{"id":493,"date":"2018-05-31T00:31:05","date_gmt":"2018-05-31T00:31:05","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=493"},"modified":"2018-06-01T12:22:21","modified_gmt":"2018-06-01T12:22:21","slug":"cakras-adharas-lak%e1%b9%a3yas-and-vyomas-in-the-yogic-texts","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=493","title":{"rendered":"Cakras, adharas, lak\u1e63yas and vyomas in the yogic texts"},"content":{"rendered":"

Such elements as cakras<\/em>, adharas<\/em>, lak\u1e63yas <\/em>and vyomas <\/em>are not always clearly described in the Natha texts and Tantras. Therefore, it is often necessary to use different texts for “complementarity.” There is another perfect way, the presence of a knowledgeable guru<\/em>, who can explain everything and transmit it. However, it is extremely difficult to find such gurus<\/em>. It is obvious from lots of texts that these elements of tantric yoga<\/em> are transmitted to the disciple by a guru,<\/em> who are realised in them. So, for example, the Pranatoshini-tantra<\/em> (in the section of guru-tattva<\/em>) describes these elements:<\/p>\n

\u0937\u091f\u094d\u091a\u0915\u094d\u0930\u0902 \u0937\u094b\u0921\u0936\u093e\u0927\u093e\u0930\u0902 \u0924\u094d\u0930\u093f\u0932\u0915\u094d\u0937\u0902 \u0935\u094d\u092f\u094b\u092e\u092a\u091e\u094d\u091a\u0915\u092e\u094d |
\n\u0938\u094d\u0935\u0926\u0947\u0939\u0947 \u092f\u094b \u0935\u093f\u091c\u093e\u0928\u093e\u0924\u093f \u0938 \u0917\u0941\u0930\u0941\u0903 \u0915\u0925\u093f\u0924\u094b \u092c\u0941\u0927\u0948\u0903<\/p>\n

\u1e63a\u1e6dcakra\u1e43 \u1e63o\u1e0da\u015b\u0101dh\u0101ra\u1e43 trilak\u1e63a\u1e43 vyomapa\u00f1cakam |
\n<\/em>svadehe yo vij\u0101n\u0101ti sa guru\u1e25 kathito budhai\u1e25 ||<\/em><\/p>\n

Six cakras, sixteen pillars, three goals (in yoga) and five vyomas are known (realised) in the body [of a disciple], that is connected with a guru.<\/em><\/p>\n

Also, there are six streams or ways of opening of Paramashiva<\/em> (\u0937\u0921\u0927\u094d\u0935\u093e \u1e63a\u1e0dadhv\u0101<\/em>) added to these elements. They play a big role in the tantric initiation (diksha<\/em>), when the g<\/em>uru<\/em> places them in the disciple\u2019s body, awakens them in him, actually transmitting that he has realised already in himself. Therefore, a disciple adopts the psychophysical realisation of his guru<\/em>. A disciple must perceive the transmission of these elements from the guru<\/em> as the very revealing of Shiva<\/em>. The revealing of Shiva<\/em>, who is v\u0101caka<\/em> (expressing speech) and v\u0101cya<\/em> (expressed) \u2013 Shakti<\/em>. They are both revealed on three levels: the higher \u2013 par\u0101<\/em> (or abheda<\/em> \u2013 apart from the differences), par\u0101para<\/em> \u2013 the combination of the higher and the lower or the bhed\u0101bheda<\/em> (one in discrimination) and a<\/em>para<\/em> \u2013 the lowest or bheda<\/em> (separate). At the highest level, Shiva<\/em> manifests as var\u1e47a<\/em> (the Sanskrit<\/em> letters), and Shakti<\/em> \u2013 as kal\u0101<\/em> (the five forms of primordial energy). At the par\u0101para<\/em> level, Shiva<\/em> manifests as a mantra<\/em> and Shakti<\/em> at the same level \u2013 as tattva<\/em>, one of the 36 elements of Shaivism. At the level of apara<\/em>, Shiva<\/em> manifests himself as a pada<\/em> (words) and Shakti<\/em> appears as bhuvana<\/em> (worlds). In a word, the entire manifested universe is the expression of the union of Shiva<\/em>–Shakti<\/em>. The s<\/em>hadadhvas<\/em> are used in many practices, one of the well-known examples can be found in the Vij\u00f1\u0101na-bhairava-tantra <\/em>(Shloka<\/em> 56), they are also mentioned in the Amaraugha-shasana<\/em> by Gorakshan\u0101th<\/em> in the context of pr\u0101\u1e47a<\/em> movement and the awakening of ku\u1e47\u1e0dalin\u012b<\/em>–shakti<\/em>.<\/p>\n

Regarding the remaining elements, the Pranatoshini-tantra<\/em> gives the following explanations:<\/p>\n

\u092a\u0943\u0925\u093f\u0935\u094d\u092f\u093e\u0926\u0940\u0928\u093f \u092d\u0942\u0924\u093e\u0928\u093f \u0915\u0925\u093f\u0924\u0902 \u0935\u094d\u092f\u094b\u092e\u092a\u091e\u094d\u091a\u0915\u092e\u093f\u0924\u093f
\np\u1e5bthivy\u0101d\u012bni bh\u016bt\u0101ni kathita\u1e43 vyomapa\u00f1cakamiti<\/p>\n

Starting from the ground, the five elements are known as the five vyomas<\/em>. The Tantr\u0101loka<\/em> (Ahnika<\/em> 29, Shloka<\/em> 252) says about five centers, where the five vyomas<\/em> manifest:<\/p>\n

\u0935\u094d\u092f\u094b\u092e\u093e\u0928\u093f – \u091c\u0928\u094d\u092e\u0928\u093e\u092d\u093f\u0939\u0943\u0926\u094d\u0935\u093f\u0928\u094d\u0926\u0941\u0938\u094d\u0925\u093e\u0928\u093e\u0928\u093f
\nvyom\u0101ni – janman\u0101bhih\u1e5bdvindusth\u0101n\u0101ni<\/p>\n

The following are connected with the vyomas<\/em>: 1) janma-sth\u0101na<\/em> (m\u016bl\u0101dh\u0101ra<\/em>), 2) n\u0101bhi<\/em> (ma\u1e47ip\u016bra<\/em>), 3) h\u1e5bdaya <\/em>(an\u0101hata<\/em>), 4) bindusth\u0101na<\/em> (usually, bhr\u016bmadhya<\/em> or \u0101<\/em>j\u00f1\u0101) and 5) sahasr\u0101ra<\/em>. Obviously, the earlier system of the five cakras<\/em>, known in the Kubjik\u0101-tantras <\/em>for examples, corresponds to the yogic experience of five spaces. Although they are described differently in the Upani\u1e63adas<\/em> (the Ma\u1e47\u1e0dalabr\u0101hma\u1e47a-upani\u1e63ad<\/em>, the Advaya-taraka-upani\u1e63ad<\/em>) or in the Siddha-siddh\u0101nta-paddathi.<\/em><\/p>\n

The Pranatoshini<\/em>-t<\/em>antra<\/em> gives explanations of the three lak\u1e63yas<\/em>:<\/p>\n

\u0924\u094d\u0930\u093f\u0932\u0915\u094d\u0937\u093e\u0926\u093f\u0915\u092e\u092a\u093f \u0924\u0924\u094d\u0930\u0948\u0935 \u0938\u094d\u0935\u092f\u092e\u094d\u092d\u0942\u0930\u094d\u0935\u093e\u0923 \u0907\u0924\u0930\u0938\u094d\u0924\u094d\u0930\u093f\u0932\u0915\u094d\u0937\u0902 \u092a\u0930\u093f\u0915\u0940\u0930\u094d\u0924\u094d\u0924\u093f\u0924\u092e\u094d
\ntrilak\u1e63\u0101dikamapi tatraiva svayambh\u016brv\u0101\u1e47a itarastrilak\u1e63a\u1e43 parik\u012brttitam<\/p>\n

The three goals of meditation are known as svayambh\u016b (li\u1e45ga), vana and itara (li\u1e45gamas).<\/em><\/p>\n

Six cakras are described similarly to many texts, but in the Pranatoshini<\/em>-t<\/em>antra they being reunited with the dv\u0101da\u015b\u0101nta system (subtle centers and spaces in the head area), give 16 adharas in total.<\/em><\/p>\n

\u0937\u094b\u0921\u0936\u093e\u0927\u093e\u0930\u0938\u094d\u0935\u0930\u0942\u092a\u092e\u092a\u093f \u0924\u0924\u094d\u0930\u0948\u0935 ||
\n\u092e\u0942\u0932\u093e\u0927\u093e\u0930\u0938\u094d\u0935\u093e\u0927\u093f\u0937\u094d\u0920\u093e\u0928\u0902 \u092e\u0923\u093f\u092a\u0942\u0930\u092e\u0928\u093e\u0939\u0924\u092e\u094d |
\n\u0935\u093f\u0936\u0941\u0926\u094d\u0927\u092e\u093e\u091c\u094d\u091e\u093e\u091a\u0915\u094d\u0930\u091e\u094d\u091a \u092c\u093f\u0928\u094d\u0926\u0941\u0930\u094d\u092d\u0942\u092f\u0903 \u0915\u0932\u093e\u092a\u0926\u092e\u094d |
\n\u0928\u093f\u092c\u094b\u0927\u093f\u0915\u093e \u0924\u0925\u093e\u0930\u094d\u0926\u094d\u0927\u0947\u0928\u094d\u0926\u0941\u0930\u094d\u0928\u093e\u0926\u094b \u0928\u093e\u0926\u093e\u0928\u094d\u0924 \u090f\u0935 \u091a |
\n\u0909\u0928\u094d\u092e\u0928\u0940 \u0935\u093f\u0937\u094d\u0923\u0941\u0935\u0915\u094d\u0924\u094d\u0930\u091e\u094d\u091a \u0927\u094d\u0930\u0941\u0935\u092e\u0923\u094d\u0921\u0932\u093f\u0915\u093e \u0924\u0924\u0903 |<\/p>\n

\u1e63o\u1e0da\u015b\u0101dh\u0101rasvar\u016bpamapi tatraiva ||
\nm\u016bl\u0101dh\u0101rasv\u0101dhi\u1e63\u1e6dh\u0101na\u1e43 ma\u1e47ip\u016braman\u0101hatam |
\nvi\u015buddham\u0101j\u00f1\u0101cakra\u00f1ca bindurbh\u016bya\u1e25 kal\u0101padam |
\nnibodhik\u0101 tath\u0101rddhendurn\u0101do n\u0101d\u0101nta eva ca |
\nunman\u012b vi\u1e63\u1e47uvaktra\u00f1ca dhruvama\u1e47\u1e0dalik\u0101 tata\u1e25 |<\/p>\n

In addition to the cakras, from m\u016bl\u0101dh\u0101ra to \u0101j\u00f1\u0101, there are listed bindu, kal\u0101, pada, nibodhika, ardhendu, nada, n\u0101d\u0101nta, unma\u1e47i, vi\u1e63\u1e47uvaktra, dhruvama\u1e47\u1e0dala.<\/em><\/p>\n

In fact, this is a unified psychophysical system of the yogi<\/em>n<\/em> including also the macrocosm.<\/p>\n

In some texts, adharas<\/em> are described as grantha<\/em>s (nodes of the energy connections), for example, in the Manthanabhaira-tantra<\/em>, in others \u2013 as marmas<\/em> (in the Yoga Y\u0101j\u00f1avalkya)<\/em>. In the last text, these marmas<\/em> are used in the practice of praty\u0101h\u0101ra<\/em>, in which, through the concentration of the mind, a yogi<\/em> learns to collect his pr\u0101\u1e47a<\/em> scattered throughout the body. The term “marma<\/em>” is found in \u0100yurveda<\/em>, in Indian martial arts and comes from the root of m\u1e5b<\/em> meaning “death”, since the points were used to defeat the enemy. In these systems, marmas<\/em> are numerous, and they are localised at the junction of different body systems, etc. Nevertheless, the points can play a healing function, so the m\u1e5bta<\/em> (death) becomes an am\u1e5bta <\/em>(life) or a path from mara<\/em> to amara<\/em> (immortality).<\/p>\n

All these details in their entirety at the applied level can be transferred to the disciple only by a guru<\/em>, who, without any doubt, must realise them in the most perfect form in himself.<\/p>\n","protected":false},"excerpt":{"rendered":"

Such elements as cakras, adharas, lak\u1e63yas and vyomas are not always clearly described in the Natha texts and Tantras. Therefore, it is often necessary to use different texts for “complementarity.” There is another perfect way, the presence of a knowledgeable … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[29,4,19],"tags":[54,51,53,52],"class_list":["post-493","post","type-post","status-publish","format-standard","hentry","category-natha-doctrine","category-texts","category-yogic-practice","tag-adhara","tag-cakra","tag-lakya","tag-vyoma"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/493","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=493"}],"version-history":[{"count":2,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/493\/revisions"}],"predecessor-version":[{"id":495,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/493\/revisions\/495"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=493"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=493"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=493"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}