Chandra Hari Ayanamsha - Narasimha ji -1/2

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Namaste Pradeep,

 

Please realize that I have not given my views on Chandra-Hari ayanamsa. I only

gave my views so far on the Yogic philosophy he gave for the ayanamsa.

 

While I disagree with some Yogic philosophy behind Chandra Hari's ayanamsa work,

I have not yet formed a view on his other points. I still have to go through

some literature sent by him and Sreenadh before I give my final views on

Chandra-Hari ayanamsa.

 

> Why the Kundalini is depicted as sleeping round the Lingam in Tantra> works.

I talked about it in a previous mail. That lingam is not the external genital

that is represented by 210-240 deg.

 

Kundalini is the shakti that separates us from the Paramatma (and eventually

allows us to merge back). She is the energy that gives us a separate existence.

Thus, that energy needs to be associated with some way of self-identification

(which allows us to be separate from Paramatma). Linga literally means a

mark/symbol of self-identification (and not necessarily genitals). There are

three INTERNAL lingas (marks of self-identification) given in yoga texts. These

are the ways of self-identification in people of various levels of spiritual

evolution.

 

Swayambhoo linga that is in the middle of Mooladhara chakra is the symbol (in

the subtle body) of the self-identification that most of us normally have.

After all, we think of ourselves as a particular person, with a particular

body, particular characteristics, particular name etc. That concept of

self-identity is symbolized as Swayambhoo linga. No wonder the energy that has

separated us from Paramatma coils this linga.

 

When a sadhaka overcomes this self-identification, perceives his soul and

identifies with his jeevaatma, the energy that has given him a separate

identity in the universe naturally leave Swayambhoo linga and has union with a

different linga. The Baana linga in the Anahata chakra is the symbol (in the

subtle body) of the next level of self-identification in spiritually more

advanced sadhakas. When Kundalini reaches Anahata chakra, she has a union with

Baana linga. In other words, the Yogi does not identify self with body, name

etc and identifies with the individual soul.

 

In Ajna chakra, Kundalini has a union with Itara Linga. This is the symbol of

self-identification in more advanced sadhakas. When Kundalini leaves that linga

also and reaches Sahasrara, one's existence with a separate identity ceases. One

no longer perceives oneself as a separate being from the Paramatma.

 

Thus, various INTERNAL lingas are the marks of various levels of

self-identification that make us separate beings from Paramatma. Kundalini

shakti is the energy that separates us from Paramatma and has a union with one

of these self-existence symbols. The symbol of one's lowest level of

self-identification is the linga that Kundalini is depicted as coiling in

Mooladhara chakra. This linga (as well as Mooladhara chakra which contains it)

is in the subtle body.

 

It is a mistake to think of that linga as the external linga (genitals). By

thinking along those crude lines, one will only miss the subtle philosophy

behind the whole concept of Kundalini Shakti and various lingas.

 

Astrologically speaking, I see these three marks of self-identification as

lagna/paka lagna, chara atmakaraka and vishwatma Sun.

 

I feel that I have said enough about my views on understanding the concepts of

yoga/tantra and merging them with the concepts of Jyotish. I have said enough

to benefit those who care for my views. I may have already antagonized some

good people whom I respect but whose views are at loggerheads with mine. It is

not a pleasant thing for me to do. I feel that my writing further on this topic

has no productive use and wish to humbly withdraw from this topic.

 

When I finish reading all the material and have views on the whole ayanamsa

issue and other non-Yogic foundations, I may comment then.

 

> We always quote Kundalini,tattwas,chakras,JyotirLingam etc etc in our> jyotish

discussions.> Shri Chandrahari has spent considerable time,for genuine

research,in> finding the basis for astrological links between Kalapurusha and>

Yogashareera.> You have read this from his various mails.

 

If you think that Chandra Hari's views are "genuine research" and those of

others are not, it is YOUR opinion. I have a coherent understanding of these

concepts and I am happy with it.

 

> On your posting I have tried to know the comments of Chandra Hari,and> the

same may be summarized as follows:> > "Science or sastra devolves not upon a

question of convincing each> other. It involves a quest for improved knowledge

and sharing of the> same with others and carrying forward further the quest for

truth. If> we say an excuse that I can't convince you and you can't convince me>

by some logical conundrums, there the quest ends..."

 

I beg to differ. Convincing oneself is far more important to a seeker of truth

in any science than convincing others. There were many scientists in the past

who were convinced of something, but could not convince their contemporaries.

Their views were accepted only by later generations. Not being able to convince

their contemporaries and acceptance of it did not end their quest. Their quest

continued and benefited future generations.

 

> What does the tantra and kunadalini yoga texts say.Do they speak of 14> worlds

as you make out to be.What is the definition of Yoga-sareeram.

 

The fourteen worlds are a very fundamental concept in Hinduism and not my

invention. And each pinda being a microcosm of brahmanda is also not my

invention.

> Why the scorpio-sagittarius boundary is of special importance in> Kalachakra Dasa.

 

I never denied the special role of Sc-Sg boundary. But I refuse to accept that

it has to do with Mooladhara chakra of Kala Purusha.

May Jupiter's light shine on us,

Narasimha

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