Layayoga: The Definitive Guide to the Chakras and Kundalini (53 page)

7 The chakra system as explained by Lakshmana Deshikendra

The muladhara has four petals. Inside it is a bright triangle where dwells Divine Shakti (Power, that is, Kundalini) who is splendorous like ten million lightnings, supremely subtle, in the nature of Shiwa-Shakti (Consciousness-Power) and in three-coils. She passes through the middle-path (that is, the brahma nadi which is within the sushumna) to Parama Shiwa (situated in the sahasrara). On the petals are the letters from wa to sa. Here is Kamalasana (Brahma, as the presiding Deity of the muladhara).

The six-petalled lotus sadhishthana has (on its petals) the letters from ba to la. Here is (Deity) Wishnu.

The navel-lotus (manipura) has ten petals with the letters from
da
to pha. Here abides (Deity) Rudra.

The heart-lotus (anahata) is decorated with the letters from ka to
tha
(on its twelve petals). Here is (Deity) Ishwara.

The throat-lotus (wishuddha) has sixteen petals on which are the (sixteen) vowels. Here lies (Deity) Sadashiwa.

The eyebrow-lotus (ajña) has two petals, decorated with the letters ha and ksha. Here is Bindu (which is Shiwa). Then, there is kala, then nada, nadanta, unmani, wishnu-waktra and guru-waktra (—Sharadatilakatantra, 5. 127–37, abridged).

8 The chakra system as explained by Brahmananda Giri

The basic chakra is what is known as muladhara which has four petals deep red in colour, and the petals are decorated with the letters from wa to sa of deep red colour. In the pericarp of the chakra is a triangle named kamakhya, which is in the nature of will-knowledge-action. In the triangle lies kandarpa (-power) named apara. Inside the triangle is also Swayambhu-liṅga of dark-blue colour, with a fissure, and his face downward. Divine Kundali, who is like a streak of lightning and supremely subtle, is in a latent form, and in three and a half coils from right to left around Shiwa (Swayambhu-liṅga).

The great lotus swadhishthana which is situated in the genital region has six petals on which are the letters from ba to la.

The manipuraka which is situated in the navel region has ten petals of red -colour with the letters from
da
to pha.

The lotus anahata is situated in the heart region. It has twelve petals of red colour on which are the letters from ka to
tha
. Inside (the pericarp) is Bana-liṅga shining like ten-thousand suns, Anahata-mantra (mantra in the madhyama form, that is, the suprasound form) which is in the nature of Shabdabrahman (that is, Kundalini) is ‘heard’ here; and from this fact this lotus has been named by the yogis anahata.

In the throat region is what is called wishuddha, which has sixteen petals of smoke colour. The petals are decorated with the sixteen vowels from a (to
ah
). The purification of the embodied being is effected here, owing to the ‘seeing’ of Hangsah (Supreme Being); so it is called the wishuddha lotus. It is also called akasha (because it is the region of akasha—‘void’).

The chakra called ajña, which is situated in the eyebrow region, has two white petals on which are two letters ha and ksha. Inside the chakra is the great liṅga named Itara (that is, the great Itara-liṅga) of golden colour. Here, the transference of living divine knowledge (Guru’s ajña) occurs, so its name is ajña.

Above the ajña is the kailasa (chakra) and above kailasa is the bodhini (chakra), and again above it, is the sahasrara, in which are situated Nada and Bindu. Here lies the Void (shunyarupa) which is Shiwa (that is, the void is that where everything has been absorbed into Shiwa who, as Supreme Consciousness, only remains), and the circle (writta) around it (void, that is Shiwa) is splendorous Supreme Kundalini in three and a half coils. The thousand-petalled lotus stands with its face downward and is above the twelve-petalled lotus (the guru chakra, which is the lower part of the sahasrara), where lies Shiwa as Guru (infinite Supreme Being in divine form) (—Shaktanandataraṅgini;, 4. 9–15, 31, abridged.)

CHAPTER
10

Exposition of the Chakras

This exposition of the chakras is essentially based on the Tantras and supplemented by the Waidika and the Pouranika accounts. The chakras are the centralizations of the chitra-power, occurring at certain points along the chitrini, and forming the chakra system. The chakra system consists of the muladhara, swadhishthana, manipura, hrit, anahata, wishuddha, talu, ajña, manas, indu, nirwana, guru, and sahasrara. The chakras will be considered under four subheadings: terminology, position, description, and explanation.

1 Muladhara

The muladhara is the first chakra occurring at the downmost point of the chitrini nadi. The principal term for the first chakra appears to be muladhara, which has been mentioned in the Upanishads, Tantras, and Puranas.

Terminology

The following are the Tantrika terms of the first chakra: (1) Muladhara which has been mentioned in the Todalatantra, ch. 2, p. 3; ch. 7, pp. 13–15; ch. 8, p. 15; ch. 9, p. 17; Matrikabhedatantra, ch. 15, p. 23; Kamadhenutantra, ch. 13, p. 16; Kaṅkalamalinitantra, ch. 2, p. 6; Gandharwatantra, ch. 5, p. 27; ch. 10, p. 47; ch. 29, pp. 108, 112; Mantra-mahodadhi, ch. 4, 20, 28; Shaktakrama, ch. 1, p. 1; Kubjikatantra, ch. 6, 280, 331; Tararahasya, ch. 2, p. 8; ch. 3, p. 18; ch. 4, p. 22; Tripurasarasamuchchaya, ch. 5.4; Bhutashuddhitantra, ch. 1, p. 2; ch. 3, p. 3; ch. 4, p. 4; ch. 5, pp. 4,5; ch. 8, p. 8; ch. 10, p. 9; ch. 14, p. 12; Sammohanatantra, Part 2, ch. 2, p. 2; ch. 4, p. 4; Mayatantra, ch. 6, p. 5; Purashcharanarasollasa, ch. 2, p. 2; ch. 9, p. 9; ch. 10, p. 11; Wishwasaratantra, ch. 1, pp. 6, 10; ch. 2, pp. 12,23; ch. 4, p. 44; Koulawalitantra, ch. 2, p. 6; ch. 3, p. 7; ch. 22, p. 80; Sharadatilakatantra, 5.127; Shaktanandataraṅgini, 4.10, 25,27,30,32,34; Rudrayamala, Part 2, 21.18; 22.2; 25.55; 27.53,58; 44.20; 45.6; Mahanirwanatantra, 5.104,115; Tantrarajatantra, 27. 35; 30,64; Puraschcharyarnawa, ch. 2, p. 90; ch. 5, p. 386; ch. 6, p. 490; Shaktisaṅgamatantra, Tara Section, ch. 61.113; Mantramaharnawa, ch. 4. 1; Shadamnayatantra, 5.240; Shiwasanghita, 2.29; 5.92, 144; and Goutamiyatantra, 34.40.

(2) Adhara, mentioned in the Kaṅkalamalinitantra, ch.2, p.6; Phetkarinitantra, ch. 14, p. 39; Kularnawa, ch. 4, p. 19; Jñanasaṅkalinitantra, 67, p. 5; Kubjikatantra, ch. 6, p. 7; Bhutashuddhitantra, ch. 4, p. 4; Wishwasaratantra, ch. 2, pp. 11,12; Shaktanandataraṅrigini, ch. 4. 9, 25, 29; ch. 9.16; Tantrarajatantra, 21.82; Shiwasanghita, 2.21; 5.89; Shatchakranirupana, 4; and Sammohanatantra, Part 2, ch. 3, p. 3.

(3) Mula chakra, padma, mentioned in the Nilatantra, ch. 5, p. 8; Gayatritantra, 3.44; Brihannilatantra, ch. 1, p. 2; ch. 6, p. 31; Gandharwatantra, ch. 5, p. 24; Bhutashuddhitantra, ch. 1, p. 1; Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.28; Rudrayamala, Part 2, 21.22, 23; 22.4; 29.11; Mahanirwanatantra, 5.93; Shiwasanghita, 5.98, 172; and Shatchakranirupana, 13.

(4) Brahma padma, chakra, mentioned in the Nirwanatantra, ch. 4, p. 6; Shadamnayatantra, 5.249.

(5) Bhumi (‘Earth’) chakra, mentioned in the Rudrayamala, Part 2, 21.27,28,40,49,50, 53,54,55.

(6) Chaturdala (four-petalled lotus), chaturdala padma (four-petalled lotus), mentioned in the Gandharwatantra, ch. 8, p. 39; Rudrayamala, Part 2, 60.27; Mundamalatantra, ch. 6, p. 9.

(7) Chatuh-patra (four-petalled lotus), mentioned in the Todalatantra, ch. 9, p. 16.

Position

The muladhara is situated in the region below the genitals and above the anus, and is attached to the mouth of the sushumna (—Shatchakranirupana, verse 4). The region between the genitals and the anus is the perineum. So externally, the muladhara is situated in the perineal region. Internally, the chakra is at the point of the opening of the sushumna, that is, at the beginning of the sushumna. The muladhara centralization occurs just at the point where the chitrini starts. The chitrini is inside the wajra, and the wajra inside the sushumna. It has been stated that kanda is situated above the anus and below the genitals (—Shiwasanghita, 5.80). This kanda is not the perineum, but the root from which all subtle nadis have originated. Externally, the kanda is in relation to the perineum, but internally it is situated inside the coccyx. The sushumna arises from the central point of the kanda. The mouth of sushumna is connected with the kanda. The mouth is the starting point of the sushumna and then it goes upward. The wajra, which lies inside the sushumna as the second nadi, arises from the starting point of the sushumna. The chitrini, which is inside the wajra as the third nadi, also arises from the same starting point. At this starting point, which has been called the mouth of the sushumna,—and in fact, also the mouths of the wajra and the chitrini—the muladhara lies in the chitrini.

It has been stated: ‘The four-petalled lotus (muladhara) is in the adhara’ (—Gandharwatantra, ch. 8, p. 39). So, the region between the anus and genitals is called adhara, that is, the perineum. It has also been stated: ‘The four-petalled lotus is in the adhara which is (connected with) the gudasthana (that is, anal region)’ (—Koulawalitantra, ch. 22, p. 80). So, the adhara is the perineum. Yoni is another term for the perineum. It has been stated that the region between the anus and the genitals is yoni, where the kanda lies (—Shiwasanghita, 5.81). So the yoni is the perineum, and in the yoni-region lies internally (that is, in the coccyx) the kanda from which the sushumna arises. It has also been said that the muladhara is in the region of the anus (—Sammohanatantra, Part 2, ch. 2, p. 2), and so this lotus is also called gudapadma (anal lotus) (—Bhatashuddhitantra, ch. 10, p. 9). The exact position of the muladhara has been clearly stated in the Mridanitantra, which says that the muladhara is situated above the anus. This position of the muladhara has been approved in the Yogaswarodaya. The place above the anus means the place lying in that part of the perineum which is very close to the anus.

In the Waidika accounts, the same position of the muladhara has been described. It has been stated that the muladhara is in the region between the anus and the genitals (—Yogashikhopanishad, 1.168; 5.5). This region is the perineum. It has been stated that the yonisthana is between the muladhara and the swadhishthana and the muladhara is situated in the gudasthana (anal region) (—Yogachudamanyupanishad, Mantras 6–7). This means: the yonisthana is between the anus and the genitals, and, consequently, it is the perineum. The gudasthana is actually that part of the perineum which is close to the anus. Here, it is indicated that the position of the muladhara is in that part of the perineum which is closest to the anus. The term adhara for perineum has also been used. It has been stated that the brahma chakra (muladhara chakra) is in the adhara (—Soubhagyalakshmyupanishad, 3.1.). The adhara is the perineal region.

According to the Pouranika accounts, the muladhara is situated in the perineal region. It has been stated that the four-petalled lotus (muladhara) is placed in the adhara (—Dewibhagawata, 11.1.43). Adhara is the perineum. Also the term mala has been used for the perineum (—Shiwapurana, 5b. 29.131).

All the evidences—Waidika, Tantrika, and Pouranika—indicate that the position of the muladhara, when considered externally, is in that part of the perineum which is very close to the anus.

Description

The muladhara (
Plate 1
) has four petals (—Shatchakranirapana, verse 4). This has been supported by all Tantras as well as by the Waidika and Pouranika accounts. The arrangements of the petals are as follows: the first petal is situated in the north-east corner, the second petal in the east-south corner, the third petal in the south-west corner, and the fourth petal in the west-north corner of the lotus. The east and the west are considered to be on the right and the left side of the practitioner respectively.

The colour of the petals of the muladhara is shona (—shatchakranirupana, verse 4). The commentators Kalicharana, Shaṅkara and Bhuwanamohana say that the shona is the blood-colour. According to Wachaspatyam (the great Sanskrit Dictionary, compiled by Taranatha Tarkawachaspati Bhattacharya), shona is the blood-colour. The blood-colour is the deep red colour like the jawa flower (the China rose or Bengal rose). That the petal-colour is deep red has been stated in the Bhatashuddhitantra, ch. 1, p. 1; Sammohanatantra, Part 2, ch. 2, p. 2; Tararahasya, ch. 4, p. 22; Mridanitantra, quoted in the Amarasanggraha MS and Shaktanandataraṅgini, 4.9. It has also been stated that the colour of the petals is like molten gold (—Gandharwatantra, ch. 5, p. 27; Kaṅkalamalinitantra, ch. 2, p. 4; Rudrayamala, Part 2, 27.56 ; and Goutamiyatantra, 34.43). The molten gold is the shining red colour. According to a certain Tantrika school the colour of the petals is pita (—Puraschcharyarnawa, ch. 6, p. 490). Pita is a yellow colour. It has also been stated that the adhara is of a golden colour (—Dakshinamurti, quoted by Wishwanatha in his commentary entitled Shatchakrawiwriti; Koulawalitantra, ch. 22, p. 80). The golden colour is the shining yellow. This school practises a different mode of concentration. However, in the generally adopted mode of concentration the petal colour has been accepted as deep red as taught by most of the gurus. In the Pouranika accounts, the muladhara has been described as of golden colour (that is, shining yellow) (—Shiwapurana, 5b.29.140) as well as of molten gold (that is shining red) (—Dewibhagawata, 7.35.34).

On the petals of the muladhara, are the four letters (wedawarna) from wa to sa which are of the colour of the shining udyat gold (—Shatchakranirapana, verse 4). The commentator Ramawallabha says that udyat gold means heated gold. The commentator Bhuwanamohana gives the same translation. The shining heated gold presents a mixture of shining red and gold colours. The commentator Wishwanatha explains ‘udyat’ as ‘prasphutita’, that is, blown or opened. The translation of the passage can also be: the letters are visibly shining as the colour of gold shines. Or, the lotus usually hangs with its head downwards; but when its head is upwards, it blooms and the four letters are seen shining like the colour of gold. However, let us see what other Tantras say about it. It has been stated that the letters (on the petals of the muladhara) are of the shining colour of gold (—Gandharwatantra, ch. 5, p. 27). This means that the letters shine like gold, i.e. the letters are gold or shining yellow in colour. This has been clearly mentioned by Bhairawi. She says: ‘The letters from wa to sa are of the colour of gold (swarnawarna = gold-colour)’ (—Rudrayamala, Part 2, 22.2). Narada also says: ‘The letters wa,
sha
, sha, sa (which are on the petals of the muladhara) are of golden colour’ (—Goutamiyatantra, 34.42). It has been stated that the letters from wa to sa shine like gold (—Koulawalitantra, ch. 22, p. 80). There is another school which holds that the letters are of blood-colour (—Mayatantra, quoted by the commentator Wishwanatha; Shaktanandataraṅgini, 4.9). In the Pouranika accounts, it has been stated that the letters from wa to sa shine like gold (that is, gold-colour) (—Dewibhagawata, 7.35.34), So we find that the letters are of golden colour (or shining yellow colour) and also of bloodred or deep red colour. According to the mode of concentration, either golden or deep red colour should be adopted.