Layayoga: The Definitive Guide to the Chakras and Kundalini (70 page)

The white colour of her body indicates her highly rarefied form of sattwa (sentience). The dark-blue colour of her body indicates the sattwa-form which is ready to proceed to a formless state. The red colour of her body indicates the fully aroused Kundalini in form. It indicates the harmonious actions of the three primary attributes when her body colour is a mixture of white, red and black.

Hakini holds in her hands widya (book), kapala (skull), damaru (drum) and japawati (rudraksha-rosary), and shows the wara (granting boons) and abhaya (dispelling fear) mudras (by special positions of the hands). The widya is the spiritual knowledge of samadhi transformed into communicable word-forms represented in a book. The kapala indicates the existence of consciousness without the material instrumentation; or the functioning of consciousness when it is disjoined from the body. This consciousness is spiritual consciousness and develops from deep concentration. Damaru indicates the silent sounds of mantras developed from the waikhari form. The japawati indicates the spiritual practice of awakening the mantra. The wara is the imparting of spiritual knowledge and the abhaya is the removal of all obstacles to concentration.

The bija-mantra of Hakini is hang. The mantra-forms of widya are
ang
, ing,
ung
,
ring
, gang and chang; of kapala—kang, lring; of damaru—khang; of aksha (rudraksha)—ung. bring; of wara—thang, dang, shang.

Concentration on Itara-liṅga

The liṅga is the specific form of formless Shiwa (Supreme Consciousness) which is held in consciousness in concentration. It is not a detailed form but a basic form most suitable for the practice of concentration. It is a tapering form on which concentration starts from its thick starting end, and as concentration goes deeper, it becomes slender and smaller and, finally, it is a point when concentration is still deeper. This point is also reached in concentration when it is applied on shalagrama (sacred stone) of Wishnu (Supreme Being). There are many forms of shalagrama of which the round or the oval are the most important for concentration. In concentration on the shalagrama, the reduction of form is from the circumference to its central point.

The liṅga is subtle, that is, it is a form in consciousness created in the process of concentration in which are involved three factors: the holding-power of concentration, its application on an appropriate form in an appropriate bright colour, and the absorptive power which develops step by step to transform the line-liṅga into a point-liṅga. These three factors associated with concentration are represented by the three power-lines constituting the triangle in which the liṅga is formed. The reduction of the liṅga to a point is the process of absorptive concentration. Those who are unable to create a clear conscious form of the liṅga in concentration, are advised to practise with an appropriate gross form to establish thought-form.

CHAPTER
11

Exposition of the Chakras
(continued)

The chakra system can be grouped into three main forms: first, the six-chakra system, consisting of the six main chakras—muladhara, swadhishthana, manipura, anahata, wishuddha and ajña, with two supplementary chakras, hrit and talu, to which is added the sahasrara. Secondly, the ajña system which consists of the ajña, manas, indu, nirwana and sahasrara. The guru chakra, sahasrara, Supreme Bindu, Supreme Nada, Shakti principle, Shiwa principle and Parama Shiwa constitute the third, the sahasrara system.

Ajña System

The ajña proper (
Plate 19
) consists of the following factors, which are arranged in this order: first, Power Hakini in the pericarp of the ajña; second, above Hakini, is Itara-liṅga, situated within a triangle; and third, above Itara-liṅga, is the pranawa in a triangle (this triangle is above the triangle where lies Itara-liṅga). The pranawa is constituted of the bija ‘O’, joined with nada and bindu, that is Ong.

Above this is nada (—Shatchakranirupana, Verse 35). ‘Above this’ means above the pranawa, that is, above the bindu of Ong. In other words, the second nada is not to be confused with the nada of Ong. This second nada is above the bindu of Ong, and, consequently, above the triangle in which is situated the pranawa.

At an intermediate point or position of the ajña is the subtle manas (—Shatchakranirupana, Verse 33). This point or position is between the bindu of Ong and the second nada which is above the pranawa. So the order is this: Ong, manas (which is above Ong); and nada (second). The qualifying word ‘subtle’ has been used here in a technical sense. The manas is not itself a sense like smell-sense or sight-sense, but plays an important role in making the senses operative. It is more rarefied and powerful than the senses. The senses are under its control. To signify its special characteristics, it has been qualified by the word subtle. The sense-principles are connected with the lower five chakras. The manas is situated above them in the ajña. The sense-operation requires the instrumentation of the body, but manas may operate independently of the body, so it is subtle. This manas can be termed sense-mind, because of its connection with the senses. The manas receives sensory radiations and then conducts them to the second nada.

It has been stated that manas is always shining in the two-petalled lotus (ajña) (—Kaṅkalamalinitantra, ch. 2, p. 5). This manas is sense-mind. Manas is intimately related to ahang (I-ness) (which includes chitta-consciousness), buddhi (intellective mind) and prakriti (mentimatter principle) (—
ibid
., ch. 2, p. 5). Here the whole mind has been referred to, the whole of which manas is a part. Farther, the seat of manas is always in the ajña chakra (—Bhutashuddhitantra, ch. 2, p. 2; ch. 8, p. 8; Koulawalitantra, ch. 22, p. 80; Shaktanandatararigini, 4.16, 30; Sammohanatantra, Part 2, ch. 2, p. 2). It has been stated that the manas tattwa (principle) is above the void (shunya) principle which is situated in the throat region (that is, the wishuddha chakra) (—Bhutashuddhitantra, ch. 4, p. 4). The manas principle is the whole mind termed antahmanas or antahkarana. It is situated above the wishuddha chakra, that is, in the ajña system. Mind in a functioning state manifests its different aspects. The general characteristics of mind are: thinking power (wibhutwa) and nonspatiality (wyapakatwa) (—
ibid
., ch. 4, p. 4). Mind has the power to reach everywhere; it is the source of all knowledge; here lies the ‘I-ness’ which sees everything (—
ibid
., ch. 4, p. 4). It is clear that the seat of mind is in the ajña system, and its aspect as sense-mind is in ajña proper. Other aspects of mind are above it.

Now, what is the second nada (the nada above Ong), mentioned in the Shatchakranirupana, Verse 35? This nada has been mentioned in the Sharadatilakatantra, 5.136; Shadamnayatantra, 5.268; Shiwasanghita, 5.149; Koulawalitantra, ch. 22, p. 81; and Shrikrama, quoted in Yogakalpalatika MS. It has been stated that manas mandala (chakra), situated in the space between the eyebrows (that is, ajña), is in the form of nada (—Yogashikhopanishad, 1.178;5.15). From this it is clear that the second nada is the manas chakra. It has also been termed surya mandala (—Kaṅkalamalinitantra, ch. 2, p. 5). It has been stated that dwipashikhakara jñananetra (knowledge-light) is in the ajña (—Soubhagyalakshmyupanishad, 3.7). The jñananetra is indicative of manas chakra. The manas chakra is situated above sense-mind (which we may term manas 2).

It has been stated that here (that is, the position above the manas mandala) is the shambhawa sthana (the position belonging to Shiwa, that is, shambhawa chakra) (—Yogashikhopanishad, 5.16). The shambhawa chakra is also termed shitangshu mandala. The shitangshu mandala (chakra) is above the space between the eyebrows (that is, ajña) and it is called the anahata chakra having 16 petals (—Yogakundalyupanishad, 1.69). We have already seen that there is a chakra named anahata as the fourth chakra below the wishuddha chakra, belonging to the six-chakra group. Here, the shitangshu chakra has a special Waidika name—anahata which is unrelated to the anahata of the six-chakras group. This chakra may be termed anahata 2. The shitangshu has also been called indu chakra (ibid., 1.71). We can say it is the moon chakra. The words shitangshu and indu are synonyms, and mean the moon.

Another Tantrika term for the indu chakra is chandra (moon) mandala (chakra). It has been stated that beyond the nada (nadanta, that is, above the manas chakra) is chandra mandala where lies Shiwa (Wrishabhadhwaja) with his Power (Shakti) (—Koulawalitantra, ch. 22, p. 81; also in the Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 9, p. 11). The indu chakra has also been indicated by the term nadanta (that is, the chakra beyond the nada—manas chakra) (—Koulawalitantra, ch. 22, p. 81; Sharadatilakatantra, 5.136; Shrikrama, quoted in the Yogakalpalatika MS).

It has been stated that there are three pithas (literally seats, but technically chakras) named bindu, nada and shakti as the lotuses in the forehead (—Shiwasanghita, 5.149). Here, the nada lotus is the manas chakra, and the shakti lotus seems to be the indu chakra. The Pouranika term ‘shakti’ (—Shiwapurana, 3.3.28) which is above the ajña also appears to stand for the indu chakra. The bindu pitha (chakra) (—Shiwa-sanghita, 5.149) which is situated below the nada lotus appears to be the seat of manas 2 (sense-mind). The bindu pitha appears to be above but in close relation to the bindu of Ong in the ajña. The indu chakra has also been termed kailasa chakra (—Gandharwatantra, ch. 5, p. 28; Shaktanandatararigini, 4.14; Rudrayamala, Part 2, 27.69; Goutamiyatantra, 34.53; Mridanitantra, quoted in Amarasanggraha MS; Dewibhagawata, 7.35.46).

Above the indu chakra is the nirwana chakra (—Soubhagyalakshmyupanishad, 3.8; Brahmasiddhantapaddhati MS). The nirwana chakra is also called parabrahma chakra (—Soubhagyalakshmyupanishad, 3.8); brahmarandhra chakra (—Yogarajopanishad, Mantra 16; Kaṅkalamalinitantra, ch. 2, p. 5; Kularnawa, ch. 4, p. 22; Shiwapurana, 3.3.68; Agnipurana, 74, 13; Skandapurana, 1.2.55.45); bodhini chakra (—Gandharwatantra, ch. 5, p. 28; Shaktanandataraṅgini, 4.14; Rudrayamala, Part 2, 60. 30; Goutamiyatantra, 34.53); rodhini chakra (—Mridanitantra, quoted in Amarasanggraha MS; Dewibhagawata, 7.35.46); bodhana chakra (—Rudrayamala, Part 2, 27.69); chitkala-shakti (—Shadamnayatantra, 5.269); shatapatra (hundred-petalled) chakra (—Tattwayogabindu MS); kala chakra (—
ibid
.) dwadashanta chakra (—Shiwapurana, 2.11.40; 5b.29.132; Garudapurana, Part 1, 23.48); shanta (—Shiwapurana, 3.3.28); shantipada (shanti padma or chakra) (—Shiwapurana, 5a.7.4); dwadashantapada (dwadashanta padma or chakra) (—Agnipurana. 74.10).

The nirwana is the last chakra in the chitrini nadi. The chitrini is inside the wajra and wajra inside the sushumna. This means that the sushumna is the outermost nadi containing within it the wajra as the second internal nadi, and within the wajra is the chitrini nadi as the third internal nadi. All the chakras are in the chitrini. Inside the chitrini lies the brahma nadi. The brahma nadi is also called brahmarandhra. It is extremely subtle and usually remains only potentially. It becomes actual when Kundalini passes through it.

The sushumna arises from the central aspect of the kanda-mula which is situated just below the muladhara. It then goes upward centrally within the vertebral column and the head and ends at the terminal part of what is called brahmarandhra. The wajra arises from the kandamula at the same starting point as that of the sushumna, and, passing through it, ends where the brahmarandhra and the sushumna terminate. The chitrini extends from the starting point of the wajra, goes upward within the wajra and ends where the sushumna and wajra terminate, that is, the end point of the brahmarandhra. The innermost brahma nadi starts from the orifice of the Swayambhu-liṅga in the muladhara and extends through the chitrini and ends where the sushumna, wajra and chitrini terminate.

The starting points of the sushumna, wajra and the chitrini are from the kanda-mula and that of the brahma nadi is from the Swayambhuliṅga in the muladhara. This is clear. But the terminal points of these nadis need more clarification. Confusion arises with the term brahmarandhra. The brahmarandhra is also intimately related to the brahma nadi. The brahmarandhra appears to have two aspects: brahmarandhra as brahma nadi and as the brahmarandhra region in the head.

Kundalini being aroused and uncoiled passes through the hollow into the brahma nadi (—Yogakundalyupanishad, 1.46). This indicates the presence of the brahma nadi in the muladhara. The roused Kundalini extends herself into the sushumna (—
ibid
., 1.66) and becomes connected with the brahmarandhra (—
ibid
., 1.83). This means that the roused Kundalini in the muladhara chakra enters the brahma nadi or brahmarandhra through the sushumna. So, the brahma nadi and brahmarandhra are the same and are in the muladhara, which is approached by Kundalini through the sushumna. The brahma nadi or the brahmarandhra is within the sushumna. So it has been stated that the brahma nadi is seen inside the sushumna when ‘cut’ into halves (—Yogashikhopanishad, 5.17), and the sushumna is in the form of brahma, that is, it possesses the brahma nadi within (—
ibid
., 6.5). It has been more clearly stated that there is a subtle vacuity inside the sushumna, and it is called brahma nadi (—
ibid
., 6.9). Also, Kundali has kept closed the brahmarandhra lying within the sushumna (—Warahopanishad, 5.23); Kundalini lies (in the muladhara) by enclosing the brahmarandhra (—Shandilyopanishad,.4.8). All these are clear indications that brahma nadi or brahmarandhra is in the muladhara and inside the sushumna.

The brahma nadi is inside the chitrini (—Todalatantra, ch. 8, p. 15; Tararahasya, ch. 1, p. 2; ch. 4, p. 22; Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.8; Rudrayamala, Part 2, 29.41). The brahmarandhra is also inside the chitrini (—Shiwasanghita, 2.18; Tripurasarasamuchchaya, ch. 3, p. 8; Sammohanatantra, Part 2, ch. 2, p. 2; Sharadatilakatantra, 25.32). From this it appears that the brahma nadi and brahmarandhra are the same. But according to some authorities the brahmarandhra is within the brahma nadi (—Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.8). This means that the central aspect of the brahma nadi—the real vacuity—is the brahmarandhra, the immediate external aspect of which is brahma nadi; and all these are situated inside the chitrini. Practically, both are the same.