Layayoga: The Definitive Guide to the Chakras and Kundalini (48 page)

The second is the swadhishthana chakra. Inside the (pericarp of the) chakra is the liṅga, facing backwards, and in shape and colour like a new leaf. There is also the seat of udriyana (uddiyanabandha) where concentration on it (liṅga) (along with uddiyana) develops the great power of contraction-control.

The third is the nabhi chakra (that is, the manipura chakra situated in the navel region). In this chakra, concentration should be done on Madhya-shakti (the roused and conducted Kundali-power) who is in five coils and as bright as lightning. It will give all success.

The fourth chakra (anahata) is in the heart region and lies with its face downwards. One should concentrate with great efforts on the hangsah (jiwatman—embodied being) in the form of (still) light.

The fifth is the kantha (throat) chakra (that is, the wishuddha chakra). There the ida is on the left side and the piṅgala on the right side (of the chakra), and the sushumna is in the middle. There, concentration on the bright Light gives success.

The sixth is the taluka chakra (talu chakra). It is in the region of the uvula. Here absorptive concentration in the void gives liberation.

The seventh is the bhru chakra (that is, ajña chakra). Here is the seat of bindu (bindusthana). Liberation is attained by concentration on the circular Light in this centre.

The eighth is the brahmarandhra (chakra; that is, nirwana chakra). It is indicative of final liberation (nirwana). Liberation is attained by concentration on the subtle smoky light. Here, is the jalandhara (breath-power in chin-lock); and the absorptive concentration in this chakra causes liberation.

The ninth is the wyoma chakra (sahasrara), with which is connected (as its part) a chakra with sixteen petals. Inside it (wyoma chakra) is concealed what is known as Supreme Power-Consciousness. Here is the seat of Purnagiri (Supreme Being). In this seat, concentration on Shakti (Kundali-power) causes liberation.

Concentration should be done on these nine chakras stage by stage. Then one will attain success and liberation. (—Yogarajopanishad, 5–19).

Summary

1  Brahma chakra (muladhara). In the pericarp of this chakra, is a triangle which is the fire-place. Inside the triangle lies the splendorous and living power Kundalini in three coils.

2 Swadhishthana chakra. Inside the pericarp of the chakra is the liṅga of the shape and colour of a new leaf, facing backwards. Here is the seat of udriyana (that is, the practice of the lower aspect of uddiyana control).

3 Nabhi chakra (manipura). Inside the chakra lies lightning-like shining Kundalini as Madhyashakti (power in the middle) in five coils.

4 Fourth chakra (anahata). Inside the chakra is the Hangsah (jiwatman—embodied being) in the form of still light.

5 Kantha chakra (wishuddha). Inside the chakra is the bright Light.

6 Taluka chakra (talu). This chakra is situated in the uvular region. It is an important centre for absorptive concentration.

7 Bhru chakra (ajña). This chakra is the seat of bindu and of the circular Light.

8 Brahmarandhra chakra (nirwana). In this chakra is the seat of jalandhara and of the subtle smoky light bindu. It is a suitable centre for absorptive concentration.

9 Wyoma chakra (sahasrara). In this chakra is a sixteen-petalled chakra as a part of it. Inside the pericarp of the chakra is Supreme Power-Consciousness as Kundali-power. Here is the seat of Purangiri (Supreme-Being).

From the above fragmentary descriptions the Waidika chakra system has emerged.

Waidika Chakra System

1 Muladhara chakra. The term ‘muladhara’ has been mentioned in the Ganapatyupanishad, 6; Darshanopanishad, 4.3; 7.7, 11; Mandalabrahmanopanishad, 1.2.6; Yogakundalyupanishad, 3.9; Yogakundalyupanishad, 1.168; 3.2; 5.5, 17; and Warahopanishad, 5.50, 53. The muladhara has been termed ‘adhara’ mentioned in the Yogakundalyupanishad, 3.10; Yogakundalyupanishad, 4, 6; and Yogakundalyupanishad, 6. 26–33; ‘mulakanda’, mentioned in the Yogakundalyupanishad, 1. 82; and ‘brahma’ (chakra) in the Soubhagyalakshmyupanishad, 3.1; and Yogarajopanishad, 5.

Description. The muladhara chakra is situated in the perineal region (intracoccygeal point). It has four petals. Inside the pericarp of the chakra is the quadrangular ‘earth’ region. The presiding Deity of the chakra is Brahma who is in the square region. In the pericarp, there is a triangle, called yoni. It is also called kamakhya. The triangle is the place of fire (and, consequently, it is red). Within the triangle is the seat of kama (desire), an aspect of apana-force, in the form of the germ-mantra ‘Kling’. Inside the triangle, there is the great liṅga, facing backward, and around which lies lightning-like splendorous Kundalini in three coils, who is revealed in its true form in superconscious concentration, and as Supreme Kundalini; in non-mens concentration (mahayoga).

2 Swadhishthana chakra. The term ‘swadhishthana’ has been mentioned in the Soubhagyalakshmyupanishad, 3.2; Yogakundalyupanishad, 1. 84; 3.9, 10; Yogachudamanyupanishad, 4, 6, 11; Yogashikhopanishad, 1.172; 5.8; and Yogarajopanishad, 7. It is also termed ‘medhra’ (chakra), mentioned in the Yogachudamanyupanishad 12.

Description. The swadhishthana chakra is situated in the genital region (intrasacral point). It has six petals. The semilunar ‘water’ region is inside the pericarp of the chakra. The presiding Deity of the chakra is Wishnu who is in the semilunar region. Here also lies the liṅga, facing backwards, of the form and colour of a new leaf. In this chakra is the seat of udyana (that is, a position for the practice of adamantine suction-power), which is also termed udriyana.

The term ‘ swadhishthana’ is from the seat (adhishthana) of the prana (swa), that is, this chakra is the seat Wyana force.

3 Manipura chakra. The term ‘manipura’ has been mentioned in the Yogakundalyupanishad, 3.9, 11. The chakra is also termed ‘manipuraka’, mentioned in the soubhagyalakshmyupanishad, 3.3; Yogachudamanyupanishad, 13; Yogashikhopaniahad, 1.172; 5.9; and ‘nabhi’ chakra, mentioned in the Soubhagyalakshmyupanishad, 3.3; Brahmawidyopanishad, 68; and Yogarajopanishad, 9. It is indirectly mentioned in the Brahmopanishad, 1; Parabrahmopanishad, 5; Darshanopanishad, 7.12; and Yogachudamanyupanishad, 5.

Description. The manipura chakra is situated in the navel region (intralumbo-vertebral point). It has ten petals. In its pericarp, there is the triangular ‘fire’ region. The presiding Deity of this chakra is Rudra who resides in the triangular region. Here also lies lightning-like splendorous Kundalini in five coils as Madhyashakti (Kundali-power, roused from the muladhara and conducted into the manipura).

4 Hrit-pundarika (hrit chakra). The term ‘hrit-pundarika’ has been mentioned in the Trishikhibrahmanopaniahad, Mantra Section, 156; and Maitreyyupanishad, 1.12. It has also been called ‘padmakoshapratikashahridaya’ (lotus-bud-like hridaya, that is, the hridaya or hrit chakra) in the Mahopanishad, 1.12; and Narayanopanishad, 50.

5 Anahata chakra. The term ‘anahata’ has been mentioned in the Yogakundalyupanishad, 3.10, 11; and Yogashikhopanishad, 1. 173; 5.9. It has also been termed ‘hridaya’ chakra (because it is situated in the heart region), mentioned in the Soubhagyalakshmyupanishad, 3.4; and Yogachudamanyupanishad, 5; and ‘dwadashara’ chakra (twelve-petalled lotus) in the Yogachudamanyupanishad, 13; and the ‘fourth’ chakra in the heart region in the Yogarajopanishad, 10. It has been indirectly mentioned in the Parabrahmopanishad, 5; Brahmopanishad, 1; and Darshanopanishad, 7.12.

Description. The anahata chakra is situated in the heart region (intrathoracispinal point). It has twelve petals. In the pericarp, there is the hexagonal ‘air’ region, Ishwara or Sangkarsna is the presiding Deity, residing in the ‘air’ region. Inside the chakra is the hangsah (embodied being) in the form of still light.

6 Wishuddha chakra. The term ‘wishuddha’ has been mentioned in the Yogachudamanyupanishad, 5; and Yogashikhopanishad, 5.10. It has also been termed ‘wishuddhi’, mentioned in the Yogakundalyupanishad, 3.10, 11; and Yogashikhopanishad, 1.174; and ‘kantha’ (throat) chakra, mentioned in the Soubhagyalakshmyupanishad, 3.5; and Yogarajopanishad, 12. It has been indirectly mentioned in the Brahmopanishad, 1; Parabrahmopanishad, 5; and Darshanopanishad, 7.12.

Description. The wishuddha chakra is situated in the region of the throat (intracervicospinal point). It has sixteen petals. In the pericarp of the chakra is the circular ‘void’ (akasha) region in which is the presiding Deity Sadashiwa, or Narayana. Here is the seat of jalandhara (a postion for the execution of chin-lock).

7 Talu chakra. The term ‘talu’ has been mentioned in the Soubhagyalakshmyupanishad, 3.6. It has also been termed ‘taluka’ chakra in the Yogarajopanishad, 13. It has been indirectly mentioned in the Darshanopanishad, 7.12.

Description. The talu chakra is situated in the uvular region. It has twelve petals. It is a centre where amrita (deathless substance) flows. Here is the void for the practice of concentration.

8 Ajña chakra. The term ‘ajña’ has been mentioned in the Yogakundalyupanishad, 3.10, 11; Yogakundalyupanishad, 1.175; 5.11; and Soubhagyalakshmyupanishad, 3.7. This chakra has also been termed ‘bhru’ chakra, mentioned in the Soubhagyalakshmyupanishad, 3.7; and Yogarajopanishad, 15; and ‘bhruyugamadhyabila’ in the Mandalabrahmanopanishad, 1.3.3; and ‘baindawa-sthana’ (-chakra) in the Yogakundalyupanishad, 3.8; and ‘dwidala’ in the Yogachudamanyupanishad, 5. It has been indirectly mentioned in the Darshanopanishad, 7.12.

Description. The ajña chakra is situated in the space between the eyebrows (intracerebral point). It has two petals. Here is the knowledge-light as a still flame of the lamp for concentration. It is the centre for the control of udana-force. And here also lies the seat of bindu (bindusthana). This chakra is the root of other cranial chakras.

In relation to, and just above, the ajña is the manas mandala (manas chakra). Connected with the ajña (and above the manas chakra) is the shambhawa-sthana (-chakra) (that is, the indu chakra).

9 Indu chakra. The word ‘indu’ means moon. The Tantrika term for this chakra is soma (moon) chakra. The term ‘indu’ is mentioned in the Yogakundalyupanishad, 1.71. It has also been termed ‘shitangshu (moon)-mandala’ (chakra) and anahata chakra mentioned in the Yogakundalyupanishad, 1.69; and ‘shambhawasthana’ (-chakra) in the Yogashikhopanishad, 5.16. It has indirectly been mentioned in the Darshanopanishad, 7.12; and Yogashikhopanishad, 6.48, 49.

Description. The shitangshu-mandala (-chakra), or indu chakra is situated in the forehead (lalata) region (above the manas chakra). It has sixteen petals. Here lies the deathless substance (amrita).

10 Nirwana chakra. The term ‘nirwana’ has been mentioned in the Soubhagyalakshmyupanishad, 3.8. It has also been termed ‘brahmarandhra’ (chakra), mentioned in the Yogakundalyupanishad, 1.83; and Soubhagyalakshmyupanishad, 3.8; and Yogarajopanishad, 16; and ‘parabrahma’ chakra, mentioned in the Soubhagyalakshmyupanishad, 3.8; and ‘brahmarandhra mahasthana’ (the great brahmarandhra chakra) in the Yogashikhopanishad, 6.47. It is indirectly mentioned in the Darshanopanishad, 7.12.

Description. The nirwana chakra is situated at the end point of the sushumna called the brahmarandhra. This is why it is also called brahmarandhra chakra. The petals are not mentioned. According to the Tantras, the nirwana chakra has 100 petals. Here lies the subtle smoky divine light suitable for concentration. Here is the seat of jalandhara (Power developed in breath-suspension with chin-lock). In this centre, Supreme Consciousness-Power resides.

11 Sahasrara chakra. The term ‘sahasrara’ has been mentioned in the Mandalabrahmanopanishad, 1.4.1. The other terms for the sahasrara are: ‘sahasradala’ (the chakra having 1000 petals), mentioned in the Yogachudamanyupanishad, 6; ‘sahasrakamala’ (the lotus or chakra with 1000 petals), mentioned in the Yogakundalyupanishad, 1.86; ‘akasha chakra’ (the chakra in the void), mentioned in the Soubhagyalakshmyupanishad, 3.9; ‘wyoma chakra’ (the chakra in the void), mentioned in the Yogarajopanishad, 17; ‘wyomambuja’ (a lotus or chakra in the void), mentioned in the Yogashikhopanishad, 6. 48; ‘Kapalasangputa’ (the chakra which covers the cranium) mentioned in the Yogashikhopanishad, 1.76; and ‘sthana’ (to mean literally a place, an abode, a state, but technically it denotes a chakra; here sthana means Shiwa-sthana—the abode of Shiwa, that is, the sahasrara), mentioned in the Yogakundalyupanishad, 1.74. This chakra has been mentioned indirectly in this manner: ‘Sun—the Supreme Being—exists with a thousand rays of light (sahasrarashmi) and in a hundred ways (shatadha)’ (—Akshyupanishad, ch. 1, p. 1), that is, Parama Shiwa—Supreme Consciousness—being united with Kundalini is splendorous in the sahasrara, and he is also in a hundred-fold in the nirwana chakra.

Description. The sahasrara is situated in the region of void, that is, at the extracranial or extracerebral point. It has 1000 petals. There is a chakra with sixteen petals with its face upwards, under the sahasrara and forming a part of it. Inside the pericarp of the sahasrara is a triangle where lies the raised Supreme Power-Consciousness (Kundali-power). In relation to the Power lies supreme void (parashunya) where the seat of Supreme Being Purnagiri) is.

The above description of the chakras indicates the incompleteness of the Waidika chakra system. It is mainly due to two factors: first, parts of the Waidika documents were lost during the course of time, and, consequently, the extant part is incomplete. Second, the Waidika chakra system is now less used by the laya-yogis in their spiritual practice. The Tantrika system has now been widely adopted.

CHAPTER
9

The Tantrika System of Chakras

The Tantrika chakra system is completer than the Waidika chakra system. The Tantrika system is based on the Tantras which are extant. It may not be quite complete, as a very large number of Tantras are lost. But from the viewpoint of spiritual practice, it is complete. Now, most of the layayogis have followed the Tantrika system. Many great layayoga masters have adopted it, and the Tantrika gurus teach it to their disciples directly and thoroughly.

Tantrika Nadi-system