Layayoga: The Definitive Guide to the Chakras and Kundalini (54 page)

These four letters are wa, sha,
sha
and sa. This has been adopted in all Tantras. These letters are with nada-bindu (ن). It has been stated in relation to the manipura chakra that the letters should be with bindu (nada-bindu) (—Nirwanatantra, ch. 6, p. 8). This applies to all chakras. It has been stated that bindwardha (bindu + ardha :ardha-bindu = nada-bindu) should be added to the letters which are on the petals of the muladhara, swadhishthna, manipura, anahata, wishuddha, and ajña chakras (—Bhutashuddhitantra, ch. 1, pp. 1 and 2; ch. 2, p. 2). Wishwanatha, in his commentary entitled Shatchakrawiwriti, says that according to the Sarasamuchchaya, the letters which are in the six lotuses are with bindu (nada-bindu). So the letters wa, sha, ska and sa become wang, shang, shang and sang when nada-bindu is added. This indicates that the letters in the chakra are not the letters of the alphabet of the Sanskrit language. They are matrika-units which are the mantra-units.

The letters (matrika-letters) on the petals of the chakras are arranged from the right (to the left) (—Wishwasaratantra, ch. 1, p. 10). In connection with the wishuddha chakra, it has been stated that the letters are arranged from the right (—Shiwapurana, 5b.29.136). This applies to all chakras, as is stated in the Wishwasaratantra. So in the muladhara, the letters are arranged in this way: on the petal situated in the north-east corner, which is the first petal, is wang, on the petal in the east-south is shang, on the petal in the south-west is
shang
, and on the petal in the west-north is
sang
. Concentration on the letters is done both from right to left and in the reverse manner, depending on the purpose, evolution or absorption (—Wishwasaratantra, ch. 1, p. 10).

The petals of the chakras are the seat of specific qualities (writtis). Narayana, in his commentary on the Hangsopanishad, Mantra 7, has mentioned these qualities. He says that according to the Adhyatma Wiweka the specific writtis (qualities) are in the muladhara, swadhishthana, manipura, anahata and wishuddha, and these writtis are arranged on the petals from right (to left). Jaganmohana, (Jaganmohana Tarkalaṅkara alias Purnananda Tirthanatha, a great authority on Tantra), in note eighty-seven in connection with his commentary on the Mahanirwanatantra, 5.104, also mentions the writtis which are on the petals of the chakras. Moreover, he has not only mentioned the writtis in the muladhara, swadhishthana, manipura, anahata and wishuddha as is done by Narayana, but also in the talu, manas and indu chakras. All these writtis will be mentioned in their appropriate place.

On the petals of the muladhara are the four writtis arranged from right to left. On the first petal (situated in the north-east) is greatest joy (paramananda), on the second petal is natural pleasure (sahajananda), on the third petal is delight in the control of passion (wirananda), and on the fourth petal is blissfulness in concentration (yogananda).

In this chakra is the quadrangular ‘earth’-region, surrounded by eight shining spears (shulas), and within it (‘earth’-region) is the dhara-bija (the ‘earth’-germ mantra Lang) of the shining yellow colour and delicate like the lightning (that is, the bija is lightning-like and yellow in colour) (—Shatchakranirupana, verse 5). This translation (of verse 5) is according to Ramawallabha and Bhuwanamohana. But Kalicharana differs. He qualifies both the ‘earth’-region and the ‘earth’-germ mantra as yellow. He cites two passages in support of his explanation. In one passage, it is stated that the ‘earth’-region is square and yellow in colour and surrounded by eight spears. The other passage says that inside it is the aindra-bija (that is, the ‘earth’-germ mantra) which is yellow in colour. Let us investigate what other Tantras say. The Kaṅkalamalinitantra (ch. 2, p. 4) mentions the ‘earth’-region (prithwi) in the muladhara, but does not qualify it. The Rudrayamala merely mentions (Part 2, 22.3) the ‘earth’-region (kshiti-mandala = ‘earth’-region) in the muladhara without any description. Only the name of the ‘earth’-germ mantra (prithwi-bija) has been mentioned in the Bhutashuddhitantra, ch. 1, p. 1. It has been stated that in the muladhara is the ‘earth’-region (kshiti-chakra) where the ‘earth’-germ mantra (dhara-bija) is situated, mounted on the elephant named Airawata (—Sammohanatantra, Part 2, ch. 2, p. 2). The colour of the ‘earth’-region and its germ mantra has not been mentioned here. Also, the ‘earth’-region (kshiti-chakra) is inside the pericarp of the lotus (muladhara), which is four-cornered (that is, square) and where the Lang bija lies in the form of Indra (the Deity) (that is, aindra-bija which is the same as the prithwi-bija) (—Nirwanatantra, ch. 4, p. 6). Here also colour has not been mentioned.

It has been stated that the ‘earth’-region (prithwi-mandala) (lying in the muladhara) is yellow in colour and quadrangular and is surrounded by the eight spears; inside it (‘earth’-region) is the ‘earth’-germ mantra (dhara-bija) mounted on an elephant and fourarmed (
—
Mridanitantra, quoted in Amarasanggraha MS). Here, the colour of the ‘earth’-region has been mentioned, but not of the ‘earth’-germ mantra. In the Waidika accounts, the ‘earth’-region is only said to be a square (—Yogashikhopanishad, 1.176; 5.13). We find in the Pouranika accounts that the ‘earth’-region (awani-mandala) is golden colour (that is, shining yellow), quadrangular and with a thunderbolt, and inside the region is the Lang-bija (prithwibija = the ‘earth’-germ mantra) (—Dewibhagawata, 11.8.3). Here also the colour of the Langbija has not been mentioned.

The colours of the regions in the chakras are identical with their bijas. In the muladhara, the ‘earth’-region is yellow in colour, so its bija Lang should be yellow also. In concentration, the colour of the ‘earth’-region and that of the ‘earth’-bija are thought of as yellow. This has been indicated in the Mantramaharnawa, 1,4, p. 41. Of the mantra Lang, ‘la’ is the bija part. It is the basic part which is intimately connected with the particularized sound-form. The ‘la’ is the prithwi-bija (—Matrikanighantu, 53, p. 51). It has been stated that ‘la’ is yellow and like a streak of lightning (—Kamadhenutantra, 6.28). So, the colour of ‘la’ is shining yellow, and, consequently, ‘la’ with nada-bindu, that is, Lang, the ‘earth’-bija, is of a shining yellow colour, as has been stated in the Shatchakranirupana, Verse 5. That the ‘earth’ (prithwi)-bija Lang which is in the muladhara is yellow has been clearly stated in the Mahanirwanatantra, 5.104; also in the Shyamarahasya, ch. 1, p. 16. So both the ‘earth’-region and the ‘earth’-bija situated in the muladhara are yellow in colour.

The ‘earth’-bija Lang has been explained in the Shatchakranirupana, Verse 6: ‘the ‘earth’-bija is ornamented with four arms and mounted on the King of elephants; on the lap of the bija is the child Creator, shining like the sun in the morning with four arms and four faces which are beautiful like lotuses. The King of elephants means the elephant named Airawata who is the bearer of Deity Indra. The ‘earth’-bija and the aindra-bija are identical. From the viewpoint of the mahabhuta, Lang is the ‘earth’-bija, and from that of the dewata (deity) it is aindra-bija. The Lang consists of the bija part and the nada-bindu part. The bija part is Deity Indra who has four arms and is mounted on the best elephant Airawata. On the lap of Indra is the Creator, that is, Deity Brahma who is the shining red colour like the rising sun, and who has four beautiful faces and four arms.

It has been stated that Lang-bija is in the form of (Deity) Indra (—Nirwanatantra, ch. 4, p. 6). So the bija aspect is Deity Indra, that is, Deity Indra arises from the bija aspect of Lang, when the mantra is made living by concentration and japa. Indra is seen mounted on the elephant named Airawata. So it is said that the king of the elephants (Airawata) is the carrier of the aindra-bija (—
ibid
., ch. 4, p. 6). Airawata is white and has four tusks (—Shabdakalpadrumah). So it has been said that the seat of Indra, mounted on the elephant Airawata, is in the quadrangular ‘earth’-region in the muladhara (—Sammohanatantra, Part 2, ch. 2, p. 2). In the concentration-form (the form arising from the mantra in concentration; and also the form which is thought of in concentration) of Indra, he is yellow in colour, thousand-eyed and holds in his hands the thunderbolt and a lotus, and is adorned with ornaments (—Tantrasara 3.52). The thousand eyes should not be taken in a literal sense. It means the fully aroused spiritual eyes. He has been described as having two eyes as well as three eyes. Indra should be considered as having four arms according to the text. He has also been described as having two arms. The thunderbolt and lotus are in his hands. If he is thought of as having four arms, then in the third hand he is holding a goad (aṅkusha), and the fourth hand may pass round his Power Indrani as in an embrace. But, in the concentration form, Indra is alone, and, consequently, he is holding the thunderbolt and a lotus in his two hands, and his other two hands are in the gestures of granting boons and dispelling fear. The lotus which is held in his hand is a blue lotus.

Brahma

On the lap of the dhara-bija Lang is Deity Brahma. So it has been said that on the lap of the dhara-bija is the child Creator (Brahma) (—Sammohanatantra, Part 2, ch. 2, p. 2). Also, Brahma, with Power Dakini, is in the four-petalled muladhara (—Mantramahodadhi, 4. 19–20); and, Kamalasana (Brahma) is in the muladhara (—Sharadatilakatantra, 5.130). The celebrated commentator Raghawabhatta says that Kamalasana is Brahma, who is the presiding Deity of the adhara.

In the Waidika accounts we also read that Brahma is the presiding Deity (adhidewata) of the quadrangular ‘earth’-region (that is, the muladhara) (—Yogashikhopanishad, 1. 176; 5. 13). About the actual seat of Brahma, it has been stated that it is above the nada (the crescent aspect) of the aindra-bija (Lang) (—Nirwanatantra, ch. 4, p. 6). Above the nada of Lang is bindu (point), and, therefore, bindu is the seat of Brahma. This means that within the bindu lies Brahma in an unmanifested state. When the mantra is aroused, Brahma emerges from the bindu. So it is said that Brahma dwells there (that is, above the nada, which is bindu) (—
ibid
., ch. 4, p. 6). Kalicharana explains rightly that ‘in the lap of dhara-bija’ means within the bindu of the bija. He quotes a passage in which it has been stated: ‘In the muladhara is the dharabija (which is) Amaradhipa (Indra) who is mounted on an elephant; in his (Indra’s) lap, that is, in its bindu (i. e. the bindu of the dharabija Lang) dwells Brahma in the form of a child.’ Here it has been shown that the dhara-bija and Deity Indra are the same. Kalicharana too says that the dhara-bija is identical with Indra. He quotes a passage which says: ‘The mantra-letters are the dewata (divinity), and the dewata is in the form of the mantra.’

In the Waidika sandhya-yoga-process, concentration is done on Brahma during puraka pranayama (the inspiratory phase of breath-control). The Samaweda form of Brahma is as follows: Brahma is blood-coloured (deep red colour), with four faces and two arms, and holds a rudraksha rosary (aksha-sutra) in one hand, and a sacred water-pot (kamandalu) in the other hand, and is seated on a swan (hangsah). The Rigweda and the Yajurweda forms are the same as the Samaweda form. Concentration on Brahma is done in the navel region, that is, in the manipura chakra.

The concentration-form of the Divine Power Gayatri (Kundalini) as Brahmi (Power of Brahma) is this: as Brahma, she is (that is, she is of a deep-red colour, four-faced, and twoarmed), with holy grass (kusha) in her hand, seated on a swan; she is in the stage of preadolescence—from her arises the Rigweda—and is in the sun-sphere (surya-mandala). This is the Samaweda-form. The Yajurweda-form is this: She is of a deep-red colour, clad in red raiment, three-eyed, holds (in her three hands) a goad, a rudraksha rosary and a sacred water-pot, and (the fourth hand) in the attitude of granting boons, is seated on a swan, in the stage of preadolescence, uttering the Rigweda, and in bhur-world, and she is the Divine Power of Brahma. In the Rigweda-form she is on a swan, and is assuming the lotus posture (padmasana); she is four-faced and deep-red in colour, her two arms are holding a rudraksha rosary and a sacred water-pot; she is in the stage of preadolescence; she is like Brahma; and she is Brahmani (the Power of Brahma). From all this, it appears that the form of Brahma and that of his Power are identical.

In shatchakrayoga, concentration on Brahma is done in the muladhara. In the Waidika process, the concentration form of Brahma is this: in the ‘earth’-region with Lang is Hiranmaya (Brahma) who has four arms and four faces. In the sandhya process, there are greater details of his form.

The Pouranika form of Brahma for concentration is as follows: he is situated in the pericarp of the hrit lotus; his face is deep-red in colour (this means that he is of a deep-red colour); he has beautiful eyes, four faces and four arms, making the gestures of granting boons and dispelling fear, he has the sacred thread (brahmasutra) over his shoulder, and he is splendorous (—Padmapurana, 1.15.188–9). Brahma is also golden in colour, four-faced, and large-eyed (—Brahmanidapurana, 24.15). Brahma has also been mentioned as having five faces (—Wamanapurana, 2.24). About the Powers (Shaktis) of Brahma, Wishnu and Rudra, it has been stated that Power Brahmi is of sattwa, and white in colour, Power Waishnawi is of rajas, and red in colour, and Power Roudri is of tamas, and black in colour (—Warahapurana, 96. 58–9). So the Powers of Brahma, Wishnu and Rudra appear to have the same qualities and colours.

The dhyana (concentration)-form of Brahmi (Power of Brahma) is as follows: Brahmi is deepred in colour (as quoted by Kalicharana, or golden according to the text edited by Rasikamohana), clothed in the skin of the black antelope (krishnajina), and holds a staff (danda), a sacred water-pot (kamandalu) and a rosary of rudraksha, and makes the gesture of dispelling fear (—Wishwasaratantra, ch. 2, p. 22). According to Kalicharana, Brahma has the same weapons as his Power Brahmi; this conclusion he bases on the Saptashatistotra, which says that Shiwa and Shakti have the same weapons. The Pouranika accounts also support this view.

Moreover, it has been stated that Brahmani (Power of Brahma) is the real creator, and not Brahma, so he is (like) a corpse (—Kubji-katantra, 1.25–6). It indicates that the creativity of Brahma becomes manifested through his Power termed Brahmani or Brahmi. So, the characters of both are identical.