Layayoga: The Definitive Guide to the Chakras and Kundalini (73 page)

Explanation

The indu chakra is the seat of buddhi (intellective mind). This is indicated by the term ‘widya pada’ (widya chakra) given to the indu chakra. It has been stated that first Shakti (Power) becomes manifested from Shiwa who is in union with Shakti; from Shakti shantyatita pada (sahasrara chakra), and then shanti pada (nirwana chakra), and thereafter widya pada (indu chakra) (—Shiwapurana, 5A. 7.4). The word ‘widya’ is derived from wida, meaning jñana (knowledge). The word ‘buddhi’ is derived from buddha to mean also jñana. Jñana means buddhi-writti (Wachaspatyam), that is, intellection. Pada means a place or position (—Apte), here a chakra. This chakra is the seat of buddhi the general function of which is intellection. So, buddhi is the intellective mind.

There is a difference between sense-knowledge (sangjñana) and intellection, which is technically termed wijñana. Though some rudimentary intellection is involved in sense-knowledge, yet intellection is specific in character and exclusive to buddhi. Sense-knowledge, of course, plays a great role in the functioning of buddhi. The main functions of the buddhi are. manisha (higher intellection), mati (thought), manana (intellection), drishti (insight), and medha (retentive power). On the one hand, buddhi functions in relation to perception, and, on the other, it can be abstracted into a field which is outside the perceptual field. When Kundalini passes through this chakra, buddhi becomes absorbed into her.

In the indu chakra is situated Parashiwa, the sixth Shiwa. Concentration is made on him in this chakra.

11 Nirwana

The nirwana chakra, which is numerically the eleventh from the muladhara, is situated within the chitrini nadi.

Terminology

1 Nirwana, mentioned in the Soubhagyalakshmyupanishad, 3.8; Brahmasiddhantapaddhati MS.

2 Brahmarandhra (chakra), mentioned in the Yogarajopanishad, Mantra 16; Yogashikhopanishad, 6.47; Trishikhibrahmanopanishad, Mantra Section, Mantra 151; Shandilyopanishad, 1.4.10; Adwayatarakopanishad, Mantra 5; Nilatantra, ch. 5, p. 9; Kaṅkalamalinitantra, ch. 2, p. 5; Kularnawa, ch. 4, pp. 20, 22; Mantramahodadhi, 4.28; Agnipurana 72.31; 74.13; 88.43; Skandapurana, 1.2.55.45; 3.1.13.39; Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; Brahmawaiwartapurana, 1.13.17; 1.16.67; 4.20.29; Dewibhagawatapurana, 11.1.48.

3 Parabrahma chakra, mentioned in the Soubhagyalakshmyupanishad, 3.8.

4 Bodhini (chakra), mentioned in the Gandharwatantra, ch. 5, p. 28; Shaktanandatarangini, 4.14; Goutamiyatantra, 34.53; Rudrayamala, Part 2, 60.30.

5 Bodhana, mentioned in the Rudrayamala, Part 2, 27.69.

6 Rodhini, mentioned in the Mridanitantra, quoted in the Amarasanggraha MS; Dewibhagawatapurana, 7.35.46.

7 Chitkalashakti (chakra), mentioned in the Shadamnayatantra, 5.269.

8 Shanta (chakra), mentioned in the Shiwapurana, 3.3.28.

9 Shantipada (chakra), mentioned in the Shiwapurana, 5a, 7.4.

10 Shatapatra (hundred-petalled) chakra, mentioned in the Amarasanggraha MS.

11 Shatadala (hundred-petalled) chakra, mentioned in the Tattwayogabindu MS.

12 Kala chakra, mentioned in the Tattwayogabindu MS.

13 Dwadashanta (chakra), mentioned in the Shiwapurana, 2.11.40; 3.5.53;

14 Dwadashanta pada (chakra), mentioned in the Agnipurana, 74.10.

15 Dwadashanta Sarasija (= lotus), mentioned in the Garudapurana, Part 1,23.48.

16 Brahmarandhra Paṅkaja (lotus), mentioned in the Brahmawaiwartapurana, 1.26.5.

17 Shirshantargata (being in the interior of the cranium) mandala (chakra), mentioned in the Mandalabrahmanopanishad, 1.4.1.

Position

The nirwana is the last chakra within the chitrini nadi, the first being muladhara. At the end point of the nirwana, chitrini ends and, consequently, the wajra and sushumna also terminate. This terminal point is within the cranium, and there is nothing intracranially beyond this terminal point. The brahmarandhra or brahma nadi also ends at this terminal point, but a non-nadi connection between the intracranial brahma nadi and the extracranial guru chakra is maintained by the wisarga (power-bridge).

So, the position of the nirwana chakra is at the upper terminal point of the chitrini nadi within the cranium at its topmost end.

Description

The nirwana chakra (
Plate 21
) is shining white (—Amarasanggraha MS). It has 100 petals (—Brahmasiddhantapaddhati MS; Amarasanggraha MS; Tattwayogabindu MS). The petals are also lustrous white. Inside the chakra (that is, in the pericarp) is Shiwa in shining smoke-colour and concentration should be made on him (—Soubhagyalakshmyupanishad, 3.8 Brahmasiddhantapaddhati MS).

In the (pericarp of the) chakra lies jalandharapitha (-seat) which leads to liberation (—Soubhagyalakshmyupanishad, 3.8; Brahmasiddhantapaddhati MS). It is consciousness, shining in blue-light (—Yogarajopanishad, Mantra 17).

Inside this chakra is situated Supreme Consciousness-Power (—Yogashikhopanishad, 6.47 That is, Kundalini as Divine Consciousness-Power is realized in concentration here.

Explanation

The nirwana chakra is the centre of dhi (concentrative mind) as well as ahang (I-ness). Chitta (sense-consciousness) exhibits multi-objectivity in relation to which buddhi (intellective mind) functions in a general manner. But when a particular sense-object is singled out from many sense-objects, buddhi exercises its specific function and as a result clear thought and intellection and greater retentive power (medha) are exhibited. The selection of a single object, or a group of objects from many, and focusing it in consciousness are the functions of dhi as awadhana (attention). Attention also exercises a tremendous influence on buddhi by which deep thought and intellection are aroused and finally become higher and deeper thought-intellection (manisha). Attention is the secondary-function of dhi.

The principal function of dhi is concentration. Concentration is a mental mechanism or process effecting the centralization of consciousness by eliminating all its contents except one, which becomes identified with consciousness in its contraction or condensation to bindu—the point. In this process the mental control power is roused to the highest degree, which functions at three levels: first, the centralization of consciousness by the elimination of its contents by-holding a single object in consciousness without interruption; second, the identification of consciousness with the held object in non-perception and non-thought-non-intellective concentration; and third, raising the depth of concentration to its highest point when I-consciousness becomes the submerged factor, and consciousness is in its highest concentration and in full identification with the object held. The first level is called dharana—holding-concentration; the second level is dhyana—objects-absorptive concentration; and the third is samprajñata samadhi—superconscious concentration.

Samprajñata samadhi has four stages. At the first stage, objective elimination is effected by holding a sensory object. At the second stage, the holding is of subtle objects (mahabhutas and tanmatras); at the third, the holding is done on lustrous conscious forms (dewatas); and at the fourth, consciousness is all-dewata, or all-I-ness, or all-Kundalini. So, samprajñata samadhi consists of (1) sensorial superconscious concentration; (2) non-sensorial superconscious concentration; (3) dewata concentration; and (4) formless concentration. Formless concentration consists of (a) all-dewata concentration; (b) all-I concentration; and (c) all-Kundalini concentration.

Consciousness exhibiting sensory phenomena does not terminate when these phenomena cease to occur there, but continues as super-consciousness when subtle phenomena take place. In other words, chitta as sense-consciousness is transformed into dhi as concentrative consciousness—the sangjñana-wijñana into prajñana.

In the nirwana chakra, concentration is done on lustrous Shiwa and on jalandhara of shining blue in colour. From the mantra viewpoint, jalandhara indicates the bija ‘Gang’. Gang is the spiritual knowledge developed in concentration.

When Kundalini passes through the nirwana chakra, I-ness is absorbed into her.

Sahasrara System

The sahasrara system (
Plate 22
) starts with the guru-chakra which is the lower aspect of the sahasrara itself. The first question is where the sahasrara lies. To determine the location of the sahasrara is a problem, because it has been described in the texts in different ways. It has been stated that the sahasrara lies in the great brahmarandhra path (—Yogachudamanyupanishad, Mantra 6; Shaktanandatarangini, 4.29; 9.16). If the sahasrara is included in the brahmarandhra, then the location would be incorrect. The right interpretation is that the brahmarandhra is not isolated from the sahasrara but is in contact with it through the power-bridge (wisarga); however, it is not within the brahmarandhra.

There are other similar expressions which also should be technically explained. The sahasrara lying in the head’ (—Kularnawa, ch. 4, p. 22; Guptasadhanatantra, ch. 2, p. 2; Bhutashuddhitantra, ch. 3, p. 3; Shaktanandataraṅgini, 4.1; 4.25; Shyamarahasya, ch. 1, p. 3; Shiwapurana, 3.3.63; 4.40.26) and ‘The sahasrara lying in the brahmarandhra’ (—Gandharwatantra, ch. 5, pp. 23, 24; Bhutashuddhitantra, ch. 3, p. 3; Purashcharanarasollasa, ch. 9, p. 9; Jñanarnawa, quoted in Shyamarahasya, ch. 1, p. 3; Shiwasanghita, 5.138; Brahmawaiwartapurana, 1.26.5); here, ‘in the head’ or ‘in the brahmarandhra’ is to be interpreted ‘in the void in contact with the head or brahmarandhra’, otherwise these statements will go against other statements and the fact. It has been stated that the roused divine Kundalini passes into the region of void through the sushumna-path, and comes back to her abode (in the muladhara) (—Phetkarinitantra, ch. 14, p. 39). The region of void is where the sahasrara lies. It is a well-known fact that Kundalini passes into the sahasrara where union takes place with Parama Shiwa. It has been stated that the mantra becomes living when Kundalini is roused by Hangsah mantra and conducted into the great lotus sahasrara for the union with Parama Shiwa in the form of Bindu (—Todalatantra, ch. 6, p. 12); also, the roused Kundalini, eager to be in the sahasrara (for the union) passes through the brahma-path (that is, brahma nadi) into the sahasrara (—
ibid
., ch. 8, p. 16). So, this void is the sahasrara or where the sahasrara lies. This is why the sahasrara has been termed akasha (void) chakra (—Soubhagyalashmyupanishad, 3.9; Brahmasiddhantapaddhati MS; Tattwayogabindu MS), wyoma (void) chakra (—Yogarajopanishad, Mantra 17), wyomambuja (—Yogashikhopanishad, 6.48), and wyomambhoja (—Tripurasarasamuchchaya, 4.12). It has been clearly stated that the sahasrara is in the void (—Mundamalatantra, ch. 2, p. 5), and so the akasha (void) chakra is the thousand-petalled lotus (sahasrara) (—Brahmasiddhantapaddhati MS).

About the location of the sahasrara, the Shatchakranirupana (Verse 40) says, above that (tadurdhwe), in the region of void, which is at the end of (that is, above) where shankhini is, and below wisarga, is the lotus of a thousand petals.

The commentator Kalicharana interprets ‘above that’ (tadurdhwe) as above all that has been said before. It is vague. Shaṅkara and Bhuwanamohana say ‘above the mahanada’. This is also not precise. According to the Shatchakranirupana, the order of ‘forms’ above pranawa in the ajña system is as follows: subtle manas (in the second bindu)—nada (second nada = manas chakra)—seat of Bhagawan (Parashiwa in the indu chakra)—plough-shaped mahanada—shaṅkhini—void region where lies the lotus of 1000 petals. We have seen that above mahanada is brahmarandhra (—Kaṅkalamalinitantra, ch. 2, p. 5). In this text there is no mention of the brahmarandhra, but instead of that, shaṅkhini.

What is shaṅkhini? Kalicharana, Wishwanatha, Ramawallabha and Bhuwanamohana say that shaṅkhini is a nadi by that name. It has been stated that the nadi termed shaṅkhini goes up through the cavity of the throat to the head where it remains with its face downwards; it carries nutrients and becomes the source of nourishment (to the brain) (—Yogashikhopanishad, 5.25). Shaṅkhini is a subtle nadi which lies within the cranial cavity, Its gross replica is the internal carotid artery (arteria carotis interna) through which the brain receives its main blood supply. The term shaṅkhini seems to indicate the highest point within the cranial cavity, which is above mahanada. Beyond shaṅkhini lies a void region. In the text, the word ‘shikhara’ (of shaṅkhini) has been used. Kalicharana interprets it as ‘mastaka’ ( = the head or top of anything—Apte); Wishwanatha as ‘agra’ ( = the foremost or topmost point—Apte); and Ramawallabha and Bhuwanamohana as ‘agrabhaga’ ( = fore-part, tip—Apte). It gives a clearer meaning if it is interpreted as antamatra (—Wachaspatyam) = the end-point. This means that at the end-point of shaṅkhini lies a void-region. So shaṅkhini appears to be synonymous with the nirwana chakra, that is, the topmost part of shaṅkhini which is above mahanada is nirwana chakra.

Beyond the upper border of shaṅkhini, but in contact with it, is a void. This void is outside the cranium (—Shiwasanghita, 5.198). Kalicharana interprets ‘void’ as ‘the place where there are no nadis, and it indicates that it (the void) is above where the sushumna ends’. So, the void is outside the head and where there are no nadis—shaṅkhini, sushumna, wajra, chitrini and brahma nadis, and consequently, these nadis end intracranially. It has been stated that Kundalini passes from the bodhini ( = nirwana) chakra by piercing the skull (kataha) to enter certain intermediate forms and reaching an all-water (void) region where the lustrous sahasrara is seen (—Rudrayamala, Part 2, 60. 30–2). This clearly shows that the sahasrara is in the void which is outside the skull, and to reach the sahasrara the head has to be pierced. The sahasrara has a Waidika term kapalasamputa, that is, it is a shining sheath-like hemispherical formation over the skull. This indicates that the sahasrara is, like an umbrella, above the head.

In the brahmarandhra lies wisarga (—Kaṅkalamalinitantra, ch. 2, p. 5) which like a bridge connects the nirwana chakra with the sahasrara. Therefore, to reach the sahasrara from the nirwana chakra the head has to be pierced and the wisarga passed through. This wisarga should not be confused with the wisarga which is above the sahasrara. Also, the shaṅkhini nadi which is in the head and below the void region is not the same as divine Shaṅkhini (—Kaṅkalamalinitantra, ch. 2, p. 5), who is Supreme Kundalini in a spiral form and is above the sahasrara.