Manipura Chakra

Manipura is derived from 2 Sanskrit words:

1. Mani meaning ‘jewel’
2. Pura meaning “city”

Therefore, manipura literally means “city of jewels”. In theTibetan tradition, this chakra is known as mani padma, which means “jewelled lotus”. Manipura is a very important center as far as the awakening of kundalini shakti is concerned. It is the center of dynamism, energy, will and achievement and it is often compared to the dazzling heat and power of the sun, without which life on earth would not exist. In the same way that the sun continually radiates energy to the planets, manipura chakra radiates and distributes pranic energy throughout the entire human framework, regulating and energizing the activity of the various organs, systems and processes of life. When deficient, it is more like the glowing embers of a dying fire rather than a powerful intense blaze. In this state the individual is rendered lifeless, vitality deficient and devoid of energy. He will be hindered by poor health, depression and lack of motivation and commitment in life. Therefore, the awakening of manipura is an important precedent, not only for the sadhaka, but for anyone who wishes to enjoy life more fully.

The location point

Manipura chakra is located directly behind the navel on the inner wall of the spinal column. The kshetram is situated right at the navel. This chakra is anatomically related to the solar plexus, which controls the digestive fire and heat regulation in the body.

Traditional symbology

Manipura is symbolized by a ten petalled bright yellow lotus. Some of the tantric texts say the lotus petals are the color of heavily-laden rain clouds. On each petal one of the ten letters: dam, dham, nam, tam, tham, dam, dham, nam, раm and pham is inscribed in the color of the blue lotus. In the center of the lotus is the region of fire, symbolized by an inverted fiery red triangle which shines like the rising sun. The triangle has a bhupura or swastika in the shape of a T on each of its three sides. In the lower apex is the ram, vehicle for manipura, symbolizing dynamism and indomitable endurance. Seated on the ram is the bija mantra of manipura - ram. In the bindu reside the deva Rudra and the devi Lakini. Rudra is of a pure vermilion hue and he is smeared with white ashes. He is three- eyed and of an ancient aspect. Lakini, the benefactress of all, is four-armed, of dark complexion and radiant body. She is clothed in yellow raiment, decked with various ornaments and exalted from drinking nectar.

The tanmatra of manipura is sight. The gyanendriya or organ of knowledge is the eyes, and the karmendriya or organ of action is the feet. These two organs are closely linked in the sense that vision and willful action are interdependent processes. Manipura belongs to swaha loka, the heavenly plane of existence. This is the last of the mortal planes. Its guna is predominantly rajas (activity, intensity, acquisitiveness), whereas the lower chakras are predominantly tamasic (lethargic and negative). The tattwa is agni, the fire element, which is very important in kundalini yoga. Its vayu is samana, which digests and distributes the essence of food to the entire system. Manipura and swadhisthana chakras are the seat of pranamaya kosha.

In the yogic scriptures it is said that the moon at bindu secretes nectar which falls down to manipura and is consumed by the sun. This results in the ongoing process of degeneration which leads to old age, disease and death. This process can be reversed in the human body by adopting certain yogic practices which send the pranic forces in manipura back up to the brain. Otherwise the vitality is quickly dissipated and lost in the mundane affairs of life.

It is said that meditation on manipura chakra leads to knowledge of the entire physical system. When this center is purified and awakened, the body becomes disease- free and luminous, and the yogi’s consciousness does not fall back into the lower states.

The center of awakening

According to the Buddhist tradition and many of the tantric texts, the actual awakening of kundalini takes place from manipura and not from mooladhara. And in some tantric traditions, mooladhara and swadhisthana are not referred to at all, as these two centers are believed to belong to the higher realms of animal life, whereas from manipura onwards higher man predominates. So mooladhara is the seat of kundalini, swadhisthana is the abode, and the awakening takes place in manipura. This is because from manipura the awakening becomes ongoing and there is practically no danger of a downfall or devolution of consciousness. Up to this point, kundalini may awaken and arise many times, only to recede again, but awakening of manipura is what we call a confirmed awakening.

To stabilize the awareness in manipura and sustain the awakening there is not easy. The sadhaka must be very earnest and persevering in his effort to bring about further awakenings. I have found that in sincere sadhakas, kundalini is mostly in manipura. If you are exposed to spiritual life, practise yoga, have a keen desire to find a guru and to pursue a higher life, side by side with the work you are doing, it means kundalini is not in mooladhara. It is in manipura or one of the higher centers. Union of prana and apana In tantra there is an important branch known as swara yoga, the science of the breath, which is used to bring about the awakening of kundalini. According to this system, all the pranas in the body are classified into five dimensions - prana, apana, vyana, udana and samana.At the navel region, there is an important junction where two of these vital forces

• prana and apana, meet.

The prana moves upwards and downwards between the navel and the throat, and the apana flows up and down between the perineum and the navel. These two movements are normally coupled together like two railway carriages, so that with the inspired breath, prana is experienced to move up from the navel to the throat while apana is simultaneously moving up to the navel center from mooladhara. Then with exhalation, prana descends from the throat to the navel and apana descends from manipura to mooladhara. In this way prana and apana are continually functioning together and changing direction with the flow of the inspired/expired breath.

This movement can be readily experienced through relaxed breath awareness in the psychic passages between the perineal region, the navel and the throat centers in the front of the body. By gaining control through particular kriyas, the apana is separated from prana, and its flow is reversed to bring about the awakening of the chakra. Whereas the apana normally descends from manipura during expiration, the flow is reversed so that prana and apana both enter the navel center simultaneously from above and below, and are joined. This is the union of prana and apana.

When kundalini wakes up in mooladhara it begins to ascend spirally, like a hissing snake. However, the awakening of kundalini in manipura takes place like a blast, as the prana and the redirected apana meet in the navel center. It is like two great forces colliding with each other and then fusing together at this pranic junction, manipura kshetram. As they fuse together, they create heat and an energy or force which is conducted directly back from the navel to the manipura chakra within the spinal cord. It is this force which awakens manipura chakra. The force of sadhana has caused a total reorganization of the pranic flow in the body, so that mooladhara is transcended and the new base of kundalini is manipura chakra.

Manipura in perspective

Human evolution takes place through seven planes in the same way that kundalini awakens in the seven chakras. When the consciousness evolves to manipura, the sadhaka acquires a spiritual perspective. He gets a glimpse of the higher lokas or planes of existence.

From mooladhara and swadhisthana the higher planes cannot be seen. Therefore, the limitations of perception in the lower planes are responsible for the misuse of siddhis or powers which begin to manifest there. Only when the sadhaka reaches manipura is he able to visualize before him the infinite state of consciousness which is no longer gross and empirical. It stretches before him endlessly, full of beauty, truth and auspiciousness. In the face of this vision, all his views are completely changed. The personal prejudices, complexes and biases drop away as the endless beauty and perfection of the higher worlds dawn within the consciousness.

As long as the evolution is in the planes of mooladhara and swadhisthana, one has his own mental and emotional problems and he sees the whole world correspondingly. But as soon as he transcends these planes and goes to manipura, he will see all the bliss, noble views, perfect ideas and greater possibilities of human consciousness. Then, naturally, whatever he thinks and does will be influenced by this higher vision. This is why the psychic powers that come to the sadhaka after having awakened and established the kundalini in manipura are really benevolent and compassionate, whereas those which manifest in mooladhara and swadhisthana are still tinged by the dark aspect of the lower mind.

The powers gained through the awakening of manipura chakra are the ability to create and destroy, self-defence, the acquisition of hidden treasures, no fear of fire, knowledge of one’s own body, freedom from disease and the ability of withdrawing the energy to sahasrara.