Layayoga: The Definitive Guide to the Chakras and Kundalini (58 page)

The next step is to transform Kundalini, who is in the red light form, to the lightning-like splendorous form. Now Kundalini has no shape, but is only in her splendorous form. The practitioner is advised to see, in the lightning-like brightness the formless subtle Kundalini in concentration. There will be more and more perception of her subtleness through her brilliant lustre. These forms of concentration should be done in the muladhara.

In another of her aspects, Kundalini is situated in the brahma nadi and extends from the muladhara to the sahasrara, and is supremely subtle and in the nature of force (—Wishwasaratantra, ch. 2, p. 12). Concentration should be done on this supremely subtle Kundalini in the brahma nadi who extends from the muladhara to the sahasrara. To be able to accomplish this advanced concentration, the practitioner is advised to do the following forms of concentration:

1  (a) Concentration on Fire (Wahni)-Kundalini who is shining red like the molten gold in the muladhara.
(b) Concentration on Fire-Kundalini who is situated from the muladhara to the bottom of the anahata.

2  (a) Concentration on Sun (Surya)-Kundalini who is splendorous like many suns at a time, in the anahata.
(b) Concentration on Sun-Kundalini from the anahata to the Swadhishthana.

3  (a) Concentration on Moon (Chandra)-Kundalini who is lustrous like many moons at a time and in the form of amñita (deathless substance), in the ajña.
(b) Concentration on Moon-Kundalini, situated from the ajña to the end of brahmarandhra.

4  Concentration on Turya (the fourth aspect)-Kundalini who is only spiritual consciousness, in the sahasrara.

After the practice of all these forms of concentration, bhutashuddhi-concentration should be undertaken. After it is accomplished, the process of arousing Kundalini should be practised. At first, the mantra should be aroused according to the instructions of a guru. Then, the arousing of Kundalini should be practised. The roused Kundalini then goes to the sahasrara after absorbing all principles lying in the chakras, where samprajñata samadhi is attained. At this stage, consciousness is only in the form of Kundalini. When this stage is fully established, the Kundalini-consciousness is coiled into Kundalini when she alone shines in Supreme Consciousness and finally is absorbed into it in asamprajñata samadhi.

2 Swadhishthana

The swadhishthana is the second chakra, lying above the muladhara in the chitrini nadi.

Terminology

The following are the Tantrika terms of the second chakra.

1 Swadhishthana, mentioned in the Nilatantra, ch. 5, p. 9; Todalatantra, ch. 7, p. 14; ch. 9, p. 17; Kamadhenutantra, ch. 13, p. 16; Kaṅkalamalinitantra, ch. 2, p. 4; Kularnawa, ch. 4, p. 19; Jñanasankalinitantra, verse 67; Gandharwatantra, ch. 5, p. 27 ; Mantramahodadhi, 4.21; Kubjikatantra, 6. 289; Tripurasarasamuchchaya, 5.11 ; 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; Wishwasaratantra, ch. 1, p. 10; Mundamalatantra, ch. 6, p. 9; Sharadatilakatantra, 5.131; Shaktanandataraṅgini, 4.11,29, 30, 34; 9.16; Rudrayamala, part 2, 15.35; 22.4; 25.55; 27.57,58; 37.14,35; 44.20,21; Mahanirwanatantra, 5.94; Tantrarajatantra, 21.82; Purashcharyarnawa, ch. 2, p. 90; ch. 5, p. 387; ch. 6, p. 490; Shaktisangamatantra, 61.114; Shadamnayatantra, 5.262;423; Shiwasanghita, 5.106,107,213; Mridanitantra (quoted in Amarasanggraha MS); Goutamiyatantra, 34.44; and Shatchakrainirupana, verse 18.

2 Adhishthana, mentioned in Sammohanatantra, Part 2, ch. 2, p. 2; and Koulawalitantra, ch. 22, p. 80.

3 Bhima, mentioned in Nirwanatantra, ch. 5, p.6.

4 Shatpatra (lotus with six petals), mentioned in Todalatantra, ch. 9, p. 16; Sammohanatantra, Part 2, ch. 4, p. 4; Gandharwatantra, ch.8, p. 39; Shaktanandataraṅgini, 7.14.

5 Shaddala padma (lotus with six petals), mentioned in Tararahasya, ch. 4, p. 22 ; Rudrayamala, Part 2, 45.6; 60.28.

6 Wari-chakra (chakra containing ‘water’-principle), mentioned in Rudrayamala, Part 2, 21.97,107,112,113.

Position

The swadhishthana is situated in the genital region, when considered externally. As the chakras are in the chitrini, and the chitrini is within the sushumna as the third nadi, and the sushumna is within the vertebral column, so the swadhishthana is within that part of the vertebral column which corresponds to the genital region. That the swadhishthana is situated in the genital region has been stated in the Shatchakranirupana, Verse 14; Jñanasaṅkalinitantra, Verse 67; Gandharwatantra, ch. 8, p. 39; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, pp. 8,10; Koulawalitantra, ch. 3, p. 8; Shaktanandataraṅgini, 7.14; Mahanirwanatantra, 5.114; Mridanitantra (quoted in Amarasanggraha MS), and in all other Tantras. That the position of the swadhishthana is in the genital region has also been mentioned in the Waidika as well as in the Pouranika accounts.

Description

The swadhishthana (
Plate 4
) has six petals (—Shatchakranirupana, Verse 14; and in all Tantras. and in the Waidika and Pouranika accounts). The colour of the petals is vermilion-red (—Shatchakranirupana, Verse 14; Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 5, p. 7 ; Shiwasanghita, 5.106; Mridanitantra, quoted in Amarasanggraha MS). The colour has also been stated to be fire-like red (—Gandharwatantra, ch. 5, p. 27; Rudrayamala, Part 2, 27.56; Goutamiyatantra, 34.43), lightning-like (—Bhatashuddhitantra, ch. 1, p. 2), lustrous red (—Sammohanatantra, Part 2, ch. 2, p. 2); whitish red (—Tararahasya, ch. 4, p. 22); and deep-red (—Koulawalitantra, ch. 22, p. 80). In the Parwati-Parameshwara-sangwada (—dialogue) (quoted by Narayana in his commentary on the mantra 10 of Hangsopanishad), it has been stated that the colour is of gold.

On the petals are the letters from ba to la with bindu (that is, nada-bindu—the matrika-letters) (—Shatchakranirupana, Verse 14, and in all Tantras and Pouranika accounts). The matrika-letters are arranged from right to left. The colour of the matrika-letters is like that of lightning (—Shatchakranirupana, Verse 14). It has also been stated that the colour is diamond-like white (—Gandharwatantra, ch. 5, p. 27; Rudrayamala, Part 2, 27. 56–57; Goutamiyatantra, 34. 43–44); white (—Bhatashuddhitantra, ch. 1, p. 2); and vermilion-red (—Koulawalitantra, ch. 22, p. 80). It has been stated in the Pouranika accounts that the matrika-letters are of a diamond-white colour.

There are six specific qualities (writtis) on the six petals of the swadhishthana. They are: affection (or indulgence), pitilessness, feeling of all-destructiveness, delusion, disdain and suspicion (—Adhyatma Wiweka, quoted by Narayana in his commentary on Hangsopanishad, Mantra 7). They are arranged in the above order from right to left. Jaganmohana (Footnote 87, in connection with the verse 104, Mahanirwanatantra) gives the following order: affection, suspicion, disdain, delusion, feeling of all-destructiveness and pitilessness.

Within the swadhishthana (that is, inside the pericarp of the swadhishthana) is the half-moon-shaped ‘water’-region of Waruna of white colour and inside it lies the bija Wang which is moon-white and seated on a makara (kind of alligator) (Shatchakranirupana, Verse 15). It has been stated that in the pericarp of the swadhishthana is situated (Deity) Waruna (—Kaṅkalamalinitantra, ch. 2, p. 5). This means that Waruna, who is in the form of the bija mantra Wang, lies in the ‘water’-region which is situated in the pericarp of the swadhishthana. That the watery Waruna-bija (Wang) is within this chakra has been stated in the Sammohanatantra, Part 2, ch. 2, p. 2. The Waruna-bija which is within the Waruna-region has four arms and is seated on makara (—Mridanitantra, quoted in Amarasanggraha MS). The Waruna-bija has the pasha (noose) in its hand (—the passage quoted by Kalicharana). That the semilunar ‘water’-region is within the pericarp of the swadhishthana has been stated in the Waidika accounts (—Yogashikhopanishad, 1. 176; 5.13). In the Pouranika accounts, it has been stated that the ‘water’-region is half-moon-shaped and white and encloses the bija Wang (—Devibhagawata, 11.8.4).

The bija aspect of Wang is Deity Waruna, that is, from the bija wa arises Waruna. There is no distinction between the bija and the form. Waruna is in the form of Wang as well as in divine form. The concentration form of Waruna is as follows:

Waruna is white in colour; he has four arms and is seated on a makara; he holds the pasha (noose) in one of his hands.

Wishnu

In the lap of the bija Wang (that is in the lap of Deity Waruna who is in the form of Wang) is Hari (a name of Wishnu—Shabdakalpadrumah and Wachaspatyam), who is bright dark-blue (or black) (nila), graceful, youthful and pleasing; he has four arms and is dressed in yellow raiment; he wears shriwatsa (a mark on the chest of Wishnu) and koustubha (the celebrated gem worn by Wishnu on his chest) (—Shatchakranirupana, Verse 16).

Kalicharana explains ‘in the lap’ (arike) to mean within the bindu which is on the top of the bija. As Brahma arises from the bindu of Lang, so Wishnu appears from the bindu of Wang in deep concentration. It has been stated that above the Waruna-bija (that is, Wa) is the great liṅga in the form of Wishnu (—Sammohanatantra, Part 2, ch. 2, p. 2). This indicates that Wishnu in the liṅga-form is within the bindu of the Wang and emerges from the bindu as Wishnu in deep concentration. The presence of Wishnu has also been mentioned in Rudrayamala, Part 2, 22.4; Sharadatilakatantra, 5.132; Mridanitantra, quoted in Amarasanggraha MS; Mantramahodadhi, 4.20; Todalatantra, ch. 7, p. 14; and Shadamnayatantra, 5. 262–3. Wishnu has been described as the presiding Deity of the swadhishthana (—Yogashikhopanishad, 1.176; 5.13).

Kalicharana quotes a verse from another Tantra in which it has been stated that Hari (Wishnu), who is in the lap of him who holds the noose in his hand (that is, Waruna), is darkblue (or black) (shyama) and dressed in yellow raiment and has four arms, and holds a shankha (conch), chakra (wheel), gada (mace) and padma (lotus) in his hands. The Nirwanatantra (ch. 5, p. 7) says that Wishnu is four-armed, dressed in yellow raiment, adorned with wanamala (a large garland of flowers of all seasons) and tranquil in appearance.

In the form of Narayana (an epithet of Wishnu—Wachaspatyam, Shabdakalpadruma, Apte) for concentration, he has been described as holding a conch, wheel and mace (—Atmaprabodhopanishad, 1.2).

In the commentary on this mantra, Gangacharana (Garigacharana Bhattacharya Wedantawidyasagara, the commentator of this Upanishad) quotes a verse from Wishnusanghita which says: Wishnu wears a crown, jewelled earrings, shriwatsa (a curl)-mark on his chest, and a large garland of flowers of all seasons (wanamala), he is pleasing in appearance and holds (in his hands) a conch, a wheel, a mace and a lotus, and the world is at his feet.

The dhyana-form of Narayana as Krishna is as follows: he is in the fully blown eight-petalled hrit-lotus; his feet are marked with the divine ensign and umbrella, and the shriwatsa mark is on his chest, the koustubha-gem on his breast; he wears armlets, a garland (wanamala), a crown, bracelets and makara-shaped earrings; he has four arms and holds a conch, a wheel, the sharnga-bow, a lotus and a mace; he is of golden colour, serene, and makes his devotees free from fear. Or concentration can be done on Krishna holding a flute and a horn (that is two-armed) (—Gopalatapinyupanishad, Part 2, 469). It is stated that Wishnu as Krishna has two arms and holds the flute (—Nirwanatantra, ch. 5, p. 7). Bhutashuddhitantra (ch. 9, p. 8) says that Hari (Wishnu) is dark-blue (or black) in colour, dressed in yellow raiment, wears the wanamala, the crown, earrings, the shriwatsa-mark, the koustubha-gem, a necklace of jewels and anklets; he has long arms, bright eyes and a kindly disposed face and grants boons.

From the above accounts, the concentration form of Wishnu emerges as follows.

Wishnu is shining dark-blue (or black) in colour, graceful, youthful and serene; he has four arms, and holds in his hands a conch, wheel, mace and lotus, and also the sharṅga-bow; he is dressed in yellow raiment and wears shriwatsa-mark and the koustubha-gem on his breast and wanamala on his neck; he is ornamented with the crown, jewelled earrings, anklets; he has bright eyes and is kindly disposed, and he grants boons.

The colour of Wishnu has been generally accepted as dark-blue or black (—Shatchakranirupana, Verse 16; Bhwtashuddhitantra, ch. 9, p. 8). In the Waidika form of concentration, Wishnu has been described as of dark-blue or black colour (—Waidika Sandhya-widhi). The colour of Wishnu is also golden (—Gopalatapinyupanishad, Part 2, 49), crystal-white (—Garudapurana, Part 1, 30.11), moon-white (—
ibid
., Part 1, 31.10; Skandapurana, 1.1.1.1; Mahabharata, 12.332.66); and white (—Mahabharata, 12.272, 28). It has been stated that the colour of Wishnu changes according to yuga (an age of the world—Apte). In the Satya-age, Wishnu is white, in the Treta-age he is red, in the Dwapara-age he is yellow, and in the Kali-age he is black (—Warahapurana, 3.18). A Waidika dhyana form of Narayana (Wishnu) is as follows: He is fourarmed, has the colour of pure crystal, wears a crown and is dressed in yellow raiment (—Yogatattwopanishad, 89–90).

Kalicharana says that we should think of Wishnu as seated on garuda, as we have seen that Brahma is seated on the hangsah in the muladhara. It is not necessary to infer this as we find in the Waidika concentration-form that Wishnu is seated on garuda (—Waidika Sandhyawidhi).

It has been stated that it is the Power of Wishnu that maintains, but not Wishnu, so he is as if a corpse (—Kubjikatantra, 1. 26–7). This indicates that the power, of Wishnu is Wishnu himself, and therefore the form of his power is the form of Wishnu. So it has been stated that Sawitri (as Power of Wishnu) has the same form as Wishnu (—Rigweda Sandhya-process), and Sawitri is in the form of Wishnu (—Samaweda Sandhya-process). The concentration-form of Sawitri is as follows: Sawitri is of black colour, four-armed, three-eyed, holding a conch, wheel, mace and lotus, youthful, seated on the garuda, the Power of Wishnu and in the form of Wishnu (—Yayurweda Sandhya-process). From this form we have to infer that Wishnu also has three eyes. (For the concentration-form of Wishnu, see
Plate 5
, left top figure.)