Scintillating Saturday: Session 5
Background
Before understanding the whole article and what My Guide says, let us get some basic background behind Panchikarana which may help us to improve our understanding.
In Bharatiya Darshan (Indian philosophy), the Trigunas — Satvik, Rajsik, and Tamsik — represent the essential qualities present in all creation. Satvik Guna embodies purity and wisdom, fostering peace and harmony. Rajsik Guna signifies activity and passion, driving ambition and restlessness. Tamsik Guna, characterized by inertia and ignorance, leads to lethargy and confusion. These Gunas manifest both in the universe (andam) and within individuals (pindam), reflecting the principle that the macrocosm mirrors the microcosm. This interconnectedness underscores the same forces shaping the cosmos that influence human behavior and experiences. The Gyan-Indriyas (sensory organs) and Karma-Indriyas (action organs) facilitate interaction with the world, embodying these Gunas in perception and action. Understanding and balancing these qualities within oneself fosters harmony with the natural order, aligning personal growth with universal principles. This holistic view emphasizes the unity and interconnectedness of all existence.
Yantra and Number 5
Yantra is a tool that helps understand name, number, and form in the universe’s psychic nature. It promotes self-awareness and responsibility, focusing on dharma or the path of responsibility. Yantras use digits 1–9 to signify cycles and manifestation processes. They analyze a person’s birth month, day, and year to reveal influences throughout their life. Identifying one’s dharma marga helps in decision-making and understanding life’s teachings, ultimately helping individuals realize their potential and fulfill their life’s purpose.
“Panch” means five. Panch-mahabhutas, Panch-tanmatras, Pancha-Gyan Indriyas, Pancha-Karma Indriyas, etc. all have five entities. The number five, or “Pancha,” holds significant importance due to its embodiment of the adventurous and exploratory spirit. It symbolizes a quest for freedom and a strong connection to the energy of Shiva.
“Self-effort is the currency of Spirituality.”
Panchikarana
In Scintillating Saturdays, session 5, Dr. Ananda Balayogi Bhavanani ji addressed two areas: the philosophical concept of “Panchikarana” (the manifestation of the five elements) and practical guidance on the practice of “Bandha Trayam” (the three locks in yoga). Panchikarana and Bandha Trayam are interconnected and they may help in the upliftment of the consciousness.
The scripture Pañcīkaraṇa (Panchikarana) says,
पञ्चीकृत-पञ्च-महाभूतानि तत्कार्यं च सर्वं विराद् इति उच्यते
एतत् स्थुलशरीरम् आत्मनः
pañcīkṛta-pañca-mahābhūtāni tatkāryaṁ ca sarvaṁ virād iti ucyate
etat sthulaśarīram ātmanaḥ
It says that virāṭ is the sum total of quintuplicated (fivefold) five elements and their effects and this is the gross body of the Ātman’. Ātman which identifies itself with the jāgrat state (active state, one of the stages of consciousness) and the sthulaśarīra (gross body) is known as Viśva.
Panchikarana is a concept in Vedantic philosophy that explains the process of creation and manifestation of the universe through the quintuplication of the Pancha Mahabhutas (five elements). These elements are Akasha (space), Vayu (air), Agni (fire), Jala (water), and Prithvi (earth). They are considered to be the building blocks of the material world. The process of Panchikarana explains how these elements transform from their subtle, unmanifested states into the gross, tangible forms that constitute the physical universe.
The Five Great Elements: Pancha Mahabhutas
In Vedantic cosmology and Sankhya Darshan, the Pancha Mahabhutas represent the fundamental constituents of the material world. Each element possesses unique qualities and plays a crucial role in the creation and sustenance of the universe. They are arranged hierarchically from the subtlest to the grossest:
- Aakasha (Space/Ether): The most subtle element, representing the principle of space and sound.
- Vayu (Air): The second element, represents the principle of movement and touch.
- Agni (Fire): The third element, represents the principle of transformation, heat, and sight.
- Jala (Water): The fourth element, represents the principle of liquidity and taste.
- Prithvi (Earth): The most gross element, representing solidity and smell.
The Process of Panchikarana
Panchikarana means “quintuplication”. It describes how the five elements come together to form the gross physical world. This process involves the splitting and recombination of the five elements in a systematic order.
Each subtle element splits into two equal halves, similar to how chromosomes split during meiosis. This splitting ensures that the essential characteristics of each element are retained while allowing for recombination. This is similar to meiosis, where a parent cell’s chromosomes halve and then recombine to ensure genetic diversity in the offspring. Just as meiosis involves the splitting and recombination of chromosomes to produce genetically diverse cells, Panchikarana involves the splitting and recombination of elements to produce the gross physical elements. This analogy highlights the interconnectedness and interdependence inherent in both the creation of life and the manifestation of the universe, emphasizing the holistic nature of these processes.
Panchikarana: Detailed Breakdown of the Panchmahabhutas
- Akasha (Space):
- It splits into two halves: one half remains Akasha, and the other combines with parts of the other elements.
- Gross Akasha contains 50% Akasha, 12.5% Vayu, 12.5% Agni, 12.5% Jala, and 12.5% Prithvi.
2. Vayu (Air):
- It splits into two halves: one half remains Vayu, and the other combines with parts of the other elements.
- Gross Vayu contains 50% Vayu, 12.5% Akasha, 12.5% Agni, 12.5% Jala, and 12.5% Prithvi.
3. Agni (Fire):
- It splits into two halves: one half remains Agni, and the other combines with parts of the other elements.
- Gross Agni contains 50% Agni, 12.5% Akasha, 12.5% Vayu, 12.5% Jala, and 12.5% Prithvi.
4. Jala (Water):
- It splits into two halves: one half remains Jala, and the other combines with parts of the other elements.
- Gross Jala contains 50% Jala, 12.5% Akasha, 12.5% Vayu, 12.5% Agni, and 12.5% Prithvi.
5. Prithvi (Earth):
- It splits into two halves: one half remains Prithvi, and the other combines with parts of the other elements.
- Gross Prithvi contains 50% Prithvi, 12.5% Akasha, 12.5% Vayu, 12.5% Agni, and 12.5% Jala.
The body’s energy centers, or chakras, and our sensory experiences are related through the Jnana Indriyas (sensory organs) and Tanmatras (subtle components). The Vishuddha chakra (throat), which is connected to sound and space, is represented by Akasha. Vayu is related to touch and a gaseous state; it is associated with the Anahata chakra (heart). Agni is associated with the Manipur chakra’s (navel) light and thermal states. In the Swadhisthan chakra (pelvis), Jala is associated with taste and liquid state. Prithvi is associated with the Muladhara chakra (root), which is connected to solid states and smell.
Chakras and the Rising of Consciousness
The rising of consciousness occurs from Mooladhar (Root Chakra) to Sahastrar (Crown Chakra). Each chakra transcends physical and mental states, leading to self-realization. The kundalini energy is awakened through the chakras, leading to self-realization and the realization of one’s infinite potential. Chakras with their elements are mentioned as below:
Chakras and Their Elements:
- Mooladhar (Root Chakra): Prithvi (earth), Jala (water), Agni (fire), Vayu (air), and Akash (ether)
- Here, one is caught with all mahabhutas (elements).
2. Swadhisthan (Sacral Chakra): Jala (water), Agni (fire), Vayu (air), and Akash (ether)
- As one comes to the Swadhisthan, one transcends the physical or solid state.
3. Manipur (Solar Plexus Chakra): Agni (fire), Vayu (air), and Akash (ether)
- As one comes to Manipur Chakra, one transcends the solid and liquid state.
4. Anahat (Heart Chakra): Vayu (air) and Akash (ether)
- As one comes to the Anahat, one transcends the solid, liquid, and thermal states.
5. Vishuddhi (Throat Chakra): Akash (ether)
- As one comes to the Vishuddhi, one transcends the solid, liquid, thermal, and gaseous state.
6. Aagya (Third Eye Chakra): Manas (mind) (no element)
- As one comes to the Aagya, one transcends the solid, liquid, thermal, gaseous, and ether state.
7. Sahastrar (Crown Chakra)
- As one comes to the Sahastrar, one transcends the mind and comes into the self. This is where one realizes infinite potential and self-realization occurs. Here, a union occurs between the kundalini and her consort, Shiva.
The story of the Vinayagar Agaval
Avvaiyar, a devoted follower of Shri Ganesha, wanted to join Sundarar, another Shiva devotee, on his journey to Kailash. She hurried through her puja, prompting Shri Ganesha to appear and ask why. Avvaiyar explained her desire to reach Kailash quickly. Ganesha instructed her to perform the puja with full involvement, promising to take her to Kailash afterward. Trusting Him, Avvaiyar completed the puja sincerely. True to His word, Ganesha lifted her to Kailash. Symbolically, this journey represented Ganesha teaching her Kundalini Yoga, leading her to merge with the Divine couple, Sada Shiva and Adi Shakti. Inspired, Avvaiyar composed VINAYAKA AGAVAL, detailing the divine form of Ganesha and the principles of Kundalini Yoga.
The Vinayagar Agaval (‘Song of Vinayaga’) is a stunning example of Tamil sacred poetry, It was written in the 10th century by the Tamil saint Avvaiyar. This prayer is extremely popular in Tamil Nadu. It clearly brings out the mastery of Avvaiyar in Kundalini Yoga, which is as follows:
Vinayagar Agaval
By Saint poet Avaiyar
Idai pingalaiyin ezhuthu arivithu
Kadayir chuzhu munai kapaalamum kaatti,
Moondru mandalthin mootiya thoonin,
Nandrezhu pambin navil unarthi,
Kundali adanir koodiya asabai,
Vindezhu mandiram velippada uraithu,
Mooladharathu moondezhu kanalai,
Kaalal ezhuppum karuthu arivithe,
Amudha nilaiyum aadithan iyakkamum,
Kumuda sagaayan gunathaiyum koori,
Idai chakkarathin eerettu nilaiyum,
Udar chakkarathin urappayum kaati,
Chanmuga thoolamum ,
Bandha Trayam
Muladharaika nilaya brahmagranthi vibhedini
Manipurantarudita vishnugranthi vibhedini
Agya chakrantaralastha rudragranthi vibhedini
- Lalita Sahasranama: 38,39
Bandha Trayam consists of three important neuromuscular locks. These are Moola Bandha (anal lock), Uddiyana Bandha (fly-up, abdominal lock) and Jalandhara Bandha (chin/jugular lock). These practices are applied as a pranayama sadhana and applied during different phases of Pranayama
The three bandhas are:
Moola Bandha
- Affects the central and sympathetic nervous system, reducing tension.
- Improves blood circulation to the ovaries in females and the prostate gland in males.
- Increases muscular tone, beneficial for conditions like varicocele and hemorrhoids.
- Eliminates phlebitis and blood clotting thrombosis.
- Tones the kidneys and bladder.
- Tones the musculature of female sex organs.
- Potentially aids in dissolving or passing soft kidney and bladder stones.
Uddiyana Bandha
- Strengthens the diaphragm.
- Cures dyspepsia and is beneficial for diabetics.
- Aids in draining a clogged liver.
- Hardens and tones the pancreas and spleen.
- Combined with Nauli Kriya, it eliminates constipation by promoting natural bowel peristalsis.
Jalandhara Bandha
- Regulates blood flow to the cephalic region of the head.
- Accelerates blood drainage from the vital organs of the head and neck.
- Prevents blood stagnation in the head, reducing tension in the eyes and conditions like migraines.
- Mitigates the general sense of “woolliness” in the brain.
- Enhances venous drainage, alleviating tension in the face, nasal passages, throat, and neck.
More information on Bandha Trayam:
https://bhavanani.medium.com/bandha-trayam-in-gitananda-yoga-1afa5e12aea1
The Three Knots (Granthis) and Their Bandhas
- Brahma Granthi: The Mooladhara (Root Chakra) is home to the first knot, Brahma Granthi. The god connected to Mooladhara, Brahma, stands for creation and the fundamental elements of life. Ganesha is also regarded as the deity of Mooladhara in the South Indian Shaiva Siddhanata traditions, where he represents the elimination of obstacles and grounding energy. This granthi, or knot, stands for the impediments to free energy flow and inertia. The fundamental technique of Mooladhara is Moolabandha, which facilitates genital-urinary-sexual functions and releases energy blockages.
- Vishnu Granthi: Between the Manipura (Solar Plexus Chakra) and the Anahata (Heart Chakra), is the second knot, Vishnu Granthi. This granthi symbolizes the passage from the material and physical to the emotional and heart-centered planes of life. The technique that aids in penetrating this knot is called Uddiyana Bandha. Practitioners can untie the knot at this level by facilitating the energy jump from Manipura to Anahata through the use of Uddiyana Bandha. Through the transformation of energy, this technique facilitates the integration of physical vitality with emotional equilibrium and allows for a more fluid movement between the chakras.
- Mahadeva Granthi (also called Shiva Granthi or Rudra Granthi): The pathway from the elements to the non-elements and the upper chakras are connected to the third knot, Mahadeva Granthi, also called Shiva Granthi or Rudra Granthi. This granthi represents the ultimate transcendence of the material world, entering the mental and supersensual domains. To pierce Mahadeva Granthi, one must perform Jalandhara Bandha. Practitioners can make a conscious leap into the non-elemental region of the mind by transcending the five elements through Jalandhara Bandha. By assisting in the dissolution of the last energy blockages, this practice makes it possible to achieve spiritual enlightenment and greater consciousness.
Conclusion
Yogacharya Dr. Ananda Balayogi Bhavanani ji discussed the practical features of Bandha Trayam and the profound philosophical concept of Panchikarana in “Scintillating Saturday: Session 5,” illuminating their interconnected roles in the elevation of consciousness. Panchikarana explains the process of creation by demonstrating the complex interrelationship between the microcosm and macrocosm by quintupling the Pancha Mahabhutas (five elements). Bandha Trayam, which includes Moola Bandha, Uddiyana Bandha, and Jalandhara Bandha, explains how these philosophical concepts can be applied practically, providing ways for unlocking energy flows and transcending physical and mental limitations. This session emphasized the holistic perspective of Indian philosophy, highlighting the connectivity and unity of all things, and offering helpful tools for spiritual and personal development.