Layayoga: The Definitive Guide to the Chakras and Kundalini (57 page)

The basic aspect of the Brahma-form is the smell principle (gandia tanmatra) which is rarefied yellow in colour. When this aspect is predominant, Brahma appears as of golden (shining yellow) colour. But when the rajas attribute and apana-force predominate Brahma is deep red. In the usual mode of concentration deep red colour is applied. Brahma has four faces, each with three eyes, and four arms. Four faces indicate the four forms of sound: para (the principle of sound), pashyanti (radiant), madhyama (suprasound) and waikhari (audible). The first three forms are inaudible. The two ordinary eyes are the eyes which are endowed with full sensory power and coupled with a highly developed insight. The third eye in the forehead is the concentration-eye which ‘sees’ things which can only be seen in deep concentration.

Brahma holds in his hands a danda (staff), kamandalu (a sacred water-pot) and akshasutra (a rosary of rudraksha). Danda indicates the power of control exercised by Brahma over the nonconscious impressions (sangskaras) which maintain the body. kamandalu indicates that the life-force symbolized in water, which is held in it, is under full control, that is, in a state of kambhaka. Or the kamandalu is the expression of the indu chakra where amrita (life-energy) is reserved, and radiates to reenergize the whole organism in concentration on Brahma. Akshasutra is the sutra (thread) on which a-kska, that is, the fifty matrika-letters from a to ksha, have been strung; the sutra is that on which all words have been strung; it is Brahman (—Brahmopanishad, 7–9). Also, it is called sutra because it (as Brahman) is within all beings and it awakens the Brahman-form (—Yogashikhopanishad, 2. 10–11). It has been stated that akshamala (the rosary of rudraksha) is in the form of fifty (matrika-) letters from a to ksha (—Guptasadhanatantra, ch. 11, p. 15). The akshasutra indicates the matrika-letters from a to ksha strung by Kundalini. Brahma makes the gesture of dispelling fear. Fearlessness is a spiritual quality. Real fearlessness arises when unspiritual knowledge is removed. Brahma dispels fear from the practitioner by bestowing spiritual strength.

Brahma is seated on the hangsah (swan). Shaṅkara in his commentary on Kathopanishad, 2.2.2, says that he who moves everywhere is hangsah. This means that he who pervades everything is hangsah, that is Supreme Being (Paramatman). So it has been stated that hangsah is within all beings (—Nirwanopanishad, 1.24). Hangsah is without a second (Shwetashwataropanishad, 6.15), so he is Supreme Being. It has been stated clearly that hangsah is Paramatman (—Pashupatabrahmopanishad, Part 1, 13). On commenting on this, Upanishad Brahmayogi says that one who removes the delusion which is in the nature of nonself, by the realization of the true nature of Atman is hangsah. The commentator Narayana also says that he who removes ignorance (unspiritualness) is hangsah (his commentary on Chulikopanishad, Mantra 1).

The garland of letters, that is, fifty matrika-units, is in the form of hangsah who is Shabdabrahman, that is, Kundalini. Shabdabrahmon is Ishwara when the matrika-sound-power has been manifested in which time becomes involved, Ishwara is Paramatman. The matrika-sound-power causes the attainment of the wealth of Brahman, that is, samadhi (based on Pashupatabrahmopanishad, Part 2,1). This is the hangsah process of the attainment of samadhi and this has been expounded in a technical Waidika language. So it has been stated that hangsah is the spiritual thread of manojajña (the spiritual process of concentration) (—
ibid
., Part 1, 17).

Hangsah is also jiwa (embodied being) when he moves in the worldly circle without the recognition of his infinite nature (—Shwetashwataropanishad, 1.6). This mode of existence ceases when the superunion of jiwatman and Paramatman occurs in manojajña (that is, samadhi) (—Pashupatabrahmopanishad, Part 1, 18). The real thread of connection is effected through the five forms of pranayama in which the five praaas are controlled. Jiwa as a conscious being is constantly undergoing changes because his consciousness is oscillating between the four main powers (chatushkala)—sensory, intellective, affective and volitive. These changes are expressed by the functioning of the five pranas as ha-sa movement which is automatic and in which consciousness itself remains unaffected, but it supplies all the power causing its undulatory form. When the normal cessation of respiration occurs, consciousness becomes free from oscillations and in a state of concentration (based on Brahmawidyopanishad, 16–19).

The hangsah-breathing is normal respiration with its rate and depth reduced to an almost imperceptible form by conscious relaxation, general effortlessness and mental calmness. Under this condition of breathing, concentration develops. Hangsah is here hangsah breathing as the basis for concentration on Brahma.

From the mantra viewpoint, Brahma is reducible to the matrika-letters kang, mang and kshang, and the bija-mantras Ong and Kang; danda to the mantra Namash kamandalu to thang; and akshasutra to all matrika-letters from ang to kshang.

Concentration on Power Dakini

The power (shakti) of the Supreme Being is Supreme Power who is eternal and always with and in the being of Supreme Consciousness. Sometimes she is awakened and sometimes she is unroused. In one of her aspects, she is Shabdabrahman, and in another aspect she is beyond it. At times she manifests her specific ‘powerhood’, at other times she is tranquil. She is omnipotent. She manifests her conscious power (ichchashakti) in three forms: yogashakti (the samadhi-power), bhogashakti (the power involved in world-experience) and wriashakti (the heroic power). In samadhi-power one is able to reduce consciousness into the supreme form in asamprajnata samadhi. Bhogashakti is that power which operates when there is awareness of the outer world. In the spiritual practice of the eight-fold yoga, and in worship and other religious activities this power is fully operative. It is also operative in the activities of daily life and all humanitarian actions done with the purpose of pleasing God. Wirashakti is the power of formalization by which Shakti (Power) manifests herself in form. Shakti in form is endowed with eight superpowers (aishwarya) (—based on Sitopanishad, 34–7).

Shakti appears in many forms. In the chakras, there are six main forms. They are in the six chakras from the muladhara to the ajña. They are called Dakini, Rakini, Lakini, Kakini, Shakini, and Hakini (—Shadamnayatantra, 6. 261–2). They are the presiding Divinities of the chakras, that is, the chakras are fully controlled by them. They are also called the doorkeepers. They exercise their power for the selection of qualified practitioners who are able to practise in the chakras.

Power Dakini is situated in the muladhara. Her fierce appearance and weapons excite fear in man who is not spiritually prepared. The drinking vessel in her hand stimulates thirst for drinking and appetite for food. But the food and drink which man takes cannot prevent death. It is indicated in the skulled staff. While living, he often expresses a feeling of harmfulness because he is unable to love others, and the sword and trident are used as destructive weapons. But a practitioner with well-developed spiritual qualities sees in the drinking vessel deathless substance (amrita) which can be made to flow within him by deep concentration, and he proceeds towards immortality in spite of the death of the body as indicated in the skulled staff. The sword is the spiritual knowledge which destroys all mundaneness. The trident removes three forms of pain-pain arising in the body, pain caused by outside influences and pain from the invisible source. Concentration on Dakini develops spiritual qualities.

Dakini is reducible to her germ-mantra Dang, the mantra Khphreng, and the matrika-letters ong, oung,
ah
and phang; the sword to the germmantra khang, and the trident to the matrikaletter oung.

Yoni in muladhara

Yoni is a triangular process, being formed by the triangular kandarpa-energy which is an aspect of the apana-force, and is shining deep red in colour. The mantra-form of this energy is kling. The nature of the energy is of fire which, when aroused, is expressed as love-feeling associated with the intense desire for enjoyment. The kandarpa-energy is always in motion, but its activities are intense when it is brought to the conscious level, and the whole apana system is accelerated by them. The triangular energy is associated with the three-fold control-process termed yonimudra—genito-control. It consists of three factors: (a) ano-genital contraction in which anal-lock develops into genitallock, (b) abdominoretraction, and (c) breathsuspension with chin-lock. Apana-force, including kandarpa-energy, is controlled by yonimudra. For deep concentration on Kundalini, it is very important for neutralizing the kandarpa-energy motions, which is effected by yonimudra. Yonimudra is also an important part of the process for rousing Kundalini. Moreover, it is the first step towards the practice of wajroli—adamantine control.

Swayambhu-liṅga and concentration

Shaṅkara in commenting on Swayambhu (Kathopanishad, 2.1.1) says that Swayambhu is Parameshwara (Supreme Being) who always exists by himself—independently, never dependent on another. Swayambhu is the Supreme Being, and also the name of Brahma, Wishnu and Shiwa (—Wachaspatyam). So Swayambhu is he who exists always by himself, without depending on another or anything else—the eternal self-existing being, that is, the Supreme Being. In the triangle of the muladhara Swayambhu is in the liṅga-form.

The term liṅga has been used here in a technical sense. It has been stated: ‘It is that which is called liṅga because it is subtle, it is the source (of everything), it is that into which all is absorbed, it is also motional, and it is a (specific) form (for the realization) of the Supreme Being’ (—Yogashikhopanishad, 2.9–10). The liṅga is a specific manifestation of Supreme Being, subtle in character, endowed with omnipotency, which in concentration becomes, step by step, reduced from a subtle line-form to a subtle bindu (point) when its motional aspect disappears, and into which all cosmic principles are absorbed. The power aspect associated with the liṅga is Kundalini which gives it a form because of her coils around it, and this form is most suitable for concentration. The nada (suprasound) aspect of the liṅga is aroused and ‘heard’ as pranawa which are the coils of Kuandalini, and the pranawa-concentration to its highest point causes the uncoiling of Kundalini.

That the liṅga is the Supreme Being and in his subtle aspect is realized by the yogis in concentration has been stated: ‘The liṅga which bestows all good and bliss is luminous, imperishable, perfect and omnipresent, and is established in the hearts of yogis’ (—Shiwapurana, 1.26.14). It has also been stated in the Skandapurana that akasha (void) is called liṅga the base of which is the earth and is the abode of the dewas (deities) and into which everything is absorbed. Here the akasha is the chidakasha. The chidakasha is what is undefiled as the akasha, and the support of all—the Brahman (—Wachaspatyam). The base of the liṅga (Swayambhu-liṅga) is the ‘earth’-region in the muladhara where lie Deities and Powers. Swavambhaliṅga is always with Kundalini in the muladhara, and when Kundalini is roused all Deities and Powers and cosmic principles are absorbed into her.

It has been stated: ‘The liṅga is of two kinds, outer and inner. The outer liṅga is material, the inner is subtle and bright. Those who are devoted to religious rites worship the liṅga of material forms. Those who are unprepared take the gross form of the liṅga to be able to concentrate on the subtle liṅga. One who is unable to “see” the spiritual (adhyatmika) liṅga should think of the subtle liṅga in the gross forms. The subtle, shining and immutable liṅga is “seen” by those who possess the knowledge (arising from concentration). The gross liṅga made of earth, wood and other materials is for those who have no such knowledge’ (—Shiwapurana, 1.26. 15–18). The real liṅga is subtle and luminous and is ‘seen’ inside by deep concentration. When a practitioner has not the power of deep concentration, he will have to take the gross liṅga for worship and the thought-form of the gross liṅga for developing concentration. So it has been said that the worship of Swayambhu-liṅga develops (concentration-) knowledge by itself (—
ibid
, 2.16.34).

There is a void aspect (chidra) of Swayambhaliṅga where lies the great fire-energy which becomes activated by prana-force by pranayamic suspension. The entrance is guarded by Kundalini when in coils. This state maintains the ida-piṅgala flows which effect respiration (based on Todalatantra, ch. 8, p. 16). When the fire-energy is released by pranayama, it plays an important role in arousing Kundalini. It has been stated: ‘So long Kundalini and Swayambha are in an unroused state in the muladhara, no spiritual work should be done. . . . That divine Kundalini and that Divine Being (Swayambhu-liṅga) who is the Supreme Being are roused by pranayama and assume the wished for forms’ (—Tripurasaratantra, quoted in Sarwollasatantra, 15. 15–16). When the fire-force is ignited by pranayama both Swayambhu-liṅga and Kundalini are aroused.

The concentration-form of Swayambhu-liṅga is diagrammatic. It has been stated that Shiwaliṅga is in the form of the diagram consisting of a, u, ma, nada and bindu, and is surrounded by pranawa from which arises the nada (pranawa-sound) and thereafter it is absorbed (—Shiwapurana, 3.10. 14–16). The bright subtle line which emerges from the Supreme Bindu assumes the pranawa-form and emits pranawa-sound. In the muladhara, the pranawa-form is the coils of Kundalini around the bright line which is Swayambhu-liṅga. By concentration, pranawa is enlivened and the mantra-sound appears. By deeper concentration the mantra-sound is absorbed into Kundalini and she is then roused along with Swayambhu-liṅga.

Concentration on Kundalini

After a practitioner is well prepared by concentration-on-Brahma, he can undertake concentration-on-Kundalini. The first stage is the concentration-on-form. The concentration-on-form of Kundalini is of red colour like the rising sun in the morning. When the form is clear and well established in consciousness by repeated and long practices, the red colour should be thought of as very bright. At first, the face should be thought of as very bright and gradually the whole body. Then the red form should get slowly absorbed in the shining red colour and finally there will be no form, but only the red light. Now Kundalini is in the form of red light.