of one sympathetically affects others.’
The Lalitha Sahasra Nama also gives an account of the seven chakras. There in it is said the Ajna is presided over by the Yogini Hakini with her two attendants Hamsawathi and Kshamawathi. That is the seat also of the Rudra Granthi. Elsewhere it is said that Prana remains at the Ajna daily for two ghatikas and 47 palas. It is mentioned Mahakali (Kleem) and Mahalakshmi (Hreem) live in the dalas giving Nijananda, and Nityananda to the adept. The chakra is said to be crystal clear like suddha sphatika (quartz). Its day being Sunday, and Ravitulya Atma is its devata. The Akara of Brahmananda begins here and the experiences of the Brahmananda Darshan are had here. Ajna is the ‘ardha-matra sthana’, and the foundation of turiya avastha. Says the Trishikhopanishad:
“Turiya Bhroomadhya samsthitham.”
The spot is called Kashi-kshetra (Varanasi) i.e. Benares, also the Avimuktha Pradesh, and the Triveni Sangam. The seat of Jyotirlinga or the Itara Linga to be meditated upon by the aspirant. It is said in the Brhma Vidyopanishat:-
‘Jyotirlingam bhroomadhya nityam dhyayetsada yatihi’.
It is also called the Sadashiva Sthana.
In the Pinda Kalpana Nasik is swargaloka, and Kapala is the Paraloka and the meeting place of two (sandhi) is called Avimukta Pradesh. The confluence of the rivers Varana and Asi is Varanasi (Benares). The great sage (Yajnavalkya) says ‘He who wishes to contemplate on the Ananta or Avyakta Atma should do so in the Avimukta for he is there.’ The following is the conversation between him and Atri:-
Atri: What is Avimukta?
Yaj: It is between Varana and Asi.
A : What is Varana and Asi?
Y : That which washes away the mistakes committed by indriyas is Varana, and that which washes away the sins committed by indriyas is Aasi.
A : Which is that place?
Y: Here the Prana and Bhroo meet. This is the meeting place of Swarga and Paraloka. Brahmavids call this Sandhya, and do their Sandhyopasana there. Do the upasana of this Avimuktha. He who understands this avimuktha thus bestows avimuktha jnana on his disciples.
Therefore by incessant and hard practice one should with the sweet mellifluous grace of Shri Sadguru do his Upasana at the Ajna. It is here, in the lotus of the two petals, that the command of the Sri. Sadguru is received from above. It is here the triveni sangam takes place i.e. the three nadis Ida, Pingala, Sushumna rivers Yamua, Ganga, Saraswathi; Indra and Sachi; Ravi, Moon, and Agni; the three dalas of the Bilwa Patra meet. Bathing at this sangam yields abundant fruit, so declare all our ancients. Here the Antaratma shines like a flame. He is Ravi-tulya. By contemplation on this chakra one becomes Advaithachara-Vadi.
The Bhagadgita and others declare that at the time of leaving his body the yogi concentrates on this spot, places his prana here, and then enters the Supreme Primordial Paramapurusha, who came into existence before the three worlds.
The greatness and importance of this sadhana is thus apparent. Motherly love of our Beloved Holy Divine Mother who is that Supreme Power, is so overwhelmingly abundant. She has distributed Her Grace in the highest measure to everyone who has approached Her.
A pupil is straight away admitted to the Sixth Form of this spiritual High School, for She initiates the pupil and then directs him to do his meditation at the Ajna level. Never before neither saint nor avatar has so freely bestowed a sadhana and watched the daily progress of the pupil wherever he may be. Only the ever compassionate Divine Mother has a Melting heart that goes to every one of Her many children all over the world. Come Ye all to the Golden Lotus Feet of Our Divine Mother and take your share of the Divine Grace.
Let me ones again remind the reader or the hearer of the wholesome advice:-
‘Swayam Eva twaya jnatwam Gurutascha punah shrutham.’
With my humble and deepest Pranams at the Holy Feet of Divine Mother.
– Sri. B.V Rao, Bombay