Kundalini Yoga Jain Drushti Me

Here is a comprehensive summary of the Jain text "Kundalini Yoga Jain Drushti Me" by Ambalal P. Shah, based on the provided pages:

The book "Kundalini Yoga Jain Drushti Me" (Kundalini Yoga in Jain Perspective) by Pt. Ambalal Premchand Shah explores the concept of Kundalini Yoga from a Jain viewpoint. The author begins by stating that great souls first engage in prayer, worship, or meditation to connect with the supreme essence before entering yogic practices. This yogic path is described as transformative, making a human being as strong as a diamond and their willpower as steadfast as a mountain. It instills immense energy, grants the strength of a lion, and bestows immortality, making life subservient and death its servant. This powerful Kundalini energy is attainable only through the guidance of a Guru.

The text then delves into the physiological basis of Kundalini yoga, drawing parallels with Jain cosmology. Just as the Meru mountain is the foundation of the Earth, the spinal cord (Merudand or Karor) is considered the foundation of the human body. The spinal cord, composed of thirty-three vertebral segments, is hollow and narrows towards the bottom. The region at the lower end is called the "Kand," believed to be the seat of the supreme power, Kundalini.

Two important nadis (channels) named Ida and Pingala run along the sides of the spinal cord. Between them lies a very subtle channel called Sushumna. At the lower end of Sushumna, there is a four-petaled, triangular lotus-like structure where the serpent-like Kundalini power resides.

The "Kand," also referred to as the Yoni-mandal with its opening facing downwards, is located between the anus and the penis. Within this Kand, Kundalini is described as being coiled three and a half times, with its tail in its mouth, blocking the opening of the Sushumna. In this dormant state, it radiates its own brilliance. It is said to lie in a deep sleep, like a serpent, and can be awakened through yogic practices. Kundalini is equated with Vagdevi, the goddess of speech, as it is the source of speech.

The author notes that different scholars hold varying opinions regarding the location of the Kand and Kundalini. Some place the Kand near the navel, with Kundalini located near the pointed tip. Another perspective suggests the Kand is near the Muladhara chakra, with Kundalini residing in the navel region. A Western scholar posits that Kundalini is located in the Anahata (heart) chakra. Swami Vivekananda, in his book "Raja Yoga," defines the Muladhara chakra as the center where thoughts are collected and Kundalini as the coiled power of actions.

While many non-Jain scholars have extensively written about Kundalini, Jain acharyas have also contributed their insights in various works. The text highlights:

• Shri Vappabhattimuri (10th Century): His "Sarasvati Mantrakalpa Stotra" (p. 12) is considered the earliest Jain work to discuss Kundalini. He was known to have practiced Sarasvati sadhana.
• Shri Hemchandracharya (13th Century): His "Yogashastra," while not explicitly mentioning Kundalini by name, describes the body's chakras in his seventh and eighth chapters on Pindastha and Padastha dhyana (meditation), which align with Kundalini concepts. He too practiced Sarasvati sadhana.
• Unknown Author of "Chauvvihajjhana Thutta": This Prakrit stotra (prayer) describes ten Kundalini chakras.
• Other Jain Acharyas: The text lists several other Jain acharyas and their works from the 13th century onwards, including Shri Balchandra Suri, Shri Jinharshaganika, Shri Munisundarsuri, Jayamurtigani, and Shri Simhatilak Suri, who have made explicit references to Kundalini and its associated concepts.

Shri Simhatilak Suri (14th Century) is specifically praised for his detailed description of nine chakras in his "Parameshthi Vidyayantra Stotra" (verses 56-76). He clearly outlines the names, petals, colors, locations, and forms of these chakras:

1. Adharchakra: Near the middle of the anus.
2. Swadhisthanachakra: Near the root of the penis.
3. Manipurachakra: Near the navel.
4. Anahata-chakra: Near the heart.
5. Vishuddha-chakra: Near the throat.
6. Lalana-chakra: Near the uvula (ghantika).
7. Ajna-chakra: Between the eyebrows on the forehead.
8. Brahmrandhra-chakra: Near the crown of the head, also called Somachakra.
9. Brahma-bindu-chakra: Above Somachakra.

The text notes that five chakras up to Vishuddha-chakra, plus Ajna-chakra, are often considered, with six main chakras being widely recognized among non-Jain scholars.

The text then details the characteristics of these chakras, drawing from texts like "Shatchakra Nirupana":

• Petals (Dala): Each chakra is depicted as a lotus with a specific number of petals: Muladhara (4), Swadhisthana (6), Manipur (10), Anahata (12), Vishuddha (16), Ajna (2), and Sahasrara (1000). Other chakras are not mentioned in this context.
• Colors (Varna) and Letters (Matrika-akshara): The letters from 'A' to 'Ksha' are divided among the petals of the six main chakras. This letter division transforms the body into a "Bharati Yantra" or "Sarasvati Yantra." The mind and five senses in the Brahmasthana, also known as Sahasrara, form a "Shatkona Yantra." The colors of the chakras are described as: Muladhara (red), Swadhisthana (crimson), Manipur (white), Anahata (yellow), Vishuddha (white), Lalana (red), Ajna (red), Brahmrandhra (red), and Brahmabindu (white).
• Elements (Tattva): Muladhara is associated with Earth, Swadhisthana with Water, Manipur with Fire, Anahata with Air, Vishuddha with Ether, and Ajna with Mahatattva. Elements for other chakras are not specified.
• Seed Mantras (Tattva-bija): The seed mantras for the chakras are: Muladhara (Lam), Swadhisthana (Vam), Manipur (Ram), Anahata (Yam), Vishuddha (Ham), and Ajna (Om).
• Presiding Deities (Adhishthayika Devi): The presiding deities are Dakini (Muladhara), Rakini (Swadhisthana), Lakini (Manipur), Kakini (Anahata), Shakini (Vishuddha), Hakini (Lalana), and Yakini (Ajna). These are described as deities of knowledge.
• Forms (Yantra ka Aakar): The shapes of the chakras are described as: Muladhara (square), Swadhisthana (crescent), Manipur (triangle), Anahata (hexagon), Vishuddha (circle), Ajna (linga-like), Brahmrandhra (crescent), and Brahmabindu (lotus-like). These descriptions are useful for meditation, particularly during Pindastha dhyana.

The text then discusses the meditation on mantra-beejas (seed mantras) in Padastha dhyana:

• Muladhara: 'Aim' (white, grants Sarasvati, leading to poetic and oratorical skills).
• Swadhisthana: 'Aim Hrim Klim' (for subjugation/attraction).
• Manipur: 'Shrim' (crimson, for attraction and profit).
• Anahata and Vishuddha: No specific mantra-beejas mentioned.
• Lalana: 'Hrim'.
• Ajna: 'Hrim Klim Shvim' (Hrim and Klim for attraction; Shvim for removing poison and disease).

The author concludes by emphasizing that regardless of these mantra-beejas, the ultimate goal is to meditate on the Kundalini power within the Ida, Pingala, and Sushumna nadis, which leads to both worldly enjoyment (bhukti) and liberation (mukti). Thus, Kundalini yoga is presented as a means to achieve happiness and prosperity in this life.