Layayoga: The Definitive Guide to the Chakras and Kundalini (50 page)

It has been stated: ‘In the region below the genitals and above the anus (that is, the perineum), is the kanda-mula (central root) of oval shape, from which 72000 nadis have originated’ (—Sammohanatantra, Part 2, ch. 2, p. 1). The kanda-mula is the source, resembling a bulb of oval shape, from which all nadis arise. The kanda-mula is externally in the perineal region, but, interiorly, it is inside the coccyx (the terminal part of the vertebral column), in a position just below the muladhara. When it is said that the sushumna extends from the mula, it does not mean from the muladhara, but from the kanda-mula which is the source of all nadis. The sushumna arises from the middle or the central part of the kanda-mula, which is just below the muladhara chakra. It then passes through the whole spinal column and the head to reach the brahmarandhra. It (sushumna) goes to the terminal point of the brahmarandhra (‘brahmarandhranta’), that is, to the end of brahmarandhra (—Bhutashuddhitantra, ch. 6, p. 5; Tantrarajatantra, 27.36).

The kanda-mula has also been termed kanda. It has been stated that between the genitals and the anus (that is, in the perineal region) lies kanda, which is circular; and the nadis proceed from this kanda (—Sharadatilakatantra, 25. 28–9). The kanda is not actually situated directly in the perineum, as a physical organ, but inside the coccyx which is related to the perineal region. The word kanda has also been used in the Shatchakranirupana, verse 1.

The wajra nadi is inside the sushumna. It has been stated that the wajra extends from the genitals to the head (—Shatchakranirupana, verse 1; Koulawalitantra, ch. 22, p. 80). Here the genitals mean the perineal region connected with the genitals. It actually indicates the kanda within the coccyx. The wajra arises within the sushumna at its starting point below the muladhara. It passes along with the sushumna to the head, that is, the end point of the brahma randhra where the sushumna ends. Inside the wajra is the chitrini. The chitrini extends from the point from which the wajra starts, and ends where the sushumna and the wajra end, that is, at the terminal point of the brahmarandhra.

It has been stated: ‘Above it (the ajña chakra) is the splendid sahasrara where lies the end point of the sushumna with its void-part in the talumala (the end point of the palatine region). From here the sushumna, which supports all nadis, goes downwards to the triangular region of the muladhara., . . In the talusthana (palatine region) is a lotus (that is, guru chakra) which is (the part of) sahasrara. In the pericarp of this lotus (guru chakra) is a triangle, facing behind, where lies the end point of the sushumna with its inmost void. This void is termed brahmarandhra, which extends from here to the muladhara lotus. Inside the sushumna (or more accurately, wajra), and around the brahmarandhra, always lies the power of the sushumna. This power is the chitra (chitrini). It is also termed sushumna-Kundali. The brahmarandhra and others (the chakras) are to be thought of in the chitra-power’ (Shiwasanghita, 5. 161–5).

It is indicated here that the end point of the sushumna and, consequently, the end of the brahmarandhra is in the palatine region in its upper border beyond which is the guru chakra, which is the lower part of the sahasrara. We have noted that the brahmarandhra or the brahma nadi starts from the orifice of the Swayambhu-liṅga, situated in the muladhara, and extends to reach the proximity of the guru chakra. But the sushumna starts from the kanda, which is just below the muladhara. The wajra and the chitrim also arise from the starting point of the sushumna. The brahmarandhra arises from the orifice of the Swayambhu-liṅga. So the sushumna, and along with it the wajra and chitrim, starting from the point just below the muladhara, extend upwards. At the point of the orifice of Swayambhu-liṅga brahmarandhra emerges within the chitra, and then the sushumna, wajra, chitrini and brahmarandhra, all extend upward and reach the terminal point of the head which is immediately adjoining to, but not continuous with, the guru chakra.

Chitra (chitrini) is in the form of power. The chitra-power has been termed sushumna The term indicates that the chitrapower creates the brahmarandhra through which Kundalini passes. The brahmarandhra is actually the Kundali power-motion. When there is no Kundali-power-motion, the brahmarandhra remains in a potential form. The nature of the chitra-power is that it concentrates and centralizes to form chakras throughout its course at certain points. The chakras are in the chitrini. It has been stated that all the chakras are strung on the chitrini (—Rudrayamala, Part 2, 25.52; Shadamnayatantra, 5. Ill; Koulawalitantra, ch. 22, p. 80). The chakras are not external objects attached to the chitrim. The chitra-power concentrates and develops into a chakra. The development of the brahmarandhra within the chitrini, and of the chakras in it, are the two specific power phenomena of the chitrini.

The chitrini is lustrous and radiates life-energy; in it are the deities (—Sammohanatantra, Part 2, ch. 2, p. 2; Gandharwatantra, ch. 5, p. 27); the five bhuta-principles and five deities are there (in the lower five chakras) and it is luminous with five colours (—Koulawalitantra, ch. 22, p. 80; Tripurasarasamuchchaya, ch. 3, p. 8); it is pure, deathless and blissful; it is the divine path (—Shiwasanghita, 2. 19–20); it is moon-bright and contains all deities, and is realizable by the yogis (—Shaktanandataraṅgini, 4.8); it is extremely subtle and pure intelligence, and is revealed through yoga to the yogis (—Shatchakranirupana, verse 2). It is in the nature of sentience (sattwaguna), but the brahma nadi which is inside it, is in the nature of inertia (tamoguna), and the wajra, within which lies the chitrini, is in the form of energy (rajoguna) (—Niruttaratantra, ch. 4, p. 7). This means, that the energy-principle predominates in the wajra, and owing to its influence its power radiates also centrifugally. In the chitrini, the power-radiations are essentially centripetal, concentrated and imbued with consciousness, because of the influence on it of the sentience-principle. Because of this, the chitrirni is only realizable in deep concentration. Moreover, the chakras which are in the chitrini can only be known by concentration-knowledge-light (sukshmajñana) (—Shadamnayatantra, 5. 204). In the brahmarandhra, the inertia principle predominates and, consequently, all power-radiations cease, and a void is created where nothing but Kundalini can penetrate. This is why this tamas void is called the brahma-void (brahmarandhra).

It has been stated that the sushumna is in the form of moon, sun and fire (—Kaṅkalamalinitantra, ch. 2, p. 4; Gandharwatantra, ch. 5, p. 27; Shaktanandataraṅgini, 4.7; Shiwasanghita, 2.17). This means that the sushumna exerts the influence of its moon aspect on the ida and that of its sun aspect on the piṅgala, and the control influence on both as fire. In the sushumna the control factor predominates because its basic nature is fire which exhibits the power of control. So it has been said that the sushumna is in the nature-of fire (—Gandharwatantra, ch. 5, p. 27; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgirni, 4.8). In the sushumna, both the moon and the sun radiations occur (—Sammohanatantra, Part 2, ch. 2, p. 2; Sharadatilakatantra, 25.34), and they are conveyed to the ida and piṅgala. The sushumna assumes different forms (—Rudrayamala, Part 2, 27.52), because of its connection with the ida and piṅgala. The sushumna is all knowledge (—Sammohanatantra, Part 2. ch. 2, p. 2) and all power (—Gandharwatantra, ch. 5, p. 27; Shaktanandataranginr, 4.8; Goutamiyatantra, 34.39). In sushumna, three primary attributes (gunas) are operating (—Niruttaratantra, ch. 4, p. 7). The sushumna is exceedingly subtle (—Bhutashuddhitantra, ch. 6, p. 5; Rudrayamala, Part 2, 25.51), and this is why it cannot be known sensorially, but is seen by the yogis through deep concentration (—Goutamiyatantra, 34.39). The sushumna is fit for yoga (—Shiwasanghita, 2.16), as it is non-undulatory (—Todalatantra, ch. 2, p. 2). Concentration on moon-and-sunform is done in the sushumna (—Wishwasaratantra, ch. 2, p. 11). The sushumna is spiralled from right to left (—Bhutashuddhitantra, ch. 6, p. 5).

The ida is the form of moon (—Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; Sammohanatantra, Part 2, ch. 2, p. 1 ; Wishwasaratantra, ch. 1, p. 6; Mundamalatantra, ch. 3, p. 5; Rudrayamala. Part 2. 27.51: Goutamiyatantra, 34.36), so it causes the conservation of energy in the body and calmness in the mind. It is in the nature of power (—Gandharwatantra, ch. 5, p. 27; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.7; Rudrayamala, Part 2, 271. 51; Goutamiyatantra, 34.37), because the power is conserved there. In ida lies the deathless substance (amrita) (—Gandharwatantra, ch. 5, p. 27; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.7; Rudrayamala, Part 2, 271.51; Goutamiyatantra, 34.37), so it is suitable for concentration and all spiritual activities. Ida is white (in colour) (—Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; Sammohanatantra, Part 2, ch. 2, p. 1; Rudrayamala, Part 2, 27.51; Goutamiyatantra, 34.36).

The piṅgala is in the form of sun and masculine in character (—Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.7; Goutamiyatantra, 34.37). It indicates that energy is released and consumed in the activities, and muscular activities requiring great strength and speed are maintained by the influence of the piṅgala. The piṅgala also causes diversification of the mind. This is due to the sun-power. To overcome it, it is necessary to practise concentration-on-sun (—Wishwasaratantra, ch. 2, p. 11). The piṅgala is like the pomegranate flower in colour (that is, vermilion) (—Gandharwatantra, ch. 5, p. 27; Sammohanatantra, Part 2, ch. 2, p. 2; Rudrayamala, Part 2, ch. 27,52; Goutamiyatantra, 34.38).

The ida and piṅgala are the pranic flows—Niruttaratantra, ch. 4, p. 7). The ida starts from the left side and the piṅgala from the right side of kanda-mula, and are on the left and the right side of the triangle situated in the muladhara (—Shiwasanghita, 5.172) when passing upwards. The ida is placed on the left and the piṅgala on the right side of the vertebral column. They are shaped like bows (—Sammohanatantra, Part 2, ch. 2, p. 2). They arise from the kanda, pass by the left and the right side of the muladhara-triangle, and during their course they are like bows and reach the ajña chakra. They also take another position. When they go upwards, they encircle the chakras (from the muladhara to the ajña) by alternating from left to right and right to left (—Yamala quoted by Kalicharana in his commentary on Shatchakranirupana, verse 1). In the bow position, the ida and piṅgala radiate independently, and in the circling position, they are energized and harmonized by the sushumna.

Summary

There are innumerable nadis which form the nadi-system. These nadis are subtle and are called yoga-nadis. From the yoga-viewpoint the three nadis—ida, piṅgala and sushumna are the most important. The nadis are pranic force-motions creating subtle lines of direction. All the nadis originate from the kanda-mula—the central root, lying below the position of the muladhara chakra (within the coccyx). The sushumna arises from the central part of the kanda, and goes upward through the vertebral column and the head and ends at a point which is externally cerebral and immediately adjoins the extra-cerebral guru chakra. There is no direct continuation of the sushumna with the guru chakra, which is the lower stratum of the sahasrara.

The wajra develops within the sushumna as its second internal nadi, and extends from the beginning of the sushumna to the point where the sushumna ends. The chitrini develops within the wajra as the third interior nadi, extending from the beginning of the wajra and terminates at the point where the sushumna ends. Within the chitrini, there is a void termed brahma nadi, or brahmarandhra, extending from the orifice of Swayambhu-liṅga situated within the muladhara, to the point where the sushumna ends. In fact, the sushumna itself is a system consisting of the outermost sushumna, interior to it the wajra, and inside the wajra is the chitrini. The chitrini has a void inside, which is called brahma nadi or brahmarandhra.

The sushumna has three aspects: moon, sun and fire. It radiates its power to the ida and piṅgala by its moon and sun factors respectively. It exercises its control influence on the ida and the piṅgala by its fire aspect. The fire power is fully awakened by the control of pranic radiations and is centralized in the wajra. The chitra-power is termed sushumna-Kundali, because it makes the brahmarandhra fully patent when the Kundali-power passes through it. The chakras are in the chitrini. The brahma nadi is in the nature of inertia (tamas), the chitrini in the nature of sentience (sattwa), and the wajra in the nature of energy (rajas). The three primary attributes (gunas) operate in the sushumna.

The ida is in the form of moon and power and its radiations contain deathless-substance. It is white in colour. The piṅgala is in the form of the sun, and its colour is vermilion. The ida originates from the left side of the kanda-mula, and the piṅgala from the right side, remaining to left and right respectively of the sushumna which is between them in the central position of the kanda. Then sushumna extends upwards through the vertebral column, but the ida and the piṅgala leave the vertebral column and extend upward to reach the ajña, remaining on the left and the right respectively of the vertebral column. When they go upwards, they assume two positions: bow and circling. The sushumna, when going upwards, assumes a spiral form.

Tantrika Systems of Chakras

According to the type of spiritual practice and, consequently, the mode of concentration, there are some differences in the systems. Here is the exposition of the main thirteen Tantrika systems of chakras, of which six systems are expounded by Shiwa.

1 The chakra systems as expounded by Shiwa

System A

The first chakra is the adhara, having four petals of molten gold (that is red). On the petals are the four letters from wa to sa, (i.e. wa, sha,
sha
, sa). Inside the pericarp of the chakra is a beautiful triangle which is in the nature of the deities Brahma, Wishnu and Shiwa, and of will, consciousness and action. Swayambhu-liṅga with Kundalini coiled around him is in the triangle. There is the desire-germ (Kamabija, that is the mantra ‘Kling’) in the triangle, which is to be concentrated on. Here are the centres of smell, locomotion and elimination principles. In this chakra lies Power (Shakti) Dakini, and concentration should be done on her. All these are in the ‘earth’-region (lying in the pericarp of the muladhara). Concentration should be made on Kundalini in this manner: she is splendorous like ten-million moons and is in the nature of Supreme Brahman; she has three eyes and four arms and is mounted on a lion; she holds a book and a lute, and makes the gestures of granting boons and of dispelling fear.