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 V ED I C A ST ROL OG Y Y OG A ĀY URV ED A CO A CH I NG GA LL ERY 

Meditation on theChakra Petal

Bijas

Creation occurred due to the first sound Aum . The univ erse and

everything in it is condensed energy , that energy is v ibrating and all

has sound. Th e body itself is sound, ca lledsabda in Sanskrit. The body 

can be recreated with sound as many modern technologies are now tapping into. In the ancient Puranas (sacred story texts),

there a re elaborate stories of the cr eation of the world, this is called Shr isti Karana. Meditating on th e bijas (seed sounds) of 

the cha kra petals is also called Shristi Karana, for it is the recreation of the body through sabda (sound).

(1) First step is to worship the Guru and Paramguru. Those who don’t have one can do the mantra “Aum Vyam

 Vy asa dev ay a N am ah ” [ 1 ] 1 08 tim es wh ile m edit at ing on th e cr own , im ag ini ng golden ra dia nt lig ht comi ng int o the crow n

and light sitting on the head. The Guru’s grace rests on the head. (2) Next pranayama can be done.

(3) Meditate on the third eye chakra, bringing the awareness there. (4) If one knows the Agni navakshari mantra it can be

done 21 times (5) followed by the Chaitanya mantra. (6) Then one can do their parampara mantra [2] to stabilize the fiveaspects of the mind and m ake it peaceful.

(7) When the m ind has become stable and peaceful one begins with

the throat cha kra. It contains 1 6 petals with the v owels of the Sanskrit

alphabet. A kn owledge of Sanskrit alphabet and its pronuncia tion is

 v ery hel pful .

aM, äM, iM, éM, uM, üM, åM èM låM lèM eM aiM oM auM aM aùM

Some traditions use “Aum (the akshara + M) namah”. So it would go

“Aum aM Namah”, “Au m aaM Namah”, etc.

(8) Next the petals of the heart chakra are visualized withthe first twelve consonants of the Sanskrit alphabet.

kaM, khaM, gaM, ghaM, ìaM, caM, chaM, jaM, jhaM, ïaM, öaM, öhaM

Freedom’s Backgr ound

Privat e Instruction

Sitting Posture

Pranayama

Pratyahara

Guru Tattva

Third Eye

Chakra Petal Sounds

Importan ce of 108

Namah Shivaya Mantra

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(9) Then the petals of the navel chakra are visualized with the next 10 letters.

òaM, òhaM, ëaM, taM, thaM, daM, dhaM, naM,paM, phaM

(10) The Svadhisthana (2nd chakra) has 6 petals.

 baM, bhaM, maM, yaM, raM, laM

(11) The root chakra has four petals and is often visualized asparrallel to the ground.

 vaM, çaM, ñaM, saM

Next the Kunda lini is raised from th e root to the top to create the tw o petals of the thir d eye. Sri A chy uta Das teaches that

each chakr a has a different shakti, and we go through a nd pray to each. In South India there is Tirupati, the place of the 7

hills, which are considered a pilgrim age place. These 7 hills reside within the body, and a ll the gods reside within th e body.

The root chakra is the abode of Ganesh with his wiv es Vriddhi and Siddhi. He (the son) is alw ay s worshipped before seeking

the Mother (Kundalini), he is the ga urdian of the doorway and prepares the Kundalini for rising. (1 2) Ganesh is worshipped

 wi th v ar ious m an tr as li ke “ Au m GaM Ga na pat ay e Na ma h” or “ Siddh i Rast u” .

(13) The ‘mountain’ is climbed by cleaning the bhutas (elements). The prithvi (earth) bija mantra is used at this point.

‘LaM’ purifies the earth element and gets us ready to move to the 2nd chakra. Bhuta shu ddhi (purification of the element) is

reccomended to do between chakr as not in the chakr a itself. Earth ru les the space between the root and 2nd cha kra, w ater

rules the space between the 2 nd and third cha kra, etc.

(14 ) In the second chakra Kamadev and Rati are worshipped, (15 ) then ‘v aM’ bija is done ascending to the next chakra . (16 )

  ‘ ’

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  ,

of the fire element).

In the heart lotus dwells the Ishta Deva ta, th e personal form of the liberatin g deity . This is often one of the av atars of Visnu,

(according to the 12 th house from Karakam sa). (18) One is to dwell in the hear t lotus, where one can realize themself. (19 )

Mantra of the Ishta devata is to be done in Gyatri, or a mala mantra, but nothing shorter than a dwadaksari mantra [3].

The bija of the Ishta can be established in the heart, in this wa y it wil a lway s protect the practit ioner. Then take permission

to visit the Guru, “send me to the Guru so that I may have your gati”. (20) Then rise to the throat chakra with ‘yaM’ bija

purifying the air element.

The 5 th cha kra is the residence of Shiv a and Parv ati. Gati, direction, is in the feet of Shiva a nd Parva ti. It is the Mother tha t

giv es gati, our direction in life. (21 ) Do the coreect mantra s to them a nd you w ill speak the tru th. Patanja li says those who

alway s speak the truth, every thing they say comes true. (22) Rise to the ajna chakra w ith the akash bija ‘haM’. (23) Worshi p or m edit at e upon A gn i, th e god of fir e (one can use r aM bi ja if th ey don’t know an y th in g el se). T his pur ifies y ou of 

all sins and prepares you to be with th eIshta Devat a. (2 3) Meditate with the thir d eye petals ‘haM’ and ‘ksaM’.

(24) Rise up to the crown to v isit the param gur u/Sadashiv a. The body should become cool and calm . Depending on one’s

param para (tr adition of yoga), reside in at the crown or return to the heart lotus and reside with the Ishta Devata. The Ishta

is now beyond form, niran kara. Form wa s created by Maya (illusion), but is removed after the blessing of the Guru.

 

[1] Vyasadeva (also called Vedavyasa) is the compiler of the Vedas. He is an archetypal paramguru who represents the

compiling, har nessing, an d application of knowledge. Inv oking him is inv oking guru ’s grace, which is the asking for yourself 

to be in harmony with the universe so you can open to universal truth. One can also invoke their personal paramguru of 

their lineage, or use a tra ditional Shiva mantra.

[2] Parampara mantra is the traditional mantra that is used in one’s lineage. One can also use a diksa (initiation) mantra if 

they don’t have a lineage. Or one can use traditional mantras like ‘Aum Namah Sivaya’ or ‘Hare Rama Krsna’ etc.[3] Dwadakshari mantras are mantras that have 12 syllables. Ishta mantras often have 12 syllables, as Rshi Parashara said

in the Visnu Purana that those who do the 12 syllable mantra of Vasudev never return (and he was the most famous

astrologer, one who would hav e such knowledge). The Ishta is also seen in the 1 2 th house from kara kamsa so it is activat ed

 by 1 2 sy lla ble m an tr as. The Ishta Dev at a i s rev eal ed to one aft er m uc h t apa s ha s been done a nd i s th e gu idin g l igh t,

protecting deity, liberatin g energy of the soul.

Freedom Cole

Freedom liv es half the yea in India and abroad, the other ha lf in the USA teaching classes and workshops on Yoga an d

Jy otisha. He is also av ailable for priv ate instruction in Yoga, m editation, Ayu rv edic diet and herbal consultations, and

 Vedi c A strology Readin gs.

 

Robert Svoboda, Aghora II p152Speech is simply the verbal expression of Kundalini. This is why the lotusesof the chakras have Bija Mantras for petals, and why mantras are so important for awakening Kundalini.

Hatha Yoga Pradipika In the middle of the eyebrows isthe place of Siva, there the mind is quiescent. Thatstate is known as turiya or the fourth dimension. There,time is unknown. IV.48

 Agni Puranaà[ve ih pr< äü t¾p> svRpapih.5. AaE<karztjÝ< tu naiÉmÇaedkiSwt>,

 jl< ipbeTs svERStu papEvER ivàmuCyte.6.

 praëave hi paraà brahma tajjapaù

sarvapäpahi||5||

auìkäraçatajaptaà tu näbhimatrodakasthitaù|

 jalaà pibetsa sarvaistu päpairvai 

vipramucyate||6||

The praëava mantra is held identical with the supremeBrahma and a repetitionof such a mantra is sure to expiate a man of all sins.

 A man living on haviñya diet each day repeating themantra a hundred thousand times,is sure to attain salvation. A man standing in waist deep

 water and repeating the praëavamantra a hundred times, should drink draughts of consecrated water, whereby he would be purgedoff of all ‘impieties’.-Dutt, M.N. trans, Agni Purana, chapter 259

Siva Purana ` ïu< iÇizoayE b÷épayE Svaha di][e mXye%Äre c

om çruà triçikhäyai bahurupäyai svähä (dakñiëemadhye uttare ca)` Stu< ihr{yayE Svaha @zaNyEom stuà hiraëyäyai svähä (eeçänyai)` äu< knkayE Svaha puvRSyaM

om bruà kanakäyai svähä (purvasyäm)` ïu< r´ayE Svaha A¶eyaMom çruà raktäyai svähä (ägneyäm)` pu< k«:[ayE Svaha nE\RTyaMom puà kåñëäyai svähä (nairåtyäm)` F+‚< suàÉayE Svaha piímayaMom òhruà suprabhäyai svähä (paçcimäyäm)` Ô‚< méi¾þayE Svaha vayVy e,om druà marujjihväyai svähä (väyavy e)|

 

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