Layayoga: The Definitive Guide to the Chakras and Kundalini (55 page)

The form of Brahma described in the Mridanitantra (quoted in the Amarasanggraha MS) is as follows: Shiwa named Brahma who is in the lap of dhara-bija is of deep-red colour and has four faces and four arms with different weapons. Also, Brahma is of deep-red colour, three-eyed, four-faced, holding (in his hands) the rosary of rudraksha and the sacred water-pot and seated on a swan (—Koulawalitantra, ch. 22, p. 80). Kalicharana quotes a passage from the Bhutashuddhitantra in his commentary on verse 6, which says that in ‘its’ lap is the child Brahma who is deep-red in colour, four-faced and fourarmed and seated on the back of a swan. It has been stated that the Goddess Sawitri who is the ‘mother’ of the Weda is on the left side of Brahma (—Nirwanatantra, ch. 4, p. 6). It has also been stated that Brahma is with (Power) Dakini in the muladhara (—Todalatantra, ch. 7, p. 14; Mantramahodadhi, 4.19). (Concerning the form of Brahma for concentration, see
Plate 2
, left top figure).

Dakini

The Goddess (dewi) named Dakini is situated here (in the muladhara); she has four beautiful arms and bright red eyes; she is splendorous like the brilliance of many suns rising simultaneously; she always carries divine knowledge-light (to impart to the yogis) (—Shalchakranirapana, Verse 7).

Dakini is the Power of the muladhara. It has been stated that concentration should be done on Power Dakini who is fit to be worshipped (—Kaṅkalamalinitantra, ch. 2, p. 4). Power Dakini is the presiding Divinity of the muladhara, so it has been stated that here (in the muladhara) is situated Dakini as the door-keeper (that is, the presiding Divinity) (—Sammohanatantra, Part 2, ch. 2, p. 2). That Dakini is the divinity of the muladhara has been stated in the Shiwasanghita, 5.90). Kalicharana quotes a verse in which it is stated that Dakini, Rakini, Lakini, Kakini, Shakini and Hakini are the queens of the six respective lotuses. So, Dakini is the presiding Divinity of the muladhara. Dakini is the Power which is linked to Brahma, the first Shiwa. It has been stated that Dakini, Rakini, Lakini, Kakini, Shakini (and Hakini) are the Powers residing in the six lotuses, who are linked to six Shiwas (Brahma and others) (—Rudrayamala, Part 2, 25. 54–5). Because of this connection, concentration is done on Dakini along with Brahma in the muladhara (—
ibid
., 30.14).

Now we come to the form of Dakini for concentration. In the text (verse 7) Dakini has been described as having four arms and bright red eyes. About the colour of the body, it has been stated that she is shining like the lustre of many suns rising at the same time. Wishwanatha explains it as ‘very red’. She is shining deep-red in colour. For concentration purposes we need greater details.

Forms of Dakini

‘She appears like the autumnal moon (that is, she is shining white in colour), and has two arms; her eyes are smeared with collyrium and tremulous; she is bright with a mark on the space between the eyebrows (tilaka) of vermilion, clad in black antelopes skin and adorned with various ornaments; and her face is as beautiful as the moon’ (—Kaṅkalamalinitantra, ch. 5, pp. 22–3).

‘Dakini is radiant and appears agile; she is the mother of wealth; she holds (in her hands) a sacred water-pot and a knife, and makes the gesture of granting boons’ (—Kularnawa, ch, 10, p. 53).

‘Dakini is shining white in colour and red-eyed; she holds a sword, a drinking vessel, a trident, and a skulled staff and has fierce teeth’ (—Gandharwatantra, ch. 9, p. 42).

‘Dakini who is the Power of Brahma is shining red in colour, four-armed, divinely dressed and holds varied weapons (inher hands)’ (—Mridanitantra, quoted in the Amarasanggraha MS).

‘Dakini is red in colour, red-eyed, fearful to the unspiritual persons; she holds a skulled staff, club and a drinking vessel filled up with wine; she is fierce and has terrific teeth’ (—Mahamuktitantra, quoted in the Yogakalpalatika MS).

‘Dakini shines like the morning sun (that is, red), (or) white like milk; she holds (in her right hands) a trident and a skulled staff, and in her left hands a sword and a drinking vessel; she has three eyes and fierce teeth’ (—Koulawaliantra, ch. 22, p. 80): (For the form of Dakini for concentration, see
Plate 2
, right top figure.)

The Triangle

In the region where the moth of the wajra lies (and, consequently, the mouths of the sushumna and chitrini), in the pericarp (of the muladhara) is a triangle named traipura which is bright like lightning, beautiful, and is in the nature of love-desire (kama); wayu (vital force) named kandarpa (the energy associated with pleasurable desires) is present always and everywhere in the triangle; kandarpa is the controller of the embodied beings, very deep red and shines like ten million suns (—Shatchakranirupana, Verse 8).

It has been stated that inside the pericarp of the muladhara is a beautiful triangle (trikona) which is in the nature of will-knowledge-action and (the Deities) Brahma, Wishnu and Shiwa (—Kaṅkalamalinitantra, ch. 2, p. 4). The triangle is the seat of love-desire (madana) where kandarpa is the presiding force (—Nirwanatantra, ch. 4, p. 6). The triangle has been termed tripura (—Gandharwatantra, ch. 5, p. 27). The triangle is composed of three lines, called wama, jyeshtha and roudri and there lies the seat of Power (Kundalini-power); inside it is the tremulous desire-radiating force (kama-wayu) in the form of germ (bija) (that is, the kama-bija-mantra Kling) (—Sammohanatantra, Part 2, ch. 2, p. 2). The triangle has also been termed yoni (a triangular process which is the abode of powers) where lies Kundalini, and in its upper aspect is situated the quivering and shining kama-bija (that is, the mantra Kling) (—Shiwasanghita, 5.91). In the muladhara is a triangle which is in the nature of will-knowledge-action where lies the kama-bija Kling (—Rudrayamala, Part 2, 27. 53–4). Also in the Goutamiyatantra, 34. 40–1). Yoni is a triangle. So it is said that the yoni (triangle) which is situated inside the pericarp of the muladhara is called kamakhya, inside of which lies kandarpa (force in the form of pleasurable desires) which is an aspect of apana (wayu) (—Koulawalitantra, ch. 22, p. 80). That the kandarpa-force is an aspect of apana-force has also been mentioned in the Shrikrama, quoted in his comment by Wishwanatha. The kandarpa has a special term—apara (—Shaktanandataraṅgini, 4.9). Kandarpa has also been called wahni-wayu (fireforce) (—Mayatantra, also cited by Wishwanatha).

It is mentioned in the Waidika accounts that there is a trirawritta region (that is a triangle) in the muladhara where lies the seat of kama in form (kama-rupa) (that is, kama in the form of the mantra Kling) (—Soubhagyalakshmyupanishad, 3.1). Inside (the pericarp of) the muladhara is yoni (the triangular region) which is kamakhya (the seat of kama) (—Yogachudamanyupanishad, 8). In the triangle is the seat of what is called kamarupa (kama in form, that is, in the form of the mantra Kling) which makes desire fruitful (—Yogashikhopanishad, 1.171; 5.8). In the triangle is apana (-wayu) in which is what is called mula-kanda (germ form) and it is also called kama-rupa (kama-form); the triangle is the wahni-kunda (the place of fire) (—Yogarajopanishad, 6). Here it is indicated that an aspect of apana wayu is kama in germ-form which is Kling. The triangle is the seat of fire, that is, fire-wayu which is called kandarpa-wayu in the Tantras. So the kama or kandarpa-wayu is an aspect of apana wayu and is in the nature of fire, and it is called fire-force.

Swayambhu-liṅga

‘Inside it (the triangle) is situated Swayambhu in the form of liṅga as pashchimasya (that is, “Ong”); he is beautiful like molten gold and is revealed by the knowledge arising in concentration (dhyana); he is of the shape and colour of new leaves; he shines like lightning and radiates cool rays like the full moon; as Kashi (the holy city of Benares) is the great seat of Shiwa, so the triangle (in the muladhara) is the seat of Swayambhu (a name of Shiwa); he is in union with Kundalini (wilasi); and he is like a whirlpool in the river (that is, in circular motion)’ (—Shatchakranirupana, Verse 9).

The meaning of the word ‘pashchimasya’ is: with the face lying behind. But all the commentators—Kalicharana, Shaṅkara, Wishwanatha, Ramawallabha and Bhuwanamohana—interpret it as: with the face downwards. Kalicharana quotes from the Kalikulamrita which says that Swayambhu is with his face downwards. The technical meaning of the word is ‘O’ (—Warnabijakosha) which, with nada-bindu, becomes ‘Ong’ On the basis of the technical meaning, it can be said that the liṅga is in the form of ‘Ong’.

‘Jñanadhyanaprakasha’—jñana is knowledge and dhyana means concentration. This compound word has been interpreted as follows. Kalicharana says: ‘he who is realized by knowledge and concentration. The formless aspect of Swayambhu is revealed by knowledge, and Swayambhu in form is realized by concentration. Shaṅkara says that the realization is caused by jñana yoga and dhyana yoga. According to Wishwanatha: he who is revealed by knowledge and concentration. Ramawallabha interprets jñana as tattwajñana and dhyana as chinta (reflection). Tattwajñana is the true knowledge; the knowledge of Brahman’ (—Wachaspatyam); knowledge of the truth (—Apte). Bhuwanamohana also says that knowledge is the true knowledge and concentration is the reflection on the true nature; the jñanins by true knowledge and the dhyanins by concentration ‘see’ him. However, the senso-intellectual form of knowledge does not reach Swayambhu, so that knowledge which develops in concentration is the only means of his realization. So jñana-dhyana is the concentration-knowledge-light by which Swayambhu is ‘seen’.

About the appearance (rupa) of Swayambhu, it has been said that it is like the appearance of a new leaf. According to Kalicharana, rupa includes both shape and colour. He says that as the pistil inside the champaka flower is broad at the bottom and tapers to a point at the top, so is the shape of Swayambhu, and he is shyama in colour. Shyama is black or green colour (—Wachaspatyam and Shabdakalpadrumah). Ramawallabha simply says that he has the colour of a new leaf. This has been explained by Ramakrishna Widyaratna as slightly red in colour (araktawarna).

Now, let us investigate what other Tantras say about Swayambhu. Swayambhu-liṅga is always with Kundali coiled around him (—Kaṅkalamalinitantra, ch. 2, p. 4) and this explains why he has been called wilasi. It has been stated that inside the triangle is Swayambhu-liṅga, shining like ten million suns (—Rudrayamala, Part 2, 27.54; Goutamiyatantra, 34.40). The colour of Swayambhu-liṅga has been more clearly stated here: he is as bright as the lustre often million suns and is of deep red colour (—Koulawalitantra, ch. 22, p. 80). And also, he shines like the lustre of ten million suns, and concentration should be done on his fourth aspect (that is, turiya—the concentration aspect) which is deep-red in colour (—Gandharwatantra, ch. 5, p. 27). These statements indicate that Swayambhu-liṅga is of shining deep-red colour. There is mention of his other colours too. It has been stated that concentration should be done on Divine Shiwa (here, in the liṅga-form, that is Swayambhaliṅga) who is beautiful in the colour of shyamala (black or green colour), lying inside the triangle (—Bhutashuddhitantra, ch. 1, p. 1). And in Shaktanandataraṅgini, 4.9. He is also of golden colour (shining yellow colour). It has been stated that inside the triangle is what is known as Swayambhu-liṅga who is of golden colour (—Tararahasya, ch. 4, p. 22).

About the liṅga-form of Shiwa. It has been stated that Maheswara (a name of Shiwa) in the form of liṅga is in the triangle (—Nirwanatantra, ch. 4, p. 6). The liṅga has also been called Mahaliṅga (the great liṅga; it is an epithet of Shiwa) (—Yogachudamanyupanishad, 8). In the liṅga-form, there is a fissure and it lies in pashchimanana (= pashchimasya, that is Ong-shaped) (—Shaktanandataraṅgini, 4.9). The liṅga-form is actually the bindu-form, so it has been stated that Swayambhu-liṅga is in the form of bindu (—Tararahasya, ch. 4, p. 22). The liṅga-form appears not to be in tranquillity. It has been said that Swayambhu-liṅga is roving (—Koulawalitantra, ch. 22, p. 80). This unquietness of the liṅga is due to the untranquil kamawayu-bija (kama-force in the germ-form, that is, the mantra Kling) (—Sammohanatantra, Part 2, ch. 2, p. 2). Kama-bija (Kling) itself is restless (—Shiwasanghita, 5.91). There is a close relation between Swayambhu-liṅga and kama-bija and the unquietness of the kama-bija is imparted to the liṅga. Their relation is still deeper. The liṅga-form appears from the kama-bija (—Mridanitantra, quoted in the Amarasanggraha MS). All this explains why it has been said that Swayambhu-liṅga is like a whirlpool.

Kundalini

Over it (on the body of Swayambhu-liṅga) is Kundalini who is subtle like the lotus-filament and splendorous like the lustre of young lightnings, and, like the spiral of the conch-shell, makes three and a half coils round Shiwa like a serpent, and keeps the sweet mouth (because of the amrita-flow in it) of brahmadwara (brahma nadi) covered by her own mouth; she is asleep (in a latent form); she, like the indistinct hum of the excited bees, makes undifferentiated charming sounds (that is, the matrika-sounds which arise from Kundalini); she is the world-bewilderer (by her maya-power); she who preserves all the beings of the world by maintaining the functions of inspiration and expiration (in latency), being deep within the triangle of the muladhara, shines like a row of lights of excessive brilliance; within her (Kundalini, that is, in her inner aspect) is Parama Kala (Supreme Kundalini) (that is, Kulakundalini is really Supreme Kundalini) who is endowed with supreme yoga-power, supremely subtle (that is, her being is the being of Parama Shiwa), and (is the source of) para (shabda, that is, the principle of sound, or Brahmawidya—the Brahman-knowledge), and holds uninterrupted flow of the stream of amrita oozing from the constant joy (of being in supreme union with Parama Shiwa); she is Shriparameshwari (Supreme Power) who shines as eternal consciousness (that is, her consciousness is the eternal Shiwa Consciousness), and by her splendour the whole universe is illumined (that is, has come into being); and she remains supreme (—Shatchakraniurupana, Verses 10–12).

Now, let us study what other Tantras say about Kundalini. It has been stated that Mayashakti (Power, that is, Kundali-power who exhibits maya when coiled) is in coil like a serpent (that is, unroused) and the liṅga (Swayambhu-liṅga) is encircled by the three and a half coils by her, and she stays always by covering the orifice of the liṅga by her mouth (—Nirwanatantra, ch. 4, p. 6). Above the turiya aspect of Swayambhu-liṅga is the flamelike Kundali of red colour (that is, shining red) who is supremely subtle; she is Goddess Mahatripurasundan (Supreme Power), Shabdabrahman, splendorous, and in the nature of being-consciousness-bliss; and she is eternal and is-in a coiled state within the embodied beings (—Gandharwatantra, ch. 5, p. 27). Divine Kundalini who is Supreme Fower and (Shabda-) Brahman is coiled like a serpent and splendorous like ten million lightnings and lies by encircling Shiwa (Swayambhu-liṅga) in the muladhara-triangle (—Bhutashuddhitantra, ch. 1, p. 1). Divine Kundalini who is white as the conchshell surrounds Swayambhu-liṅga by three and a half coils like a creeper and covers his mouth by her own (—Sammohanatantra, Part 2, ch. p.2).