Layayoga: The Definitive Guide to the Chakras and Kundalini (68 page)

7 Talu

The talu chakra is not included in the six-chakra group. It is the seventh chakra numerically, counting from the muladhara. It is not the chakra which is stated to be situated in the talumula (—Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8; Dewibhagawata, 11.1.43). The word ‘talumwla’ has been technically used here to mean the lowest part or the base of the palatine region—the neck. The reputed commentator Nilakantha has also interpreted the word as kantha = neck or throat (—Commentary on Dewibhagawata, 11.1.43). So, the chakra situated in the talumula is the wishuddha.

The talu chakra has been mentioned in the Waidika accounts. The term talu chakra has been used in the Soubhagyalakshmyupanishad, 3.6. It is above the kantha chakra (wishuddha) and below the bhru chakra (ajña) (—
ibid
., 3.5–7). Another Waidika term of the talu chakra is the taluka chakra which has been called the sixth chakra, the fifth being the kantha chakra (wishuddha), and the seventh being the bhra chakra (ajña) (—Yogarajopanishad, Mantras 12, 13, 15). Here it is very clear that the taluka (or talu) chakra is above the wishuddha and below the ajña. The talu chakra has been indirectly mentioned in the Darshanopanishad, 7.12.

In the Pouranika accounts the talu chakra has been mentioned. In connection with the pranayamika-dharana, prana is held in the four-petalled lotus (muladhara), the six-petalled lotus (swadhishthana), the navel region (manipura), the twelve-petalled lotus in the heart region (anahata), the sixteen-petalled lotus (wishuddha), in the palatine region (talu chakra), and finally the brahmarandhra (brahmarandhra or nirwana chakra) (—Skandapurana, 1.2.55. 44–5). Here the talu chakra has been indirectly mentioned. It has been stated that concentration should be done on the hrit lotus, in the anal region (muladhara), navel region (manipura), throat region (wishuddha), palatine region (talu chakra), the eyebrow-space (ajña) in the forehead and dwadashanta (the brahmarandhra or nirwana chakra) in the top part of the brain (Shiwapurana, 5b. 29. 131-2). Here also the talu chakra has been indirectly mentioned. The talu (palate) region as a place for concentration has been mentioned in the Liṅgapurana, 2.21.28. The talu region indicates the talu chakra which is situated in the palatine region.

The talu chakra has not been dealt with in the general Tantrika texts. It is a special chakra about which a disciple should learn directly from his guru. However, the subject has been briefly treated in certain Tantrika manuscripts. The talu chakra has been mentioned in the Amarasanggraha MS, Brahmasiddhantapaddhati MS and Tattwayogabindu MS. It has been stated in the Tattwayogabindu that the wishuddha chakra is situated in the region of the neck, then the sixth is the talu chakra, and then the ajña chakra is in the eyebrow region. It has been clearly indicated here that the talu chakra is above the wishuddha and below the ajña.

According to Jaganmohana Tarkalaṅkara, a great authority on the Tantras, there is a secret chakra named lalana chakra which is above the wishuddha, and is in the palatine region (—Footnote 87, in connection with the verse of the Mahanirwanatantra, 5.104, dealing with the chakras). He further says that thereafter (after leaving the wishuddha chakra) Kundalini will pass through the secret chakra lalana and reach the ajña (
ibid
.). So the lalana chakra and the talu chakra are the same.

Swami Sachchidananda Saraswati says that there is the secret lalana chakra lying within the sushumna which is in the vertebral column, in the region behind the uvula; it is situated above the wishuddha chakra and in the upper part of the neck (—Pujapradipa (by Swami; Sachchidananda Saraswati), Part 2, ch. 4, p. 78).

He farther says that there is the very secret lalana chakra, situated between the fifth (the wishuddha) and the sixth (the ajña) chakra, and is taught by the gurus successively . . . The seat of the lalana chakra is in the palatine region, above the wishuddha chakra (—Gurupradipa (by Swam; Sachchidananda Saraswati), ch. 6, p. 262). He also says that the generally unknown and the secret lalana is situated above the wishuddha and below the ajña chakra, that is, in the upper part of the cervical spinal column, near the uvular region, and inside the sushumna (—Gitapradipa by Swarni Sachchidananda Saraswati, p. 121).

The lalana chakra has been mentioned here: then (that is, after passing through the wishuddha chakra) a yoga disciple shall make Kundalini pass, through the secret chakra named lalana by using the mantra ‘Hangsah’, to the ajña chakra (—Atma-tattwa-darshana, edited by Jaganmohana Tarkalaṅkara, and collected and published by Nilamani Mukhopadhyaya), ch. 2, p. 201).

Terminology

The following are the terms for this chakra.

1 Talu, mentioned in the Soubhagyalakshmyupanishad, 3.6; Brahmasiddhantapaddhati MS; Amarasanggraha MS; Tattwayogabindu MS. It has been indirectly mentioned in the Darshanopanishad, 7.12; Skandapurana, 1.2.55. 44; Shiwapurana, 5b.29.131 ; Liṅgapurana, 2.21.28.

2 Taluka, mentioned in the Yogarajopanishad, Mantra 13.

3 Lalana, kept secret by the gurus who usually instruct their disciples directly.

Position

The talu chakra is situated in the palatine region within the chitrini nadi It is above the wishuddha and below the ajña.

Description

The talu chakra has 12 petals (—Soubhagyalakshmyupanishad, 3.6; Jaganmohana Tarkalaṅkara’s Note No 87, in connection with his translation of the Mahanirwanatantra, 5.104; Gurupradipa (by Swami Sachchidananda Saraswati), ch. 6, p. 262). According to some other Tantras, the talu chakra has 64 petals (—Brahmasiddhantapaddhati MS; Amarasanggraha MS; Tattwayogabindu MS; Gurupradipa (by Swami Sachchidananda Saraswati), ch. 6, p. 262).

The colour of the petals, when the chakra is twelve-petalled, is red (—Jaganmohana’s Note 87; Gurupradipa (by Swami Sachchidananda Saraswati), ch. 6, p. 262). When the chakra has sixty-four petals, the petals are shining white in colour (—Tattwayogabindu MS).

There is a circular region (karnika) of red colour, termed ghantika (because of its intimate relation to the uvular region) in the pericarp of the lotus, and inside it is a region (bhumi) where lies the moon’s power (chandra-kala) which oozes nectar (amrita) (—Tattwayogabindu MS). This region (bhumi) is called the region of nectar (amritasthali) which shines like a million moons (that is, shining white in colour), and full of nectar; within it lies the nectar-oozing moon’s power (—Amarasanggraha MS). The region of nectar is the reservoir of nectar (amritadhara) (—Brahmasiddhantapaddhati MS). This is why it has been stated that the talu chakra is the centre where the nectar-stream flows (—Soubh gyalakshmyupanishad, 3.6).

In the exterior aspect of the talu chakra is an interstice which leads to the uvular ‘point’ (ghantika-liṅga wiwara), technically called the ‘tenth’ (—Soubhagyalakshmyupanishad, 3.6). This ‘point’ in the uvular region is also called the ghantika-liṅgamula-randhra (uvular ‘point’) which leads to the reservoir of nectar in the chakra (—Brahmasiddhantapaddhati MS).

There are twelve specific qualities (writtis) on the twelve petals of the talu chakra (when it is considered as a twelve-petalled lotus), arranged from the right to the left in the following order: (1) respect, (2) contentment, (3) offence, (4) self-control, (5) pride, (6) affection, (7) sorrow, (8) depression, (9) purity, (10) dissatisfaction, (11) honour. (12) anxiety (—Jaganmohana’s footnote, No. 87 in his translation of the Mahanirwanatantra, 5.104).

Explanation

The talu chakra is a very important centre for concentration. There are two main forms of concentration which are practised here: concentration on the moon-power (chandra-kala), and the void-concentration (shunya-dhyana).

1 Moon-concentration. Concentrate on the circular nectar-region of shining white colour and on the moon-power lying inside it, from which nectar (white in colour) is oozing constantly. There are two important practices in connection with this form of concentration: irradiation and tenth-point-process. The whole body should be irradiated with nectar in concentration. The tenth-point-process (dashamadwara-marga—Yogarajopanishad, Mantra 14) is the process of tongue-lock consisting of the pressing with the elongated and retroverted tongue the tenth ‘point’ in the uvular region. During this concentration, it is desirable to execute the tongue-lock which enhances its value. This mode of concentration develops the power to make concentration deeper, prevents mental diversification, increases energy and causes well-being. It is always desirable that a disciple should be in the talu chakra for some time when making concentration on the chakras. Whenever there is some lack of power of concentration, concentration should be made here.

2 Void-concentration. The void-concentration is a difficult form of concentration in which the absorptive concentration power is developed to transform the sense-consciousness into superconsciousness. This process is for advanced disciples and should be learned from a guru.

8 Ajña

The ajña chakra is the sixth of the six-chakra group, but, numerically, it is the eighth chakra. It is situated within the chitrini nadi.

Terminology

The following are the Tantrika terms of the ajña chakra.

1 Ajña, mentioned in the Todfalatantra, ch. 7, p. 14; ch. 9, p. 17; Kamadhenutantra, ch. 13, p. 16; Kularnawa, ch. 4, pp. 19, 22; Gandharwatantra, ch. 5, p. 28; Mantramahodadhi,4.24; Kubjikatantra, 6.308; Tripurasarasamuchchaya, 5.27; Bhutashuddhitantra, ch. 3, p. 3; ch. 5, pp. 4,5; ch. 8, p. 8; ch. 14, p. 12; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; Mundamalatantra, ch. 6, p. 9; Shaktanandataraṅgini, 4.14, 30,34; Rudrayamala, Part 2, 16.22,23,27; 15.37,38; 18.2; 19.25, 36; 20.6,40,42; 21.27; 22.14; 25.56; 27.68; Tantrarajatantra, 21.83; Purashcharyarnawa, ch. 2, p. 91; ch. 6, pp. 490,492; Shiwasanghita, 5.131,148,150; Goutamiyatantra, 34.52; Jñanarnawa, quoted in Yogakalpalatika MS; Yogaswarodaya and Mridanitantra, quoted in Amara sanggraha MS; Tattwayogabindu MS.

2 Ajñapatra (the ajña with petals = ajña lotus), mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5.

3 Ajña-pura (ajña-centre), mentioned in the Bhutashuddhitantra, ch. 2, p. 2; ch. 14, p. 12.

4 Ajña-puri (ajña-centre), mentioned in the Bhu tashuddhitantra, ch. 2, p. 2, ch. 10, p. 9.

5 Ajñambuja (ajña-lotus), mentioned in the Rudrayamala, Part 2, 15.66; Shatchakranirupana, Verse 32.

6 Ajña-paṅkaja (-lotus), mentioned in the Shiwasanghita, 5.141, 147.

7 Jñana-padma (knowledge-bestowing lotus mentioned in the Nirwanatantra, ch. 9, p. 11.

8 Dwidala (the two-petalled), mentioned in the Wishwasaratantra, ch. 1, p. 10; Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.29; 7.14; 9.16; Rudrayamala, Part 2, 16.15; 15.64; 22.11; 60.30; Purashcharyarnawa, ch. 5, p. 387; Shadamnayatantra, 4.59, 60, 169; 5.268; Gandharwatantra, ch. 8, p. 39.

9 Dwidalambuja (the two-petalled lotus), mentioned in the Rudrayamala, Part 2, 16.4,6.

10 Dwidala-kamala (the two-petalled lotus), mentioned in the Brahmasiddhantapaddhati MS.

11 Dwipatra (the two-petalled), mentioned in the Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8.

12 Bhrusaroruha (the lotus in the eyebrow-region), mentioned in the Sammohanatantra, Part 2, ch. 4, p. 4; Sharadatilakatantra, 5.135.

13 Triweni-kamala (the lotus where the three nadis have joined together), mentioned in the Mahamuktitantra, quoted in the Yogakalpalatika MS.

14 Netra-padma (the two-petalled lotus), mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5.

15 Netra-padra (the two-petalled), mentioned in the Tararahasya, ch. 4, p. 23.

16 Bhru-mandala (the eyebrow-chakra), mentioned in the Kularnawa, ch. 4, p. 21.

17 Bhru-madhya (the space between the eyebrows, that is, the lotus situated in the eyebrow space), mentioned in the Mantramahodadhi, 4.28.

18 Bhru-madhyaga-padma (the lotus situated in the space between the eyebrows), mentioned in the Mahanirwanatantra, 5.113.

19 Bhru-madhya-chakra (the chakra situated in the space between the eyebrows), mentioned in the Brahmasiddhantapaddhati MS.

20 Bhru-mula (the eyebrow-root, that is, the lotus in the eyebrow region), mentioned in the Shadamnayatantra, 4.145.

21 Shiwa-padma (-lotus), mentioned in the Shadaamnayatantra, 4.144.

Position

The ajña chakra is situated in the space between the eyebrows (—Gandharwatantra, ch. 8, p. 39; Mantramahodadhi, 425; Tripurasarasamuchchaya, 5.27; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; Koulawabtantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.14,29; 7.14; 9.16; Rudrayamala, Part 2, 16.4,27; 22.11; Purashcharyarnawa, ch. 5, p. 387; ch. 6, p. 490; Shiwasanghita, 5.131; Yogaswarodaya and Mridanitantra, quoted in Amarasanggraha MS; Tattwayogabindu MS). It has also been stated that the ajña is in the lalata (the forehead) (—Tararahasya, ch. 4, p. 23; Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch, 3, p. 8). Here, the word lalata, which usually means the forehead, has been used technically. Here, it indicates the lowest part of the forehead which is connected with the eyebrow-region. The word lalata has also been used in the Dewibhagawata, 11.1.43. The great commentator Nilakantha interprets lalata as the eyebrow space (bhrumadhya) here. It is to be noted that both Wishwasaratantra and Koulawalitantra have used lalata (—Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8) as well as bhrumadhya (the eyebrow-space) (—Wishwasaratantra, ch. 1, p. 10; Koulawalitantra, ch. 22, p. 80) to indicate the position of the ajña. This means that lalata here is the eyebrowspace, not the actual forehead as has been interpreted by Nilakandha.

According to the Waidika accounts the ajña is situated in the eyebrow-space (—Yogachudamanyupanishad, Mantra 5; Yogashikhopanishad, 1.175; 5.11; Yogarajopanishad, Mantra 15). As the ajña is situated in the space between the eyebrows, so it has the Waidika terms bhru-chakra (—Soubhagyalakshmnyupanishad, 3.7; Yogarajopanishad, Mantra 15) and bhru-madhya (the eyebrow-space) (—Yogakundalyupanishad, 1.69). Many Tantrika terms of the ajña are due to its location in the eyebrow-region (see terms Nos 16–21 above). In the Pouranika accounts, the position of the ajña is the eyebrowspace (—Shiwapurana, 5b.29.134; Kalikapurana, 55.30).