6) Ajna: This centre is said to be located between the eye brows and is generally understood to be the centre of command. This is a very superficial interpretation of the word Ajna. It should be noted that Ajna is the contracted form of Atmagnanam or knowledge about soul. After obtaining chitha suddhi, the sadhaka realises the Divinity in him and becomes a superman. The legendary son of Ajana Devi by Vayu, the wind God, known as Anjaneya (Hanuman), the Monkey God of the Hindu is a symbol of such a superman. Hanuman is also known as maruthi for the reason that he has control over his mind and the breath of life through which he has realised Ashta Siddhis (eight mystic powers).

All the above mentioned centres from Muladhara to Ajna are stages in the spiritual development of the Sadhaka in his quest to realise his self. This should not be taken as different tiers placed one over the other in the anatomy of the sadhaka.

The present day concept of Ganesha is a synthesis of prevedic and vedic thoughts and his form is hieroglyphic in scope and design accommodating several cults of the Hindu religion. To the followers of Shiva, he is the son of Shiva, the lord of yoga. To the followers of sakta cult, he is the son of Shakti, the Magna Mater. To the followers of Vishnu, he is an Alwar-cum-Deity, who could help them out of all their difficulties. To those who follow the path of yoga, he is a yoga murthy. The great Buddha is also known among the Hindus as Vinayaka, obviously for the reason that Buddha was an embodiment of the abstract conception of Ganesha as Vinayaka.

When yoga science and technique got mixed up with puranic lore and ritualism people lost sight of the real significance of certain mystical terms and expressions connected with yoga and its practice. It is necessary that these mystical terms and expressions are properly understood to make this critical study of Ganesha purposeful.