KUNDALINI YOGA systems. It is located between the
eyebrows. The realization of ajna chakra yields
undifferentiated cosmic awareness transcending
all emotion. Some take the “element” associated
with this chakra to be Prakriti, the source of the
natural world, and her three GUNAS, or strands.
Others associate this chakra with the elements of
consciousness—BUDDHI (higher mind), AHAMKARA
(ego), and MANAS (mind). In either case, the ajna
chakra’s presiding deity is ARDHANARISHVARA, the
form of SHIVA when he is half-goddess and half-
god. This form symbolizes the end of differentia-
tion and the integration of the transcendent and
the worldly. The SHAKTI, or energy, of the chakra is
hakini. This chakra has two petals of luminescent,
translucent whiteness.
Further reading: Harish Johari, Chakras: Energy Centers
of Transformation (Rochester, Vt.: Destiny Books, 2000);
Swami Nityabodhananda Saraswati, Ajna Cakra (Mong-
hyr: Bihar School of Yoga, 1973); Lilian Silburn, Kundalini:
The Energy of the Depths: A Comprehensive Study Based on
the Scriptures of Nondualistic Kasmir Saivism. Translated
from the French by Jacques Gontier (Albany: State Uni-
versity of New York Press, 1988); Sir John Woodroffe,
trans., The Serpent Power (Madras: Ganesh, 1978).
Akal Takht
“The Seat of the Eternal,” Akal Takht is the cen-
ter of SIKH religious authority. It is located in the
Golden Temple compound in the Punjabi city of
AMRITSAR.
The Sikh community meets twice a year in
front of the Akal Takht. Decisions must be unani-
mous; once made they are then considered “deci-
sions of the Guru” and must be observed by all
members of the Sikh community.
This tradition goes back to the 10th SIKH
GURU GOBIND SINGH, who decreed before his death
in 1708 that there would be no more personal,
human gurus and that the Sikhs should con-
sider their sacred book—the Granth Sahib (Adi-
granth)—as their guru. Any disputes concerning
interpretations of tradition must be decided by the
entire community gathered together.Further reading: W. H. McLeod, The Evolution of the
Sikh Community: Five Essays (Delhi: Oxford University
Press, 1975); ———, “Kabir, Nanak and the Early Sikh
Panth,” in David N. Lorenzen, ed., Religious Change and
Cultural Domination (Mexico City, Mexico: El Colegio
de Mexico, 1981).akasha See ELEMENTS, FIVE.
Akka Mahadevi Virashaiva saint
Akka Mahadevi, a talented mystical poet who died
while still a young woman, is regarded as one of
the early saints of the VIRASHAIVA sect founded by
BASAVANNA.
Akka Mahadevi was born in the 12th century
in Karnataka. As a young and beautiful maiden,
she was seen by the then king Kaushika, who fell
hopelessly in love with her. Despite the attempts
of his ministers to distract him from marrying a
commoner, he persisted in asking them to arrange
for her to be his wife. Because the king was not
a SHAIVITE and she was a devotee of SHIVA Akka
Mahadevi persisted in refusing to marry the king.
Finally the king threatened her parents with death
if she did not marry him. Mahadevi could no
longer refuse, but she exacted a high price: she
was to be allowed to worship Shiva as she liked,
spend time with Shiva devotees as she liked, and
be with the king only as she liked. These condi-
tions would be permanent; the king would have
the right to overrule them only three times.
Mahadevi sadly proceeded through the mar-
riage rites. Once married, by day she would focus
on the Shiva LINGAM in prayer and spend time with
Shaivite teachers and devotees; at night she would
suffer the attentions of the king. Before she would
go to meet him she would remove all her jewelry
and makeup in order to appear bedraggled and
disheveled.Akka Mahadevi 21 J