[Advaita-l] Chakras in Patanjali Yoga.

[Kathirasan K]

Namaste Srikantaji,

What you are saying is only relevant to the Shakta tradition. The Shaiva and
Vaishnava traditions too have their Kundalini yoga and so it is not always
the Shakta interpretation. Not that I am disagreeing with you, but rather
wanted to mention that Kundalini Yoga is not a tradition exclusive to
Shaktam.

On 20 September 2011 17:05, Srikanta Narayanaswami <
srikanta.narayanaswami at yahoo.com> wrote:

> Then, one might suspect, that hidden under the hood of yoga
> > sUtra-s, lies the kuNDalinI yoga.
> >
>
> One should also note the upanishadic references to the nADI-s and
> their being centered in the hRdaya in this context.
>
> However, what many find problematic is that all yoga is a means to
> unite prakRti with purusha and that it is accomplished through raising
> the kuNDalinI from the mUlAdhAra to sahasrAra. In all the centuries
> of yoga and sAMkhya tradition, the emphasis has been that purusha
> and prakRti are two irreducible and separate principles. Liberation is
> in the purusha realizing this fact and standing separate from being
> mixed up with prakRti (kaivalya). As such, it is completely novel, to
> say that yoga attempts to unite the two!
>
> Regards,
> Vidyasankar
>
> _______________________________________________________________________________________________
> The technique of Chakras in the Yoga is to raise the Kundalini in the
> Muladhara chakra and raise to the Sahasrara
> is to get the vision of Mother Goddess.This is a very important part of the
> Yoga sadhana.Infact,Mother Goddess
>  represents the shakti of Ishwara.This is an important part of worship in
> SriVidya upasana.The SriVidya  Chakra  represents the "Thousand petalled
> Lotus"of the various Chakras from the Muladhara to the Sahasrara.It is the
> Mother who appears to a sadhaka.In the Kenopanishath,the Mother Goddess
> UMA,appears to the various minor Gods like Indra,varuna,Agni etc.It is the
> Mother who points to these minor Gods ,the "Brahman".This is  stated in the
> Kenopanishath.
> The Lalitha Trishathi has ample statements glorifying the Mother
> Goddess,as,"sarva vedanta tatparya bhumi","sarva prapancha
> nirmatri","sakala,sacchidananda Sadhvi,sanakadi munirvedhya,Sadashiva
> kutumbini".sakaladhishtana rupini,sarva prapancha nirmatri".
> In the Bhagawadgita,the statement,Daivi esha Gunamayi is in feminine
> gender.There are various statements also in "Devi Bhagavata".In the Manisha
> pancakam,Shankara  states,"Ya Brahmadi pipilikanta tanushu prota
> Jagatsakshini",which again is feminine,it is the mother who feeds her
> children.
> In "Saundharya Lahari" Shankara says,"Shivah Shaktya yuktah yadi bhavati
> Shaktah",the Ishwara himself gets his power from Shakti.In the Rudra
> patha,the Rudra goes like this,"Shivaa Rudrasya bheshaji,tena vina mrdha
> jivase",if the word "Shiva" is extended by including an "a" to "Shiva"as
> "Shivaa"which becomes feminine.
> In Tamil usage also there is a saying,"Shakti illeyel,Shivanenu iru"(If you
> donot have Shakthi,be quiet).
> Thus,in our Vedic worship,the worship of Mother Goddess has taken an very
> important place.A classic example of this is the Life of Sri Ramakrishna
> Paramahamsa,who had a direct vision of the Mother Goddess,Kali.
> N.Srikanta.
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