Layayoga: The Definitive Guide to the Chakras and Kundalini (69 page)

So the position of the ajña chakra is in the eyebrow-space. This does not mean that it is situated directly there. It means that the ajña is inside the sushumna at the point where it passes through a part of the brain, lying at the level of the midpoint of the space between the eye brows.

Description

Shatchakranirupana says: the lotus termed ajña which is like the moon and becomes manifested by the concentration-light has two petals of an intense white colour on which are the matrika-letters hang and kshang; inside it (that is, inside the pericarp of the lotus) is (Power) Hakini who is white like the moon and has six faces and holds the widya (a book), kapala (a skull), damaru (a drum) and japawati (a rudraksharosary) and shows mudras (the gestures of granting boons and of dispelling fear); her whole consciousness is Supreme Consciousness (—Verse 32). (See
Plate 17
.)

Kalicharana interprets ‘like the moon’ to mean moon-like white colour. He adds that it may also mean that as the moon has nectarous cool rays, so the ajña chakra is cool-rayed. According to the commentator Ramawallabha, it is like the colour of the moon, and Bhuwanamohana has clearly stated that it is white in colour. Wishwanatha explains that it causes moisture (from nectar) like the moon. However, ‘like the moon’ cannot be interpreted only by white like the moon. To indicate the whiteness of the chakra the word ‘sushubhra’ (very white) has been used in the text. It has been stated that in the hollow of the ajña chakra is an excellent fluid (that is, the nectar) (—Rudrayamala, Part 2, 18.2). So there is nectar in the ajña as there is in the ‘moon’.

The ajña has two petals (—Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra ch. 9, p. 11; Gandharwatantra, ch. 5, p. 28; Tripurasarasamuchchaya, 5.27; Bhutashuddhitantra, ch. 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; ch. 4, p. 4; Wishwasaratantra, ch. 1, pp. 8, 10; Koulawalitantra, ch. 3, p. 8; ch. 22, p. 80; Sharadatilakatantra, 5.135; Shaktanandataraṅgini, 4. 14; Rudrayamala, Part 2, 15. 65; 16.4,6, 15; 22.11; 60.30; Purashcharyarnawa, ch. 6, p. 490; Shadamnayatantra, 4.144; 5.268; Shiwasanghita, 5.131; Brahmasiddhantapaddhati MS; Jṅanarnawa and Mahamuktitantra, quoted in Yogakalpalatika MS; Yogaswarodaya, quoted in Amarasanggraha MS; Tattwayogabindu MS; also, Yogachudamanyupanishad, Mantra 5; Yogashikhopanishad, 1.175; 5.11; Dewibhagawata, 7.35.45; 11.1.43; Shiwapurana, 5b. 29.135); and the colour of the petals is white (—Kaṅkalamalinztantra, ch. 2, p. 5; Tripurasarasamuchchaya, 5.27; Bhutashuddhitantra, ch. 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; Rudrayamala, Part 2, 22.11; Purashcharyarnawa, ch. 6, p. 490; Shiwasanghita, 5.131; Mayatantra, quoted by Wishwanatha), or lightning-like colour (—Koulawalitantra, ch. 22, p. 80; Jñanarnawa, quoted in the Yogakalpalatika MS; also, Shiwapurana, 5b. 29.135). On its two petals are the two matrika-letters hang and kshang (—Kaṅkalamalinriantra, ch. 2, p. 5; Gandharwatantra, ch. 5, p. 28; Tripurasarasamuchchaya, 5.27; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; Koulawalitantra, ch. 3, p. 8; Sharadatilakatantra 5.135; Shaktanandataraṅgini, 4.14; 7.14; Mahanirwanatantra, 5.113; Purashcharyarnawa, ch. 5, p. 387; ch. 6, p. 490; Shadamnayatantra, 5.268; Shiwasanghita, 5.131; Jṅanarnawa, quoted in the Yogakalpalatika MS; Mridanitantra, quoted in the Amarasanggraha MS; also, Dewibhagawata, 7.35.45; 11.1.43; Shiwapurana, 5b. 29.135), and the colour of the letters is white (—Jñanarnawa, quoted in the Yogakalpalatika MS; Dakshinamurti, quoted by Wishwanatha), golden (—Bhutashuddhitantra, ch. 2, p. 2), variegated (—Sammohanatantra, Part 2, ch. 2, p. 2), or shining (—Koulawalitantra, ch. 22, p. 80). The shining colour may mean bright white.

It has also been stated that the matrika-letters on the petals of the ajña are 1 ang (the second la which is pronounced as da) and kshang, and shine like ten million moons (that is, shining white) (—Rudrayamala, Part 2, 22.13). According to Jaganmohana (—Note 87 on the Mahanirwanatantra, 5.104) the matrika-letters hang and kshang are red in colour. He further says that lang (=
dang
) is hidden in the pericarp (—
ibid
.). Sachchidananda says the same (—Gurupradipa (by Swami Sachchidananda Saraswati), ch. 6, p. 263).

It has been stated that the borders of the three nadis (that is, the ida, piṅgala and sushumna) are situated in the space between the eyebrows, termed the tripatha-sthana (the junction of the three power-lines) which is six-cornered and (can be magnified) to four-fingers’ breadth, and red in colour; this is what is called the ajña chakra by the yogis (—Kalikapurana, 55.30). It means that in the ajña chakra, situated in the eyebrow space, are the ends of the ida. and piṅgala which form a junction in combination with the sushumna, and this junction is called the tripatha-sthana, which is in the form of a six-cornered region and red in colour. The Waidika term is the trikuta (—Brahmawidvopanishad, Mantra 73 ) where the ida, piṅgala and sushuumna have been united, that is, in ajña. So, the ajña has a red, six-cornered region in its pericarp. The ajña has also been called the trirasra the triangle) (—Liṅgapurana, 1.75.39), because it contains the triangular process in its pericarp.

The ajña chakra has been described as having within it the beautiful kama chakra; inside the kama chakra is the very subtle prashna chakra, and inside that the phala chakra (—Rudrayamala, Part 2, 20.6–7). These special chakras are for the practice of special concentration.

Hakini

Power Hakini is situated in the pericarp of the ajña (—Todalatantra, ch. 7, p. 14; Kaṅkalamalimiantra, ch. 2, p. 5; Kularnawa, ch.4, p. 19; Mantramahodadhi, 4.24; Tripurasarasamuchchaya, 5.27; Koulawalitantra, ch. 22, p. 80; Shadadamnayatantra, 5.268; Shiwasanghita, 5.131; Mridanitantra, quoted in /Amarasanggraha MS). The various concentration-forms of Hakini are as follows.

1 Hakini; is moon-white in colour, six-faced and six-armed; she holds a book, a skull, a drum, and a rudraksha-rosary, and makes the gestures of granting boons and of dispelling fear (—Shatchakranirupana, Verse 32).

2 Hakini is white in colour; she has six faces of red colour, each with three eyes; she holds in her hands the drum, the rudraksha-rosary, the skull and the book, and makes the gestures of granting boons and dispelling fear; and she is seated on a white lotus (—A verse quoted by Kalicharana in his commentary on Verse 32). (See
Plate 18
.)

3 The colour of Hakini is a mixture of white-black-red ; she is two-armed and her face is moon-like beautiful with rolling eyes, like a moving black bee; she shines with the vermilion-mark on her forehead and her eyes are beautifully painted with collyrium; she has curled hair and is clad in red raiment and her upper garment is white (—Kaṅkalamalinitantra, ch. 5, p. 23).

4 Hakini is like the dark-blue cloud (that is, her colour is dark-blue) and has one, two, three; four, five or six faces (according to the type of concentration) which glitter like stars; she holds the skull, the spear, and the shield, and she makes the gesture of dispelling fear (—Kularnawa, ch. 10, p. 53).

5 Hakini is white in colour; she has three eyes and holds the rudraksha-rosary, the drum, the skull, the book and the bow, and shows the mudra (either the gesture of granting boons or that of dispelling fear) (—Koulawalitantra, ch. 22, p. 80).

6 Hakini is red in colour; she has six faces and three eyes to each face; she holds a drum, a rudraksha-rosary, a skull and a book and shows mudras (that is, the gestures of granting boons and of dispelling fear) (—Jamala, quoted in the Yogakalpalatika MS).

7 Hakini is pure white (or) like a blue lotus (that is, dark-blue in colour), and has six faces (—Mridanitantra, quoted in the Amarasanggraha MS).

Itara-liṅga

Shatchakranirupana says: it is well known that the seat of the subtle (sakshmarupa) manas (sense-mind) is at an intermediate point (antarala) of this lotus (ajña); inside the pericarp of this (ajña) is a triangle (yoni) which is the seat (pada) of Itara-Shiwa (Shiwa endowed with the power of full control over desires) who is revealed in his liṅga-form (absorptive concentration-form) (liṅgachihnaprakasha); here is also the seat (pada) (which is triangular in shape) of the Supreme Power as Kundalini (paramakula), like the streaks of lightning flashes, causing the rousing of the brahma nadi (brahmasutra-prabodha), and manifesting as the first bija (primary source) of the Wedas (that is, the first mantra Ong); a practitioner, being calm mentally, should do thought-concentration according to the order (prescribed by the guru) (—Verse 33).

The ‘subtle manas’ indicates that the manas has a specific centre of operation which is beyond the centres of the operation of the senses which are situated in the lower five chakras. The term ‘antarala’ (an intermediate point) indicates that there is a subcentre within the ajña where the seat of the manas is.

Kalicharana has interpreted ‘liṅgachihnaprakasha’ to mean shining in the liṅga-form. It means that Itara-Shiwa is in the liṅga-form. But the liṅga-form should never be translated here as phallic form. The liṅga is the central point within the triangle.

About the order, Kalicharana says that the order as given in the text should not be taken, but the arrangements of words according to their import is to be adopted. He gives the following order: First, Power Hakini in the pericarp; next, Itara-liṅga within the triangle which is above Hakini; then, above him (Itaraliṅga), is the pranawa (Ong) in the triangle; and lastly, manas which is above pranawa. This is the right order of thought-concentration.

The meaning of brahma-sutra, as given by Kalicharana, is chitrini nadi. But Ramawallabha, Wishwanatha, Bhuwanamohana and Shaṅkara give its meaning as brahma nadi. The brahma-sutra is the brahma nadi.

The presence of Itara-liṅga in the ajña has been mentioned in the other Tantras. It has been stated that Itara-liṅga is situated in the ajña (—Sammohanatantra, Part 2, ch. 2, p. 2) inside the triangle lying in its pericarp (—Kaṅkalamalinitantra, ch. 2, p. 5), and the triangle is called yoni, and Itara-liṅga is like the rising sun (that is, red in colour) (—Koulawalitantra, ch. 22, p. 80). The colour of Itara-liṅga has also been stated as golden (—Shaktanandataraṅgini, 4.14), or like the moon (shining white) (—Yoginihridaya, quoted by Wishwanatha).

Pranawa

More has been said about pranawa in the text. Within that (the triangle before mentioned—Kalicharana), in this chakra (the ajña) is the seat of splendorous (pradipabhajyotis), pure (shuddha), aroused (buddha) inner consciousness (antaratman) (that is, the divine conscious power Kundalini) who is manifest (from her subtle form) through the (first) sounds (warna) which form the pranawa; above it (the bija aspect of the pranawa, that is, O letter) is the half moon (called nada) and above that (half moon) is the ma letter in the bindu form (thus, O with nada-bindu becomes Ong); above this (that is, Ong) is the nada (which is not the nada of Ong) which is shining white in colour (—Shatchakranirupana, Verse 35).

About the pranawa, it has been stated that in this chakra (ajña) there is the bija in akshara-form (akshara-bija) (that is, the first bija-mantra Ong) which is moon-white; it is splendorous (—Shiwasanghita, 5.132–3). In this chakra, there is splendorous consciousness like light on which concentration should be done (—Soubhagyalakshmyupanishad, 3.7). This is the lustre of Kundalini. Here (in ajña) is the circular light for concentration (—Yogarajopanishad, Mantra 15). The circular fight indicates the luminous coils of Kundalini.

Explanation

The name ‘ajña’ for this chakra is due to the fact, when stated literally, that the transference of Guru’s ajña (order) occurs in this chakra. But it has deeper meaning. Ajña is the power in ‘Ou’-form, which means the Kundali-power. Guru is the first divine form of the formless Supreme Being, centered in the guru chakra. From Guru Kundali-power radiates as Oung to the ajña chakra to rouse Ong residing in the triangle there when consciousness begins to be of Kundalini. In the ajña chakra, Kundalini is in the form of Ong, that is, in the pashyanti-form. When the aroused Kundalini is conducted from the muladhara to the ajña, Ong is absorbed into Kundalini and consciousness becomes of Kundalini. In the ajña there is another possibility of making consciousness of Kundalini. It is the rousing and transforming of Ong by the radiated Oung-power from Guru into Kundalini when consciousness becomes of Kundalini.

The Petals

The ajña has two petals of shining white colour. The two petals are the two radiations of power, one passing downwards through the lower five chakras, and the other passing upwards through the upper chakras. The radiations are white, sentient and powerful. The two radiations are the hang and kshang radiations. In hang and kshang radiations are five wayus, five divine powers and Kundali-power. The original colour of hang is shining red, and of kshang is moon-white. In the ajña, hang becomes moon-white, and kshang retains its original colour. The shining white colour indicates the greater concentration of udana-wayu. The udana-wayu arouses the sense and sentient principles in the five lower chakras and sense-consciousness, intelligence and attention in the upper three chakras. When hang and kshang are united in concentration, the lower radiation stops and the power becomes united with the upper radiation. Now, the forceful upper radiation is not received in the centres of sense-consciousness and intellection but passes directly to the centre of dhi which effects samadhi.

Concentration on Hakini

Concentration on Power Hakini is the basic concentration of the ajña chakra. The practitioner gets all the necessary powers and qualities to be able to work in the ajña through the concentration on Hakini.

The six faces of Hakini indicate the five principles centered in the five lower chakras and the manas in the ajña system. The third eye in the centre is the concentration-light, and the other eyes indicate the perceptual knowledge and thoughts. She is said to have one, two, three, four, five or six faces. One face indicates concentration in which I-ness has been dissolved; two faces indicate concentration in which I-ness still remains; three faces—the three primary attributes; four faces—gross sensory knowledge, supersensory knowledge, presensory knowledge and nonsensory knowledge; five faces—the knowledge of five principles in the lower five chakras; and six faces—perceptual knowledge, thoughts, attention, and concentration-knowledge of three forms—dharana, dhyana and samadhi. It indicates Kundalini-knowledge when her faces are red in colour.