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Re: Kundalini etc.

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Malolan Cadambi • January 20, 2003 


Dear BhagavatA-s,

Sri Mukundan is aptly correct in summing up the views of visistAdvaitam on
yogam. For starters, i wish to state that visistAdvaitam is not antithetical
to yOgam. That yOgAbhyAsam is one of the foremost requirements of prapannA-s
is certainly not denied.

NathAmuni, our grand perceptor, has authored a book called "Yoga-Rahasyam",
of which a recent crtically edited translation was published.

Dr V Varadachari has summed up the views on Kundalini and Yogam in his book
"Agamas and South Indian Vaishnavism". This is a MUST book for everyone
interested in Sri Vaishnavism. The book is currently out of print. We do
hope the publishers would bring this book out soon.

Here is an excerpt from the book:
(p 21.)
-------------
Agamas recognise that, within the human body, there are six chakrA-s(or
circles, or they may be plexuses or centres of the involuntary nervous
system. They are described as focal points of power in the body of man which
are only partially open), with the names mulAdhAra, svAdhisthAna, manipUra,
anAhata, visuddhA and ajNA, placed one above the other, the first one being
place below the navel, and the last one at the top of the head. All of them
are said to be in the form of lotuses. There are several ducts(nAdi-s)
inside the body among which an arterial duct is called susumnA and his held
to be the most important. IdA is another important duct to its right, which
pingatA runs to its left. The susumnA duct conncets the mulAdhara with the
ajNA. The jivasakti lies coiled like a serpent in the mulAdhAra.

The self has to adopt yOgic practices to arouse this sleeping sAkti which is
called Kundalini and make it rise up through the duct of susumnA, pass
through the 'circles', and ultimately reach the BrahmArandhara, the middle
cavity at the top of susumnA. At this stage, the self would merge with the
Supreme Sakti and have a direct experiece of bliss. In order to adopt this
method, the self has to practise various postures (AsanA-s) and carry out
breath-control(prAnAyAma). The idA and the pingala ducts play a prominent
role in prAnAyama. This method of yogA as reccomended in the Agamas
envisages a self which acquires the knowledge of realit to find the absolute
in himself, since God is not absent from anywhere and is not distinct from
sakti. The aspirant is therefore reqired to have experience within himself
and, as such, this concept has appeal only to a limitd number who could
adopt yOgic practices.
-----------------

Sri Mukundan is also right when he says that sandhyAvadanam encompasses
prAnAyamam. One should not try to learn yoga through video tapes, the serils
that come on television etc, etc. For prappana-s, we have to learn these
concepts under the feet of our sadAcharya-s.

Interested bhakta-s might want to speak with HH Sri Rangapriya Mahadesikan
of AshtAnga Yoga VignAna Mandiram in Jayanagar, Bangalore. Sri Rangapriya
Swami is one of the foremost yati-s of Sri Vaishnavism. He is an expert in
yogAbhyAsam. You can contact him at (80)-6603656

Regards,

Malolan Cadambi

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Note from Moderator: While this posting is useful information for readers especially in the light of SrI Ramachandran's first write-up, your statement that "yOgAbhyAsam is one of the foremost requirements of prapannA-s" is not clear to me.  I had been under the impression that yoga was a requirement of the bhakti yoga, and not an a'nga of the prapatti mArga.  Please clarify your comment.
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