Layayoga: The Definitive Guide to the Chakras and Kundalini (74 page)

The void region, situated above the topmost point of shaṅkhini nadi has been termed mahashunya (great void) chakra (—Amarasanggraha MS; Tattwayogabindu MS). There is nothing above it. It is the sahasrara system. It consists mainly of the sahasrara and Supreme Bindu. The sahasrara can be considered as having three aspects: lower aspect, which is the guru chakra as the lower part of the sahasrara; the middle aspect, which is the sahasrara proper; and the higher aspect which leads to Supreme Bindu. It is more convenient to study the sahasrara system in three parts: guru chakra and sahasrara in its middle and higher aspects.

12 Guru

It has been stated that concentration should be on Guru who is in the sahasrara (—Nilatantra, ch. 1, p. 1; Todalatantra, ch. 3, p. 4; Matrikabhedatantra, ch. 7, p. 10; Brihannilatantra, ch. 6, p. 31; Kaṅkalamalinitantra, ch. 3, p. 7; Kularnawa, ch. 4, p. 22; Guptasadhana tantra, ch. 2, p. 2; Gandharwatantra, ch. 5, p. 24; Shaktakrama, ch. 1, p. 1; Tararahasya, ch. 1, p. 2; Purashcharanarasollasa, ch. 8, p. 8; Shaktanandataraṅgini, 4.1; 4.25; Shyamarahasya, ch. 1, p. 3; Shiwapurana, 3.3.63; Brahmawaiwartapurana, 1.26. 5–6). This comprehensive statement indicates that Guru’s place is within the sahasrara; and this place has a specific name and is a part of the sahasrara.

The statement ‘Concentrating with all efforts on the lotus at the feet of Guru, which lies in the sahasrara’ clearly indicates that there is a lotus at the feet of Guru within the sahasrara as its part. The lotus within the sahasrara has also been described as ‘In the lotus, adorned with thousand petals, is a circular moon region where lies Guru and concentration should be done on him’ (—Gandharwatantra, ch. 5, p. 23). This means that there is a lotus on which the sahasrara stands as an umbrella, that is, this lotus is the lower part of the sahasrara. ‘The lotus at the feet of Guru’ means the lotus where Guru lies. The lotus at the feet of Guru has also been called guru-pura (Guru’s abode) (—Sammohanatantra, Part 2, ch. 4, p. 4), guru-sthana (Guru’s place) (—Purashcharanarasollasa, ch. 9, p. 9) and guru-pada (Guru’s feet or place) (—Shadamnayatantra, 5.99). The words pura, sthana and pada technically signify a chakra, so guru-pura, gurusthana and guru-pada stand for guru chakra. The guru chakra has also been termed dwadasharna (twelve-lettered) lotus (—Tararahasya, ch. 1, p. 1; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.31; Padukapañchaka, Verse 1), dwadashadala (twelve-petalled) padma (lotus) (—Shaktanandataraṅgini, 4.31), urdhwamukha padma (lotus with its face upwards) (—Bhutashuddhitantra, ch. 8, p. 8; Shaktanandataraṅgini, 4.30) and shukla abja (white lotus) (—Tararahasya, ch. 1, p. 2; Mahanirwanatantra, 5.26).

That the guru chakra is a part of the sahasrara is indicated by the following statements: ‘There (in the sahasrara) is a twelve-lettered twelve-petalled (lotus)’ (—Mridanitantra, quoted in Amarasanggraha MS); ‘There is a twelve-petalled lotus connected with the pericarp of the sahasrara’ (—Gherandasanghita, 6.9); ‘The sahasrara is vast and is associated with the twelve-petalled (lotus) (that is, the guru chakra belongs to the sahasrara)’ (—Shadamnayatantra, 5.99); ‘Above the pericarp of the twelve-lettered lotus lies the thousand-petalled lotus’ (—Tararahasya, ch. 1, p. 1); ‘Concentration should be done on Guru who is in the face-up twelve-petalled lotus, situated in the lower part of the face-down thousand-petalled lotus’ (—Shaktanandataraṅgini;, 4.31).

In connection with the above passage (from the Shaktanandataraṅgini), Brahmananda quotes a verse from the Yamala and explains it himself, This verse is exactly the same as verse 1 of the Padukapañchaka which has also been interpreted by Kalicharana. ‘I adore the twelve-lettered, that is, twelve-petalled, lotus. What is the distinctive character of the lotus? It is like a head-ornament of the stalk which supports the passage of Kundali, running from the muladhara lotus to the God Sadashiwa in the form of Bindu situated in the pericarp of the thousand-petalled lotus, that is, the chitrininadi. As the twelve-lettered lotus stands on the head of the chitrini nadi, so the word ornament (bhushana) has been used. What more? It is inseparably connected with the pericarp of the brahmarandhra lotus, that is, it is situated at the lower part of the pericarp of the sahasrara lotus with inseparable connection’ (—Brahmananda: Shaktanandataraṅgini, 4.32).

There are two most important points in this verse which need to be carefully considered. First, a connection of this lotus with what has been termed ‘Kundali-wiwara-kanda’ ( = the support of the passage of Kundali). The passage of Kundali means the brahma nadi. It is supported by the chitrini nadi. The chitrini is within the wajra, and the wajra within the sushumna. So, the essence is that the sushumna, with all its internal nadis, has a connection with the twelve-lettered lotus. To indicate the connection the word ‘mandita’ has been used. Brahmananda explains it by head-ornament. Kalicharana interprets ‘adorned by chitrini’. However, there is no vital difference between them. Kalicharana makes it clear by saying: ‘As a lotus stands on its stalk, so the twelve-lettered lotus is adorned by the stalk in the form of the chitrini nadi.’ This means, the twelve-lettered lotus stands on the chitrini nadi. The implication is that the chitrini and brahma nadis are in contact with the twelve-lettered lotus, but not continuous with it. So, the sushumna-wajra-chitrini-brahma nadis end at the proximity of the twelve-lettered lotus. It has been supported by the Sammohana-tantra, Part 2, ch. 2, p. 2, which says: ‘The twelve-lettered lotus is situated at the top of the end-point of the chitrini nadi which contains in it brahmarandhra (Kundalirandhrakandanta).

It is the abode of Guru who is lustrous white. This lotus stands always with its face upwards. There is a lotus with a thousand petals which lies outside the face-upwards lotus (as an umbrella).’

Second, there is a constant relation between the twelve-lettered lotus and the brahmarandhra lotus. Both Brahmananda and Kalicharana explain brahmarandhra lotus as sahasrara. But the author thinks it unnecessary to regard brahmarandhra as sahasrara. It has been clearly stated that the brahmarandhra chakra is the nirwana chakra (—Soubhagyalakshmyupanishad, 3.8), not the sahasrara. Numerous statements have been quoted to show that brahmarandhra ends either as a nadi or a region intracranially, and beyond this is a void region where there are no nadis and there it is situated extra-cranially, and in this void lies the sahasrara. Kalicharana has explained in this way—the brahmarandhra lotus, that is, the lotus—the thousand-petalled lotus—in which is the brahmarandhra. The brahmarandhra lotus is the nirwana chakra at the end point of the chitrini nadi. The twelve-lettered lotus is in constant connection with the pericarp of the brahmarandhra (nirwana) lotus.

A question was raised by Dewi (Parwati): the great lotus sahasrara stands always with its face downwards; how is it possible for Guru to be there? Mahadewa’s reply: the lotus (sahasrara) lies always with its face downwards, but it contains a pericarp which has its face always upwards (—Purashcharanarasollasa, ch. 8, p. 8). Mahadewa gives a further explanation. He says: ‘The chitrini nadi containing lotuses is in the form of Power. It extends from the muladhara and all the chakras are in this nadi. Chitrini is an aspect of Kundali-chitrini is Kundali, and therefore, it is, as Kundalini, in three and a half coils, residing always in the triangular process of the lotus (muladhara). Where there is the upper end of the chitrini nadi, there lies the face-upwards (chakra = guru chakra), in constant contact with the topmost point of the chitrini, the pericarp of which is in the nature of power going upwards. . . . The pericarp with the upwardly power has the Kundali-coils in it and therefore it is bright. .. . This pericarp (that is, the pericarp of the twelve-petalled lotus, imbedded in the sahasrara) is in contact with the upper end of the chitrini. Concentration should be done (on Guru situated) in the pericarp. This is why the pericarp (of the twelve-petalled lotus) is with its face upwards and with the power directed upwards’ (—
ibid
., ch.9, p. 9).

From the above it is clear that the sahasrara which stands with its face downwards contains a lotus as its part with its face upwards and, consequently, its pericarp is upward. That this upwardly directed pericarp of the twelve-petalled lotus is within the sahasrara has been made clear by Mahadewa himself. He says: In the lower deep hollow part (gahwara) of the sahasrara lies the pericarp which stands always with its face upward (—Purashcharanarasollasa, ch. 8, p. 8). This upwardly faced lotus in its lower edge is in contact with the upper end of the chitrini nadi.

Terminology

1 Dwadasharna (twelve-lettered) Sarasiruha (lotus), or Padma (lotus), mentioned in the Padukapañchaka, Verse 1; Tararahasya, ch. 1, p. 1 ; Shaktanandataraṅgini, 4.31,32; Sammohanatantra, Part 2, ch. 2, p. 2.

2 Dwadashadala (twelve-petalled) Saroja (lotus), or Padma (lotus), mentioned in the Tararahasya, ch. 4, p. 23; Shaktanandataraṅgini, 4.31,32; Gherandasanghita, 6.9.

3 Dwadashapatraka (twelve-petalled), mentioned in the Mridanitantra, quoted in Amarasanggraha MS.

4 Urdhwamukha (upward-face) padma (lotus), mentioned in the Bhutashuddhitantra, ch. 8, p. 8; Sammohanatantra, Part 2, ch. 2, p. 2 ; Shaktanandataraṅgini, 4.30.

5 Shukla (white) Abja (lotus), mentioned in the Tararahasya, ch. 1, p. 2; Mahanirwanatantra, 5.26.

6 Gurupada padma (lotus with Guru’s feet), mentioned in the Kamadhenutantra, ch. 17, p. 23.

7 Gurupura (Guru chakra), mentioned in the Sammohanatantra, Part 2, ch. 4, p. 4.

8 Gurusthana (Guru chakra), mentioned in the Purashcharanarasollasa, ch. 9, p. 9.

9 Gurupada (Guru’s place = guru chakra), mentioned in the Shadamnayatantra, 5.99.

10 Brahma Chakra, mentioned in the Rudrayamala, Part 2, 60.31.

11 Somamandala (-chakra), mentioned in the Purashcharyarnawa, ch. 2, p. 91.

Position

The guru chakra is situated in the void-region as the lower part of the sahasrara; it is situated at the top of the upper end of the sushumna.

Description

The guru chakra (
Plate 23
) is white (—Padukapañchaka, Verse 1; Sammohanatantra, Part 2, ch. 2, p. 2; Gheranrdasanghita, 6.10), and it is therefore called shukla abja (white lotus) (-Mahanirwanatantra, 5.26; Tararahasya, ch. 1, p. 2). It has twelve petals (—Padukapañchaka, Verse 1; Tararahasya, ch. 1, p. 1; ch. 4, p. 23; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.31,32; Shadamnayatantra, 5.99; Mridanitantra, quoted in Amarasanggraha MS; Gherandasanghita, 6.9). The colour of the petals is white, as the lotus is white. On the twelve petals are twelve letters, so the lotus is called the dwadasharna (twelve-lettered). The letters are Ha, Sa, Kha, Freng, Ha, Sa, Ksha, Ma, La, Wa, Ra, Yung (—Gherandasanghita, 6.10) which constitute the Guru-mantra, and are arranged from right to left. The colour of the mantra-letters has not been mentioned. As Guru is white in colour, so the mantra-letters would also be white, as the form and the mantra of Guru are identical.

The pericarp of the lotus is always with its face upward (—Purashcharanarasollasa, ch. 8, p. 8; ch. 9, p. 9), so it is called urdhwamukha padma (upward-face lotus). The top of this lotus is adorned with the thousand petals (like an umbrella) (—Gandharwatantra, ch. 5, p. 23); as the thousand-petalled lotus stands above the pericarp of the twelve-petalled lotus (—Tararahasya, ch. 1, p. 1), and on the outside (—Sammohanatantra, Part 2, ch. 2, p. 2). The pericarp of the twelve-petalled lotus is like a circular moon region (—Gandharwatantra, ch. 5, p. 23), consequently, it is moon-like, lustrous and nectarous (—Purashcharanarasollasa, ch. 8, p. 8). It is the place where concentration on Guru should be done. For this, the detailed knowledge of the pericarp is necessary.

It has been stated: ‘Inside the open pericarp of the (twelve-petalled) lotus is a triangular region (abalalaya), formed by the lines beginning with A, Ka and Tha; in the corners of the triangle are the letters Ha, La and Ksha, and all these form a diagram; I adore it’ (Padukapañchaka, Verse 2; here, the text interpreted by Kalicharana has not been strictly followed; a manuscript text in possession of the author’s guru has been used).

The three lines which constitute the triangle are A-line, consisting of sixteen letters from
a
to
ah
; Ka-line, consisting of sixteen letters from ka to ta; and Tha-line, consisting of sixteen letters from tha to sa. The letters on the lines and in the three corners within the triangle are together fifty-one matrika-units. The triangle is situated with its apex downward. The A-line starts from the apex and forms the left side of the triangle. On this line are sixteen letters from a to ah. The A-line is called wama, Brahma or rajas line.

The Ka-line starts from the top of the left side and forms the base of the triangle. On this line are sixteen letters from ka to ta. The Ka-line is called the jyeshtha, Wishnu or sattwa line. The Tha-line starts from the right end of the base line and goes down to meet the apex, thus forming the right side of the triangle. On this line are sixteen letters from tha to sa. The Tha-line is also called the roudri, Shiwa or tamas line. The letter ha is at the apex, la at the left corner and ksha at the right corner, inside the triangle. These lines and letters form the Power-yantra—the triangular process of Kundalini, called abalalaya.

It has been stated that there are three gunas (as three lines) in the pericarp of the twelve-petalled lotus, and (the lines) are in the nature of Brahma, Wishnu and Shiwa (—Purashcharanarasollasa, ch. 9, p. 9). This means that there is a triangle in the pericarp, which is formed by the Brahma, Wishnu and Shiwa lines, that is, the A-Ka-Tha triangle. So it has been said that the splendorous Kundalini-coils are in the pericarp (—
ibid
., ch. 9, p. 9), that is, inside the triangle in the pericarp. More clearly, the pericarp contains a triangle in which lies Kundali, so it is said to be in the form of three and a half coils (—
ibid
., ch. 8, p. 8). Because of the presence of Kundalini, the triangle is called abalalaya.