Layayoga: The Definitive Guide to the Chakras and Kundalini (60 page)

3 Manipura

The manipura is the third chakra, above the swadhishthana, and lies in the chitrini nadi.

Terminology

The following are the Tantrika terms of the third chakra.

1 Manipura, mentioned in the Todalatantra, ch. 7, p. 14; ch. 9, p. 17; Matrikabhedatantra, ch. 2, p. 2; Kamadhenutantra, ch. 13, p. 16; Gandharwatantra, ch. 5, p. 27; Kubjikatantra, 5.267; 6. 294; Bhutashuddhitantra, ch. 1, p. 2; ch. 2, p. 2; ch. 3, p. 3; ch. 4, p. 4; ch. 5, pp. 4,5; ch. 6, p. 6; ch. 8, p. 8; ch. 10, p. 9; ch. 14, p. 12; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; Mundamalatantra, ch. 6. p. 9; Koulawalritantra, ch, 22, p. 80; Shaktanandataraṅgini, 4.30,34; Rudrayamala, Part 2, 25.55; 27.59, 60; 44.20, 24, 26, 58, 67, 69; 45.7, 10, 11, 13, 16, 18, 19; 46. 35; 56.2; Purashcharyarnawa, ch. 2, p. 90; Shadamnayatantra, 4.64; 5.245, 424; Mridanitantra, quoted in Amarasanggraha MS; Goutamiyatantra, 34.45.

2 Manipuraka, mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5; Mantramahodadhi, 4.22; Tripurasarasamuchchaya, 5.18; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.11; Rudrayamala, Part 2,44.61; Tantrarajatantra, 21.82; Purashcharyarnawa, ch. 6. p. 490; Shiwasanghita, 5.111, 113.

3 Dashapatra (ten-petalled lotus), mentioned in the Todalatantra, ch. 9, p. 16; Tararahasya, ch. 4, p. 23; Sammohanatantra, Part 2, ch. 4, p. 4.

4 Dashadala Padma (the lotus with ten petals), mentioned in the Shaktanandataraṅgini, 4.29; 9.16; Rudrayamala, Part 2, 22.6; Shadamnayatantra, 4.62; 5.265.

5 Dashapatrambuja (the lotus with ten petals), mentioned in the Shaktanandataraṅgini’, 7.14; Gandharwatantra, ch. 8, p. 39.

6 Dashachchada (the lotus with ten petals), mentioned in the Rudrayamala, Part 2, 60.29.

7 Nabhipadma (the navel lotus), mentioned in the Gandharwatantra, ch. 29, p. 112; Shatchakranirupana, Verse 21.

8 Nabhipangkaja (the navel lotus), mentioned in the Sharadatilakatantra, 5.132; Purashcharyarnawa, ch. 5, p. 387.

Position

The manipura is situated in the navel region, that is, that part of the vertebral column which corresponds to the navel region. Technically, the manipura is also called nabhi (the navel) (—Nilatantra, ch. 5, p. 9; Kularnawa, ch. 4, p. 19; Wishwasaratantra, ch. 1, pp. 8, 10; Koulawalitantra, ch. 3, p. 8; Mahanirwanatantra, 5.114). So, the location of the manipura is in the navel region (—Gandharwatantra, ch. 5, p. 27; ch. 8, p. 39; Sammohanatantra, Part 2, ch. 2, p. 2; Koulawalitantra, ch. 22, p. 80; Rudrayamala, Part 2, 22.6; 27.49; Shiwasanghita, 5.111; Goutamiyatantra, 34.45; Mridanitantra, quoted in Amarasanggraha MS
;
Purashcharyarnawa, ch. 6, p. 490; Shaktanandataraṅgini, 4.11,29; 7.14; 9.16; Tripurasarasamuchchaya, 5.18; Mantramahodadhi, 4.22; Shatchakranirupana, Verse 19).

In the Waidika accounts, the manipara has also been termed nabhi chakra (—Soubhagyalakshmyupanishad, 3.3; Yogarajopanishad, Mantra 9). It has also been stated that the manipura is situated in the navel region (—Yogachudamanyupanishad, Mantras 5, 9; Yogashikhopanishad, 1.172; 5.9). Also in the Pouranika accounts it has been stated that the manipura is situated in the navel region (—Dewibhagawata, 7.35.37; 11.1.43).

Description

The manipura (
Plate 7
) has ten petals. This is supported by the Tantrika as well as by the Waidika and Pouranika accounts. The colour of the petals is like dense rain-clouds (purnamegha-prakasha) (—Shatchakranirupana, Verse 19). The commentator Kalicharana interprets purnamegha-prakasha as krishna-warna (= kalawarna—Wachaspatyam and Shabdakalpadrumah; krishna-warna, kala-warna = black colour—Apte). Bhuwanamohana explains it as follows: pura is gadha (= dense—Apte), the colour like dense clouds, that is, a deep black colour. Let us see what other Tantras say about it.

That the colour of the petals is black (krishnawarna) has been clearly stated in the Bhutashuddhitantra, ch. 2, p. 2. It has also been stated that the colour is like rain clouds (—Rudrayamala, Part 2, 27.59; Goutamiyatantra, 34.46). Here, the black colour has been indirectly indicated. It may also mean the smoke colour (dhumra-warna), as it has been stated that the petals are smoke-coloured (—Goutamiyatantra, 34.47). Dhumra is a mixture of red and black colours (—Wachaspatyam, Shabdakalpadruman, and Apte). It has also been said that the colour of the petals is nila (—Kaṅkalamalinitantra, ch. 2, p. 5; Sammohanatantra, Part 2, ch. 2, p. 2; Koulawalitantra, ch. 22, p. 80; Tripurasarasamuchchaya, 5.18; Purashcharyarnawa, ch. 6, p. 490; Mridanitantra, quoted in Amarasanggraha MS). The commentator Wishwanatha (in his Shatchakrawiwriti) accepts the nila-colour as the colour of the petals, and quotes a passage from the Dakshinamurti in which it is stated that the manipuraka is very nila and the letters da to pha are quite nila. Narayana, in commenting on Hangsopanishad, Mantra 10, quotes passages from Parwatiparameshwarasangwada in which the colour of the manipuraka and the letters is said to be blue. Nila is the shyama colour (—Wachaspatyam). Shyama is the black or green colour (—Wachaspatyam and Shabdakalpadrumah). The following indicate that they are of the colour of nila: shaiwala (a kind of aquatic plant), durwa (a kind of grass), young grass, the shoot of a bamboo, and emerald (marakata) and a sapphire (—Shabdakalpadrumah). Nila, here, indicates dark green and dark blue. But nila is also the colour black. So, nila indicates three colours: black, dark green and dark blue. It has been said that the petals are the colour of nila like rain clouds in the sky (—Nirwanatantra, ch. 6, p. 8). Here nila is black.

The colour of the petals is also said to be golden (—Gandharwatantra, ch. 5, p. 27; Shiwasanghita, 5.111), and red (—Shaktanandataraṅgini, 4.11). So the petals of the manipura have the following colours: (a) black, (b) dark green or dark blue, (c) golden and (d) red, and of these the black colour has been generally accepted.

On the petals of the manipura are the letters da, dha, na, ta, tha, da, dha, na, pa, pha. This has been accepted in all Tantras. The letters are with the nada and bindu (—Shatchakranirupana, Verse 19; Nirwanatantra, ch. 6, p. 8; Bhutashuddhitantra, ch. 2, p. 2; Tripurasarasamuchchaya, 5.18). This indicates that the letters are matrika-units. The colour of the matrika letters (from da to pha) is like the colour of the nila lotus (—Shatchakranirapana, Verse 19). Nila means dark-blue here. The colour of the letters is also said to be black (—Bhutashuddhitantra, ch. 2, p. 2), and lightning-like (—Kaṅkalamalinitantra, ch. 2, p. 5; Gandharwatantra, ch. 5, p. 27; Rudrayamala, Part 2, 27.59; Goutamiyatantra, 34.46; Koulawalitantra, ch. 22, p. 80). So the colour of the letters is dark-blue, black or lightning-like. The matrika-letters are arranged from the right to the left.

On the petals of the manipura, there are 10 specific qualities (writtis). They are: spiritual ignorance, thirst, jealousy, treachery, shame, fear, disgust, delusion, foolishness and sadness (—Adhyatma Wiweka, quoted by Narayana in his commentary on Hangsopanishad, Mantra 7). They are arranged in the above order from the right to the left. Jaganmohana differs a little and gives the following order: shame, treachery, jealousy, thirst, spiritual ignorance, sadness, passion, delusion, disgust and fear (—Footnote 87, in connection with the verse 5.104, Mahanirwanatantra).

‘Fire’-region

In the pericarp of the manipura, lies the ‘fire’region which is triangular in form and the colour is like the rising sun (that is, a red colour); within is situated the bija of wahni (—Shatchakranirupana, Verse 19). Wishwanatha quotes a verse from Mayatantra in which it is stated that the ‘fire’-region lying in the pericarp of the ten-petalled lotus is triangular in form and bloodred in colour.

There is in the pericarp of the manipura the ‘fire’-region (—Kaṅkalamalinitantra, ch. 2, p. 5; Koulawalitantra, ch. 22, p. 80), which is triangular in form (—Sammohanatantra, Part 2, ch. 2, p. 2; Mridanitantra, quoted in Amarasanggraha, MS) and red in colour (—Nirwanatantra, ch. 6, pp. 8–9) where lies the wahnibija (fire-germ mantra) (—Sammohanatantra, Part 2, ch. 2, p. 2; Mridanitantra MS). In the Waidika accounts, it has been stated that the ‘fire’-region is a triangle (—Yogachudamanyupanishad, Mantra 10; Yogashikhopanishad, 1.177; 5.14) which is red in colour (—Yogatattwopanishad, Mantra 92). Also in the Pouranika accounts, the ‘fire’-region has been mentioned as triangular in form and red in colour (—Dewibhagawata, 11.8.5).

Kalicharana says that the wahni-bija is Rang, Agni-bija is Rang (—Warnabijakosha). Agni and wahni are synonyms (—Wachaspatyam; Shabdakalpadrumah). Also, wahni-bija is Rang (—Wachaspatyam; Shabdakalpadrumah). It has been clearly stated that the reta (that is, the letter ra—Wachaspatyam; Shabdakalpadrumah; Apte) is in the red triangle of fire (—Yogatattwopanishad, Mantra 93), and still more clearly, in the red triangular ‘fire’-region lies the bija Rang (—Dewibhagawata, 11,8.5).

The matrika-unit rang is red-lightning-like in colour, and there are always the five Deities and five pranas and three forms of power. In the manipura, rang becomes the bija of the ‘fire’-principle, and its red-lightning-like colour is retained. From the bija aspect of Rang appears Deity Wahni in deep concentration. The dhyana-form of the bija aspect of Rang is as follows.

The bija or Wahni is seated on a ram, red like the morning sun and four-armed (-Shatchakranirupana, Verse 20). The form of the wahni-bija is Deity Wahni seated on a ram (—Nirwanatantra, ch. 6, p. 9). Also, the form of wahni-bija is four-armed and seated on a ram (—Mridanitantra MS). Kalicharana cites a passage in which the dhyana-form of Wahni is as follows: ‘seated on a ram, aksha-sutra (a rudraksha rosary) in one hand, and shakti (a spear) in his other’. He adds that the other two hands are to be thought of as in the attitudes of granting boons and of dispelling fear as is seen in other dhyana-forms. So the dhyana-form of Wahni is as follows: he is shining red, seated on a ram, four-armed, and holds a rudraksha rosary and a spear, and shows the gestures of granting boons and dispelling fear.

Rudra

There lies Deity Rudra in the lap of the wahnibija (—Shatchakranirupana, Verse 20; Mridanitantra MS). The presence of Rudra in the fire-triangle has been mentioned in the Kankalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 6, pp. 8–9; Shiwasanghita, 5.112; Rudrayamala, Part 2, 22.7 ; Mantramahodadhi, 4.21; Sharadatilakatantra, 5.133; Yogashikhopanishad, 1.177; 5.14; and Yogatattwopanishad, Mantra 93. In the lap of the wahni-bija means in the bindu of Rang. Rudra appears from the bindu of Rang in deep concentration.

A Tantrika dhyana-form of Rudra is as follows.

Rudra is red like pure vermilion colour, appearing whitish because of his body being smeared with ashes; he has three eyes; he is in the attitude of granting boons and of dispelling fear, and he has attained his full growth (—Shatchakranirupana, Verse 20). According to Kalicharana Rudra should be concentrated upon as seated on a bull (wrisha).This has been supported in the dhyana-form in the Sandhya-process.

During the expiratory phase (rechaka) of pranayama in the sandhya-process, concentration is done on Shambhu (Rudra). The Samaweda form of Shambhu is as follows: he is of white colour, two-armed, holding a trident and a drum, adorned with the crescent moon, three-eyed and seated on a bull. The Yajurweda and the Rigweda forms are the same. In some Rigweda form, Shambhu is dressed in tiger’s skin. However, the main differences from the Tantrika form are these: the colour of the body is white instead of red; he holds a trident and a drum instead of showing the attitude of granting boons and of dispelling fear; and he is seated on a bull.

There is a Waidika form of dhyana which is similar to the Tantrika form. It is as follows.

Rudra is three-eyed, his colour is like the morning sun (that is, red), his body is smeared with ashes; he is showing the gesture of granting boons and being kindly disposed (—Yogatattwopanishad, Mantra 93).

It has been stated that a Shiwa-liṅga, in colour like a black (nila) cloud, is situated in the manipara (in the triangular ‘fire’-region) (—Bhutashuddhitantra, ch. 2, p. 2). This Shiwaliṅga is the Rudra-liṅga with six faces lying in the manipura (—Sammohanatantra, Part 2, ch. 2, p. 2). This liṅga has also been called Siddha (endowed with great yoga-power) Rudra (the Siddha-liṅga named Rudra—Jaganmohana) (—Shiwasanghita, 5.112). So Rudra has two aspects, the liṅga and the dewata-form. In the liṅga-form, he is black in colour. In the dewata-form he is either red or white. Moreover, the liṅga-form may remain in substance in the bindu of the bija Rang, from which Rudra-inform emerges. It has also been stated that Wishnu is in the manipara (—Gandharwatantra, ch. 5, p. 27). This is a special process of concentration. (For the concentration form of Rudra see
Plate 8
, left top figure.)

Lakini

Power Lakini is situated in the manipura (—Shatchakranirupana, Verse 21; Kankalamalinitantra, ch. 2, p. 5; Todalatantra, ch. 7, p. 14; Sammohanatantra, Part 2, ch. 2, p. 2; Shiwasanghita, 5.112; Rudrayamala, Part 2, 22. 7; Mantramahodadhi, 4.21; Koulawalitantra, ch. 22, p. 80; Mridanitantra MS). Lakini has been called the door-keeper (—Sammohanatantra, Part 2, ch. 2, p. 2), because concentration on her makes things easier in the manipura. Also, concentration on Rudra with Lakini is necessary for the attainment of success in yoga (—Rudrayamala, Part 2, 22.7). Lakini has also been called Bhadrakali (—Nirwanatantra, ch. 6, p. 9).

A dhyana-form of Lakini is as follows.

Lakini is four-armed, of shining black (or dark-blue) (shyama) colour, dressed in yellow raiment, adorned with various ornaments, and in deep concentration (—Shatchakranirupana, Verse 21). The commentator Ramawallabha interprets ‘shyama’ as ‘the golden colour’. Jaganmohana says that Lakini is of the colour of tapta-gold (Footnote 87, in connection with the verse 104, Mahanirwanatantra). The word tapta is vague. It may mean heated or red-hot. So tapta-gold means red-hot gold, that is, shining red, rather than gold-coloured.

Kalicharana quotes a verse in which the dhyana-form of Lakini is given as follows.

Divine Lakini is nila (black or dark-blue), and has three faces, each having three eyes, with large teeth, and is powerful; she holds in her right hands wajra (a thunderbolt) and a spear (shakti), and her left hands are in the gestures of dispelling fear and of granting boons. This dhyana-form is similar to what has been stated in the Jamala, quoted in the Yogakalpalatika MS. Even the wordings are almost similar.