Layayoga: The Definitive Guide to the Chakras and Kundalini (75 page)

The triangle in the pericarp is formed by the lines beginning with
A
, Ka and Tha (—Mridanitantra, quoted in Amarasanggraha MS; Sammohanatantra, Part 2, ch. 2, p. 2; Gherandasanghita, 6.11), and within the triangle in its corners are the letters ha, la and ksha (—Gherandasanghita, 6.11; Sammohanatantra, Part 2, ch. 2 p. 2). The triangle is in the nature of Brahma, Wishnu and Shiwa (—Tararahasya, ch.4, p. 29).

It has been stated: ‘Inside that triangle is the region of the jewelled altar (manipithamandala); the whitish-red lustre of the gems in the altar, seems to challenge the brilliance of the bluish-yellow (piṅgala) lightning flash; nadabindu as an aspect of the altar is connected with Supreme Consciousness embodied as Wag-bhawa-bija (chinmaya wapu) (—Padukapañchaka, Verse 3).

The jewelled altar shines so brightly that it appears more splendorous than the brilliance of a lightning flash. The compound word nadabindumanipithamandala may be interpreted as manipithamandala with nada and bindu; or nada and bindu and manipithamandala; or manipithamandala in the form of nada and bindu. The commentator Kalicharana has rejected the third alternative because of the dissimilarity of their colours. He says that as nada is white and bindu is red, they can never be whitish-red which is the colour of the altar. But this is not a strong argument. The white and red when mixed together produce the patala (palered) colour. He explains that nada is below, bindu is above, and the region of the jewelled altar is in between the two. He states that ‘chinmaya wapu’ is the body of nada, bindu and manipithamandala in the form of knowledge.

He does not accept that ‘chinmaya wapu’ stands for wagbhawa-bija because, as Guru is white, his bija is also white, and the attribute of whitish-red lustre to the bija does not fit.

But the words in this verse should be translated technically, as they indicate the modes of concentration to be practised. When concentration is done on Guru in form, he is thought of as white in colour and is on the jewelled altar of whitish-red lustre. But concentration is also done on the mantra-form of Guru. Chinmaya wapu means Chit or Supreme Consciousness embodied as Wagbhawa-bija, that is Aing which is the Guru-mantra. Nada-bindu is an aspect of the jewelled altar. The jewelled altar becomes absorbed in the nada-bindu of the bija Ai to form Guru-bija-mantra. In concentration on the mantra-form, the jewelled altar is not thought of, but only the bija Ai with nada-bindu, that is, Aing.

The manipitha (jewelled altar) has simply been called pitha (altar) which is with nadabindu and is beautiful (—Gheranrdasanghita, 6.12). The manipitha has also been called bright singhasana (throne) in the Kaṅkalamalinitantra, ch. 3, p. 7. There, it has been stated that splendorous Antaratman (Brahman) is in the thousand-petalled lotus; in addition to it, there is (within the twelve-petalled lotus which is the lower aspect of the sahasrara) the bright throne between nada and bindu on which Guru is seated, who is to be contemplated on. On, and in connection with, nada is a lustrous position to be thought of as the jewelled altar or bright throne in gross form of concentration, above which is bindu.

Above it is hangsah-pitha (seat). It has been stated: ‘Above it, there is the primordial Hangsah who is the centre of splendour, growing like a flame, and who manifests himself as the destroyer of the universe by his great power of destruction; I do concentration on him’ (—Padukapañchaka, Verse 4). Above it means above the space which is above nada, that is, manipitha. Above manipitha is bindu, and within the bindu is Hangsah. So, the bindu is the hangsah-seat. Hangsah is Shiwa and Shakti. Hangsah is splendorous. This means that Shiwa is in union with Kundalini. Hangsah is the destroyer of the universe, that is, the aroused Kundalini exhibits her great power of absorption, being in Shiwa, by which all cosmic principles are absorbed into her. Hangsah represents a pair: Hang is Shiwa and Sah is Power as Kundalini.

It has been stated that concentration should be done on Guru in Hangsah (—Kularnawa, ch. 4, p. 22; Nilatantra, ch. 1, p. 1); also, concentration is done on Guru in hangsah-seat (—Shyamarahasya, ch. I, p. 3). Hangsah is above the altar (—Gherandasanghita, 6. 12), that is in bindu, which is above the jewelled altar. So, bindu is Hangsah, that is, Kundalini united with Shiwa. And from a mantra viewpoint, Hangsah is in the bindu of the Guru-bija-mantra Aing.

It has been stated: ‘There, that is, in the Hangsah-seat, are the lotus-feet of Guru from which the saffron-like red-coloured and honey-imbibed nectar flows, and which are cool like nectar of the moon (or the rays of the moon) and the place of all good; my mind contemplates them’ (—Padukapañchaka, Verse 5).

Guru’s feet are actually the source from which the streams of life-substance of red colour containing the essence of vitality (makaranda) constantly flow; and concentration on that causes revivification of the mind and revitalization of the body.

‘The lotus-feet of Guru are in the hangsahseat, as it has been stated that the footstools (paduka) of Guru are in Hangsah’ (—Gherandasanghita, 6.12). ‘Where the footstool is, there is Guru, and concentration on Guru should be done there’ (—
ibid
., 6.13). The footstool is the spiritual symbol of Guru, indicating the presence of Guru.

It has been stated: ‘I adore the lotus feet of Guru, situated in the lotus lying in contact with the head; the lotus feet are on the jewelled footstools and all unspirituality disappears when one comes in contact with them; they are red like young leaves; their nails are as bright as the moon; they are moistened with nectar and as beautiful as the lotuses in the lake’ (—Padukapañchaka, Verse 6).

Guru’s lotus feet are on the jewelled footstool. This jewelled footstool is not the jewelled altar situated above nada and below bindu. The footstool is on the Hangsah-seat and the Hangsah-seat is in bindu. Guru’s feet are always on the bright footstools in Hangsah, and, in fact, they indicate that Guru, in form, is lying in Hangsah, where concentration should be done.

The following are the concentration-forms of Guru.

1 Guru is moon-like white with smiling face and bright eyes and his body has odour of purity; he wears the garment of flowers, holds a lotus in his hand and makes gestures of granting boons and of dispelling fear; he is all dewatas (—Nilatantra, ch. 1, p. 1).

2 Guru is like a mountain of silver, that is, white and motionless; he is seated in wirasana (hero posture), adorned with all ornaments, wearing a white garland and dressed in white raiment; he makes the gestures of granting boons and of dispelling fear; his Power (as Divine Mother) is seated on his left thigh, holds with her right hand the divine body of Guru, and with her left hand a blue lotus, and is adorned with red-coloured ornaments; Guru’s look is kind, and he is with knowledge and in bliss (—Kaṅkalamalinitantra, ch. 3, p. 7).

3 Guru is like a mountain of silver (white and motionless), he is with his Power who has a divine face and is self-luminous (—Nirwanatantra, ch. 10, p. 13).

4 Guru, who is Shiwa, is moon-white, holding in his hand a lotus, and making the gestures of granting boons and of dispelling fear; he wears a fragrant garland of white flowers; his face is smiling and his eyes are bright; he is all dewatas (—Kularnawa, ch. 4, p. 22).

5 Guru is splendorous like the autumnal moon, that is, shining white in colour, with lotus-eyes, moon-like beautiful and smiling face, he wears a garland of divine flowers and is dressed in divine raiment, and his body is anointed with a fragrant substance of divine character; on his left side is his beautiful Power of deep red colour; he holds in his hand a lotus and his hands are in the gestures of granting boons and dispelling fear (—Guptasadhanatantra, ch. 2, p. 2).

6 Guru is like pure crystal (in colour), adorned with white-coloured ornaments, wearing a garland of white flowers, seated in padmasana (lotus posture), and established in yoga; he is two-eyed, calm (in samadhi) and very kind; his hands are in wara (granting boons) and abhaya (dispelling fear) mudras; his Power, who is red in colour, is seated on his left thigh and holds his body with her right hand while holding a blue lotus with her left hand; his eyes are red and his face smiling; he is all bliss and, as God (Ishwara), he should be very respectfully saluted (—Gandharwatantra, ch. 5, p. 23).

7 Guru is like pure crystal (in colour), anointed with a fragrant substance, calm and smiling; he makes the gestures of granting boons and dispelling fear and his look is very kind; he is with his Power, who is seated on his left thigh, adorned with white coloured ornaments; he is in full bliss (—Shaktakrama, ch. 1, p. 1).

8 Guru is white in colour, adorned with various ornaments, three-eyed, and seated in swastikasana (auspicious posture); he is glad to see the lotus-face with ruddy lips of his Power of red colour by his left side (—Tararahasya, ch. 1, pp. 1–2).

9 Guru is white-coloured, two-armed, calm and has a pleased countenance (—Sammohanatantra, Part 2, ch.4, p. 4).

10 Guru is like ten thousand moons, that is, intensely shining white in colour; his hands show the gestures of granting boons and dispelling fear; he is dressed in white raiment, wears a garland of white flowers, and his body is anointed with white sandal paste; he is with his Power, who is red, seated on his left thigh; he is divine, imperishable; he is Shiwa and Supreme Guru (—Shaktanandataraṅgini, 4.2).

11 Guru is like pure crystal (in colour), dressed in silken cloth; smeared with a fragrant substance and adorned with white-coloured ornaments; he is calm and smiling and his look is kind; he makes the gestures of granting boons and dispelling fear and holds a lotus; he is with his Power, who is red in colour and is seated on his left thigh; she holds his beautiful body with her right hand and a blue lotus with her left hand and all this makes a lovely picture; Guru’s lotus-eyes are full of supreme bliss (—Shyamarahasya, 1.10).

12 Guru is two-eyed, two-armed, and dressed with white raiment; he wears a garland of white flowers and his body is anointed with the white sandal paste; one of his hands shows waramudra (the gesture of granting boons), and the other makes abhaya-mudra (the gesture of dispelling fear); he is calm and very kind; his Power (Shakti) embraces him (by her right arm, lying on his left side) and holds with her left hand a blue lotus; he is gracious-looking and smiling and grants the desires of his worshippers (—Mahanirwanatantra, 5.26–28).

13 Guru is divine, three-eyed, two-armed, and dressed in white raiment; he wears a garland of white flowers and his body is anointed with the white sandal paste; he is with his Power, who is red in colour (—Gherandasanghita, 6.13–14).

14 Guru is like pure crystal (in colour) and two-eyed; he makes the gestures of granting boons and dispelling fear; he is Shiwa and very beautiful (—Shiwapurana, 3.3.64).

15 Guru holds in his hand a book (wyakhya-mudra; it can also be translated as: Guru holds a book and makes the gesture of granting boons); he is delighted, smiling, tranquil, contented and kind; he is Brahman (—Brahmawaiwartapurana, 1. 26. 6–7).

From the above descriptions, the form of Guru for concentration is as follows:

1  Guru is either moon-white or like pure crystal in colour.

2  He has two eyes. He may also be thought of as three-eyed. His eyes are bright.

3  He has two arms. He makes the gestures of granting boons and dispelling fear; or holding a book in one of his hands, and showing wara mudra (granting boons) with the other hand.

4  His face is lustrous, calm, contented, delighted, kind and smiling.

5  He is dressed in white raiment; he wears a garland of fragrant white flowers, and is adorned with ornaments of white colour; his body is smeared with the white sandal paste.

6  Guru assumes padmasana (lotus posture), swastikasana (auspicious posture), or wirasana (hero posture).

7  His Shakti (Power) is seated on his left thigh, holds his body with her right hand and a blue lotus with her left hand. The Power is red in colour and has a face as beautiful as a lotus.

Explanation

The twelve-petalled lotus is a great centre of concentration, Here, dhyana is perfected and developed to its highest level, and transformed in sahasrara into samprajñata samadhi. Two main forms of dhyana are practised here: first, dhyana on form; and finally, dhyana on luminosity. Dhyana on Guru is the concentration on form, and dhyana on Kundalini is the concentration on luminosity.

From the mantra viewpoint, Guru is derived from the matrika-letters Gang, Ung, Rang and Ung. Gang exhibits attributes and is also beyond attributes; it contains five dewas and powers, and five prana-wayus; there is Kundali in it; it is like the morning sun (vermilion) in colour. Ung contains five dewas and five prana-wayus; Kundalini lies in it; it is yellow in colour. Rang contains five dewas, five prana-wayus, three Powers; in it lies Kundali; it is like red-lightning (shining red in colour). So, the basic power of Guru is Kundalini and there are five Shiwas and Powers in a latent form in him.

The ga-aspect is the highest spiritual knowledge arising from samadhi. It has been stated that Guru removes darkness arising from unspirituality, designated by ‘gu’, by control, designated by ‘ru’ (—Dwayopanishad, Mantra 4). But the meanings of ‘gu’ and ‘ru’ as stated here are secondary. In the Yamala, it has been stated that ‘gu’ means which gives success, and ‘ra’ is what burns impurities, and ‘u’ is Shiwa, so Guru is in the nature of these three (—Shaktanandataraṅgini, 2.8). This is also the secondary meaning.

The U-aspect is Shiwa. So it has been stated that Guru is Shiwa (—Kularnawa, ch. 4, p. 22; Purashcharanarasollasa, ch. 8, p. 8; Shaktanandataraṅgini, 4.2; 4.5; Shiwapurana, 3.3.64); Guru is Brahman (—Gandharwatantra, ch. 5, p. 24; Tararahasya, ch. 1, p. 2; Brahmawaiwartapurana, 1.26.7). But Shiwa or Brahman has two aspects; as Supreme Consciousness without the limitation of mind, and as Power-Consciousness manifesting mind in the form of samadhi-consciousness. Supreme Consciousness is full, infinite and static in which Supreme Power remains in Shiwa as Shiwa. Here, Shiwa is Parama Shiwa, Brahman is without attributes. At this stage, Shiwa-consciousness is not limited by the mind, so it is non-mental, and supreme and infinite. This is the asamprajñata-samadhi-consciousness. This aspect is in Guru in latent form. The aspect which becomes manifest in Guru is Power-Consciousness appearing in form. In this aspect, Guru is Ishwara (—Gandharwatantra, ch. 5, p. 23), that is, he is endowed with omnipotency and omnisciency. He is divine (dewa) (—Gherandasanghita, 6.13). He assumes a mental form (—Purashcharanarasollasa, ch. 9, p. 9), that is, Parama Shiwa appears in subtle form as Guru in dhyana. Consciousness in dhyana is in the form of Shiwa when concentration is done on Guru.