Layayoga: The Definitive Guide to the Chakras and Kundalini (66 page)

Description

The lotus called wishuddha (
Plate 14
), situated in the neck region, is of the shining smoke colour; and the petals are adorned with all the Vowels (that is, the sixteen matrika-letters from ang to ah) of deep red colour which are ‘seen’ by him whose consciousness is illumined by the concentration-light (diptabuddhi); there is the void-region (nabhomandala) (in the pericarp of the wishuddha) which is like the full moon (that is, shining white—Bhuwanamohana) and circular in shape; (within this region) there lies the form (tanu, that is, the bija) of Ambara ( = akasha-bija) which is white and seated on a snow-white elephant (—Shatchakranirupana, Verse 28).

In this verse, there is no clear mention of the petals of the wishuddha. But it has been stated that all the vowels are on its petals. This means that as the number of the vowels is sixteen, so, by implication, the number of the petals is sixteen. Each matrika-letter is on one petal. Kalicharana also says the same. In support of which he quotes a verse which states that above it (anahata) is the smoke-coloured sixteen-petalled lotus; on the petals are sixteen vowels with bindu (that is, the first sixteen matrika-units) which are deep red in colour; its filaments are red and there is the void-region (in its pericarp).

It has been clearly stated that the wishuddha has sixteen petals (—Nirwanatantra, ch. 8, p. 10; Gandharwatantra, ch. 5, p. 28; Mantramahodadhi, 4.24; Sammohanatantra, Part 2, ch. 2, p. 2; Koulawalitantra, ch. 22, p. 81; Sharadatilakatantra, 5.134; Shaktanandataraṅgini 4.13; Rudrayamala, Part 2, 27.65; Purashcharyarnawa, ch. 5, p. 387; ch. 6, p. 490; Shiwasanghita, 5.124; Goutamiyatantra, 34.52; Jñanachudamani, quoted in the Yogakalpalatika MS), and its petals are smoke-coloured i—Kaṅkalamalinitantra, ch. 2, p. 5; Tripurasarasamuchchaya, 5.23; Bhutashuddhitantra, ch. 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; Koulawalitantra, ch. 22, p. 81; Shaktanandataraṅgini, 4.13; Puraschcharyarnawa, ch. 6, p. 490; Shiwasanghita, 5.124; Dakrshinamurti, Jñanarnawa and Jñanachudamani, quoted in the Yogakalpalatika MS; Mridanitantra, quoted in the Amarasanggraha MS), or the shining smoke colour (—Gandharwatantra, ch. 5, p. 28; Rudrayamala, Part 2, 22.10; 27.66.

There are vowels (the first sixteen matrika-letters) on the petals of the wishuddha (Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8; Sharadatilakatantra, 5.134; Purashcharyarnawa, ch. 5, p. 387; Shiwasanghita, 5.124), and these vowels are 16 in number (—Kaṅkalamalinitantra, ch. 2, p. 5 ; Gandharwatantra, ch. 5, p. 28; Mantramahodadhi, 4.23: Tripurasarasamuchcheya, 5.23; Bhutashuddhitantra, ch. 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.13; 7.14; Rudrayamala, Part 2, 27.66; Mahanirwanatantra, 5.113; Shadamnayatantra, 5.267; Jñanachudamani, quoted in the Yogakalpalatika MS; Mridanitantra, quoted in the Amarasanggraha MS). The colour of the vowels is red (—Koulawahtantra, ch. 22, p. 81; Dakshinamurti and Jñanarnawa, quoted in the Yogakalpalatika MS) and also golden (—Mridanitantra, quoted in the Amarasanggraha MS). The sixteen vowels or the matrika-letters are:
ang
, ang, ing,
ing
, ung,
ung
, ring,
ring
, lring,
lring
, eng, aing, ong, oung, ang, ah.

There are sixteen specific qualities (writtis) on the sixteen petals of the wishuddha chakra. They are arranged from the right to the left as the petal arrangement, and in the following order: (1) Pranawa (the mantra Ong), (2) Udgitha (the Sama-mantras), (3) Hung (a mantra), (4) Phat (a mantra), (5) Washat (a mantra), (6) Swadha (a mantra), (7) Swaha (a mantra), 8 Namaha (a mantra), (9) amrita (deathlessness), and the seven (musical) tones, viz, Shadja and others (—Adhyatma Wiweka, quoted by the commentator Narayana in his commentary on Hangsopanishad, Mantra 7). Jaganmohana gives the names and their order as follows: The seven tones—(1) Nishada, (2) Rishabha, (3) Gandhara, (4) Shadja, (5) Madhyama, (6) Dhaiwata, and (7) Pañchama; (8) poison, 9 Hung, (10) Phat (11) Woushat, (12) Washat, (13) Swadha, (14) Swaha, (15) Namah (these seven mantras), and (16) amrita (—Footnote 87, in connection with the verse of the Mahanirwanatantra, 5.104).

Akasha-region

There is the akasha (void)-region in the pericarp of the wishuddha (—Kaṅkalamalinitantra, ch. 2, p. 5; Bhutashuddhitantra, ch. 2, p. 2; ch. 8, p. 8; ch. 14, p. 12; Koulawalitantra, ch. 22, p. 81; Shaktanandataraṅgini;, 4.30). The akasha is the void-principle (shunyatattwa) (—Bhatashuddhitantra, ch. 4, p. 4), and is in the nature of power (—
ibid
., ch. 2, p. 2); it is Deity Sadashiwa himself (—Sammohanatantra, Part 2, ch. 2, p. 2). There are five different aspects of akasha, namely, abhrakasha (atmospheric void), jalakasha (void in water), ghatakasha (void within a jar), patakasha (void in relation to a surface), and mahakasha (supreme void) (—Mahamuktitantra, quoted in the Yogakalpalatika MS). The five aspects of akasha have also been stated in the Waidika accounts. They are as follows: gunarahita akasha (attributeless void), parakasha (supervoid), mahakasha (supreme void), tattwakasha (bright void), and suryakasha (sun void) (—Mandalabrahmanopanishad, 1.2.13).

The shape of akasha (void)-region is circular (—Mantramaharnawa, ch. 4, p. 41). It has been stated that there is the moon-region in the pericarp of the lotus (wishuddha); there is also a six-cornered diagram where are situated Sadashiwa and Gouri (—Nirwanatantra, ch. 8, p. 10). It has also been stated that there is a beautiful triangle (in the wishuddha) where the filaments are (that is, in the pericarp), and here (in the triangle) is Sadashiwa (—Sammohanatantra, Part 2, ch. 2, p. 2). It has been stated clearly that there (in the pericarp of the wishuddha) is the akasha-region which is triangular in shape and of smoke colour (—Mridanitantra, quoted in the Amarasanggraha MS). So the akasha-region is circular or triangular. In the Waidika accounts, it has been stated that the akasha-region is circular (—Yogatattwopanishad, Mantra 98; Yogashikhopanished, 1.178; 5.15). That the akasha-region is circular has also been stated in the Pouranika accounts (—Dewibhagawata, 11.8.7).

The colour of the akasha-region is implied as moon-white (—Shatchakranirupana, Verse 28; Nirwanatantra, ch. 8, p. 10). But the colour has been clearly mentioned as white or crystal-like transparent (swachcha) in the Mantramaharnawa, ch. 4, p. 41. It has also been stated that the colour is smoke (—Mridanitantra, quoted in the Amarasanggraha MS). That the colour of the akasha-region is smoke has also been stated in the Waidika accounts (—Yogatattwopanished, Mantra 98). But the Pouranika account supports the white (or transparent) colour of the region (—Dewi bhagawata, 11.8.7). So the akasha-region is white, transparent, or smoke in colour.

The form (tanu) of ambara (mentioned in the Shatchakranirupana, Verse 28) means the bija of Deity Ambara, that is, akasha-bija which is Hang. Ambara is akasha (void) (—Wachaspatyam; Shabdakalpadrumah). Tanu is body or form. Here, it is the mantra-form of akasha. The mantra-forms of ambara and akasha are ang and hang (—Warnabijakoshah). In the wishuddha chakra, the bija-mantra of akasha (or ambara) is Hang. It has been stated that kha-bija is inside the akasha-region (—Mridanitantra, quoted in the Amarasanggraha MS). Kha is akasha (—Wachaspatyam; Shabdakalpadrumah). The mantra-forms of kha are lring and hang (—Warnabijakoshah). So the khabija is akasha-bija which is Hang. It has been clearly stated in the Mantramaharnawa, ch. 4, p. 41, that the bija Hang is in the akasha-region. It has been supported by the Waidika account in which it has been stated that there is the ha-letter (that is, the matrika-letter hang as the bija) in the circular akasha (—Yogatattwopanishad, Mantra 98). That the ha-letter is the Hang-bija has been stated in the Pouranika account which says that concentration should be done on the akasha-region where lies the Hang-bija (—Dewibhagawata, 11.8.7). The Hang-bija is white (—Bhutashuddhi, quoted by Kalicharana).

The akasha-bija Hang is seated on an elephant (—Mridanitantra, quoted in the Amarasanggraha MS; Kaṅkalamalinitantra, ch. 2, p. 5), and the colour of the elephant is white (—Nigamalata; Bhutashuddhi, quoted by Kalicharana).

More about the forms of the Hang-bija

The bija (as Deity Ambara or Akasha) holds the pasha (noose) and aṅkusha (goad) and makes the gestures of granting boons and dispelling fear; in the lap of the mantra (that is, Hang-bija), there always is he who is known as Deity Sadashiwa; he is white in colour and three-eyed, and has five faces and ten arms, clad in a tiger’s skin; his body is united with that of Girija (Power of Shiwa) (—Shatchakranirupana, Verse 29).

The bija-aspect of Hang assumes the divine form of Deity Ambara who is white and seated on a white elephant. He has four arms (—Mridanitantra, quoted in the Amarasanggraha MS) and holds a noose and a goad, and makes the gestures of granting boons and dispelling fear (—Nigamalata). This is the concentration form of Ambara.

Sadashiwa

Deity Sadashiwa lies in the lap of Hang-bija (—Mridanitantra, quoted in the Amarasanggraha MS; Nigamalata). In the lap of the Hang-bija means that Sadashiwa is always in the bindu of the bija and manifests himself in form in concentration. The manifested form of Sadashiwa is as follows: he is white in colour (-Shatchakranirupana, Verse 29); he has five faces and three eyes (to each face) (—Nirwanatantra, ch. 8, p. 10; Mridanitantra MS), and ten arms (—Mahanirwanatantra, 14.35; Nigamalata), and is clad in tiger’s skin (—Mahanirwanatantra, 14.33; Nirwanatantra, ch. 8, p. 10). The presence of Sadashiwa in the wishuddha chakra has been generally recognized (—Todalatantra, ch. 7, p. 14; Mantramahodadhi, 4.23; Sammohanatantra, Part 2, ch. 2, p. 2; Sharadatilakatantra, 5.135; Rudrayamala, Part 2, 22.9; Puraschcharyarnawa, ch. 5, p. 387; Mantramaharnawa, ch. 4, p. 42; Shadamnayatantra, 5.267).

In the text (Shatchakranirupana, Verse 29), it has been stated that Sadashiwa’s body is not different from Girija, that is, Sadashiwa and Girija have the same body. This means that Sadashiwa is in the form of Ardhanarishwara in which the Supreme Power, who is the Mother of the universe in the form of Gouri, is the half of the body of Shambhu (Shiwa) (—Nirwanatantra, ch. 8, p. 10). Kalicharana also interprets it as Ardhanarishwara (half male and half female form), Ardhananshwara is a form of Shiwa in which the female (that is Shakti—Power) forms the half part of Ishwara (Shiwa) (—Wachaspatyam). It cannot be translated by the word androgyne or hermaphrodite. It is a form in which Supreme Consciousness-Power manifests both the Shiwa and Shakti (Power) aspects distinctly but also in union. The right part is Shiwa and the left part is Shakti. Kalicharana says that Ardhanarishwara is of golden colour on his left half of the body, and white on his right half. He cites a verse in which it is stated that there (in the wishuddha) is Deity Sadashiwa who is clad in white raiment and half of his body is the same as that of Girija, his body being of both silver (white) and gold (yellow) colour. The Ardhanarishwara form is also called Hara(Shiwa)-Gouri(Shakti) -murti (form) (—the commentator Shaṅkara) and Uma (Shakti )-Maheshwara( Shiwa) (—Shabdakalpadrumah).

Sadashiwa as Ardhanarishwara is on the bull, half of whose body is that of the great lion (that is, the half-bull-half-lion) (—Nirwanatantra, ch. 8, p. 10). The carrier (wahana) of Shiwa is the bull, and that of Shakti is the great lion (maha singha). As the right part is Shiwa and the left part is Shakti (
ibid
., ch. 8, p. 10), so the bull part is on the right side and the lion part on the left side.

Sadashiwa has ten arms. But in the text (—Shatchakranirupana, Verse 29), there is no mention of the implements which are in his hands, kalicharana quotes a verse in which the implements carried by Sadashiwa have been mentioned. They are as follows: the shula (trident), the taṅka (axe, or chisel), the kripana (sword), the wajra (thunderbolt), dahana (fire), the nagendra (the great serpent), the ghanta (bell), the aṅkusha (goad), and the pasha (noose), and a hand in abhaya-mudra (the gesture of dispelling fear).

So the concentration-form of Sadashiwa as Ardhanarishwara is as follows.

The right half of the body of Ardhanarishwara is white and the left half is of golden colour; he is on the bull-lion; he has five faces and each face has three eyes; he is clad in tiger’s skin; he has ten arms and carries in his hands a trident, a chisel (or an axe), a sword, the thunderbolt, fire, the great snake, a bell, a goad and a noose, and makes the gesture of dispelling fear. (See
Plate 15
, left top figure.)

Sadashiwa has another form (not as Ardhanarishwara), described as follows. ‘He is calm and as bright as ten million moons, and clad in a tiger’s skin; his sacred thread is the serpent and his body is smeared with ashes and ornamented with snakes; he has five faces of the smoke, yellow, vermilion, white and deep red colour, and three eyes to each face; his head is covered with matted hair and he holds Gaṅga (the sacred river by that name); he is adorned with the moon (in crescent form) on his forehead; he has 10 arms, holding in his left hands the kapala (skull), pawaka (fire), the pasha (noose) the pinaka (Shiwa’s bow) and the parashu (axe), and in his right hands the shula (trident), the wajra (thunderbolt), the aṅkusha (goad) and the shara (arrow), and shows wara (-mudra with one of his right hands) (the gesture of granting boons); he is white as snow, the kunda flower, or the moon, and seated on a bull’ (—Mahanirwanatantra, 14.32–7). This is also the concentration-form of Sadashiwa.

There is a Waidika concentration-form of Sadashiwa as Ardhanarishwara which is as follows. ‘Sadashiwa is like pure crystal (that is. colourless transparent, or pure white) and holds the crescent on his forehead; he has five beautiful faces, three eyes (to each face), and ten arms; he holds all implements and is adorned with all kinds of ornaments, he shows the gesture of granting boons; and one half of his body is of Uma (Power of Shiwa)’ (—Yogatattwopanishad, Mantras 100–1).

Power Shakini

In this lotus (that is, in the pericarp of the wishuddha chakra—Kalicharana), is Shakini (the Power named Shakini—Kalicharana) who is white like the ocean of nectar (—Kalicharana) (or whiter than the ocean of nectar—Bhuwanamohana), clad in yellow raiment, and the shara (arrow), the chapa (bow), the pasha (noose) and the srini (goad) are held in her four beautiful hands (—Shatchakranirupana, Verse 30). (See
Plate 15
, right top figure.)