Layayoga: The Definitive Guide to the Chakras and Kundalini (76 page)

Guru as Shiwa is beyond the six Shiwas—Brahma, Wishnu, Rudra, Isha, Sadashiwa and Parashiwa, and, therefore, he is the seventh Shiwa who is Parama Shiwa, appearing in form. So, Guru is Parama Shiwa in form. Guru is with his Shakti (Power). But his Power is beyond the six Powers lying with six Shiwas. In Parama Shiwa, Supreme Power becomes one and the same with Shiwa. In Guru, the Power is manifested. Guru and his Power are the replica of Shiwa-Shakti principle. His Shakti is Kundalini in form. The ra-aspect of Guru is Shakti and the u-aspect indicates her union with Shiwa. So, in concentration-form she is seated on Guru’s left thigh and in embrace. It has been stated that Guru’s Power is called unmani (—Purashcharanarasollasa, ch. 9, p. 9). Unmani is that power by which consciousness becomes free from all objects, and is established in Shiwa-form. This is the highest state of samprajñata samadhi. This power arises from Kundalini, and Kundalini in form is Guru’s Power.

When dhyana on Guru develops to its highest point, one is able to go beyond form and dhyana is transformed into a luminous type. This means that now it is possible to make dhyana directly and without thought, on the splendour of Kundalini. Now, the form aspects of Guru and his Power are absorbed into Kundalini and she appears as splendorous. On the accomplishment of dhyana-on-splendour, the practitioner is able to pass into the sahasrara proper and attains samprajñata samadhi in which his whole consciousness becomes splendorous Kundalini.

Concentration on Guru consists of the following stages.

1 Thought-concentration on: the white twelve-petalled lotus on which is twelve-lettered Guru-mantra of white colour; the pericarp of the lotus is moon-white.

2 Thought-concentration on: the a-ka-tha triangle, red in colour, situated within the pericarp, with its apex downward, and with all letters which are on the three lines—starting from the left line, then the base line and finally the right line, and the letters ha, la, ksha in the corners.

3 Thought-concentration on: nada of white colour, situated above the triangle; above nada is the jewelled altar of very bright whitish-red colour; and above it is bindu of red colour.

4 Thought-concentration on: Guru-bija mantra Aing of white colour, lying within the triangle.

5 Thought-concentration on: luminous Hangsah, lying within the bindu of the bijamantra Aing. Note. Hangsah is Shiwa in union with Kundalini, and by deep concentration Shiwa-Kundalini should be aroused as Guru and his Shakti in form.

6 Thought-concentration: within the pericarp of moon-white colour of the white twelve-petalled lotus is the red triangle and above it is white nada, and above that is the shining whitish-red jewelled altar, and above the altar is red bindu, and within bindu is Guru of moon-like white with his Shakti of red colour. From the Guru’s feet the saffron-like red life-substancc is continuously being irradiated. Above the head of Guru, there is the down-faced white thousand-petalled lotus, covering him like an umbrella.

7 Dhyana on Guru and his Shakti in form.

8 Dhyana on splendorous Kundalini.

Now we come to the sahasrara proper.

13 Sahasrara

The sahasrara is the last chakra in the chakra system. It is the thirteenth chakra, numerically from the muladhara. The sahasrara and its lower part, guru chakra, are not situated within the chitrini nadi, as this nadi ends intracranially, and the sahasrara, including guru chakra, lies in the void region, where there are no nadis.

Terminology

1 Sahasrara (Thousand-petalled), mentioned in the Adwayatarakopanishad, Mantra 13; Mandalabrahmanopanishad, 1.41; Goutamiyatantra, 35.54; Todalatantra, ch. 3, p. 4; ch. 8, p. 16; ch. 9, p. 17; Gayatritantra, 2.3; Matrikabhedatantra, ch. 2, p. 2; ch. 3, p. 3; ch. 7, p. 10; Gandharwatantra, ch. 5, p. 24; Kamadhenutantra, ch. 17, p. 23; Shaktakrama, ch. 1, p. 1 ; Kubjikatantra, 5.263; Tararahasya, ch. 4, p. 23; Bhutashuddhitantra, ch. 2, p. 2; ch. 3, p. 3; ch. 10, p. 9; ch. 14, p. 12; ch. 15, p. 13; Mayatantra, ch. 6, p. 5; Purashcharanarasollasa, ch. 2, p. 2; ch. 8, p. 8; ch. 10, p. 11; Wishwasaratantra, ch. 2, pp. 11, 23; Mundamalatantra, ch. 2, p. 5; Koulawalitantra, ch. 3, p. 7; Shaktanandataraṅgini, 4.1; 4.16; 4.21; 4.34; Shyamarahasya, ch. 1, p. 3; Rudrayamala, Part 2, 22.16; 60.32; Mahanirwanatantra, 5. 143; Purashcharyarnawa, ch. 6, p. 491; Shadamnayatantra, 3.75; 4.54, 73, 140, 141; 5.99, 103, 243, 389; Shiwasanghita, 5.138, 161, 163; Mridanitantra, quoted in Amarasanggraha MS; Shiwapurana, 3.3.63; 3.5.53; Dewibhagawata, 7.35.47; Kaṅkalamalinitantra, ch. 2, p. 5.

(a) Sahasrara Padma (Thousand-petalled lotus), mentioned in the Shaktakrama, ch. 1, p. 1; Tripurasarasamuchchaya, 5.41; Bhutashuddhitantra, ch. 3, p. 3; Sammohanatantra, Part 2, ch. 4, p. 4; Koulawalitantra, ch. 22, p. 81; Shaktananda taraṅgini, 4.25; Mahanirwanatantra, 5.86;Shiwa sanghita, 5.190.

(b) Sahasrara Mahapadma (the great thousand-petalled lotus), mentioned in the Todalatantra, ch. 2, p. 2; ch. 6, p. 12; ch. 7, p. 14; ch. 9, p. 17; Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 3, p. 5; Guptasadhanatantra, ch. 2, p. 2; Shaktakrama, ch. 1, p. 1 ; Tararahasya, ch. 1, p. 2; Mayatantra, ch. 6, p. 5; Purashcharanarasollasa, ch. 2, p. 2; ch. 8, p. 8; ch. 9, p. 9; Wishwasaratantra, ch. 1, p. 10; Shaktanandatarangini, 4.15; Purashcharyarnawa, ch. 6, p. 490; Gherandasanghita, 6.9.

(c) Sahasrara Ambuja (thousand-petalled lotus), mentioned in the Gandharwatantra, ch. 5, p. 28 ; Rudrayamala, Part 2, 27.70; Mridanitantra, quoted in Amarasanggraha MS.

(d) Sahasrara Saroruha (thousand-petalled lotus), mentioned in the Shaktanandatarangini, 4.29; Shiwasanghita, 5.188, 198.

2 Sahasraradala (thousand-petalled), mentioned in the Kubjikatantra, 5.265; 6.312.

3 Sahasradala (with or without Padma, Pankaja, Kamala) (lotus with one thousand petals), mentioned in the Yogachudamanyupanishad, Mantra 6; Nilatantra, ch. 1, p. 1; Kamadhenutantra, ch. 15, p. 19; Kaṅkalamalinitantra, ch. 3, p. 7; Nirwanatantra, ch. 10, pp. 12,14; Radhatantra, 5.11; 6.7; 11.9,23; 14.1 ; Gandharwatantra, ch. 29, p. 112; Kubjikatantra, 6.314; Tararahasya, ch. 1, p. 1; Bhutashuddhitantra, ch. 1, p. 1 ; ch. 3, p. 3; Wishwasaratantra, ch. 2, p. 11 ; Koulawalitantra, ch. 3, p. 7; Shaktanandataraṅgini, 4.24, 29,31; 9.16; Shyamarahasya, ch. 1, pp. 3,15; ch. 4, p. 79; Brahmasiddhantapaddhati MS; Amarasanggraha MS ; Tattwayogabindu MS ; Padmapurana, 5.38,73; Brahmawaiwartapurana, 4.21, 174; Dewibhagawata, 9.42.8; Kularnawa, ch. 4, p. 22.

4.Sahasrara Kamala, Paṅkaja, or Padma (lotus with a thousand petals), mentioned in the Yogakundalyupanishad, 1.86; Brahmawaiwartapurana, 1.26.5.

5 Sahasrachchada Pankaja (thousand-petalled lotus), mentioned in the Sammohanatantra, Part 2, ch. 2, p. 2.

6 Sahasrabja (thousand-petalled lotus), mentioned in the Mundamalatantra, ch. 2, p. 5; ch. 6, p. 9.

7 Sahasrapatra (with or without Kamala) (thousand-petalled lotus), mentioned in the Purashcharyarnawa, ch. 6, p. 492; Skandapurana, 7.1.31; Mahabharata, 12.331.21.

8 Sahasraparna Padma (thousand-petalled lotus), mentioned in the Padmapurana, 1.39.153; Matsyapurana, 168.15.

9 Sahasradala Adhomukha Padma (thousand-petalled, face-down lotus), mentioned in the Purashcharanarasollasa, ch. 10, p. 11.

10 Adhomukha Mahapadma (the great face-down lotus), mentioned in the Purashcharanara sollasa, ch. 9, p. 9.

11 Sthana (literally, a place; here sahasrara), mentioned in the Yogakundalyupanishad, 1.74.

12 Kapalasampula (a hemispherical covering over the skull, that is, technically, sahasrara), mentioned in the Yogashikhopanishad, 1.76.

13 Wyomambuja (lotus in void), mentioned in the Yogashikhopanishad, 6.48.

14 Wyomambhoja (lotus in void; void lotus), mentioned in the Tripurasarasamuchchaya, 4.12.

15 Wyoma (with or without chakra and sthala), mentioned in the Yogarajopanishad, Mantra 17; Phetkarinitantra, ch. 14, p. 39; Gandharwatantra, ch. 29, p. 112.

16 Akasha Chakra (chakra in void; void chakra), mentioned in the Soubhagyalakshmyupanishad, 3.9.

17 Shiras Padma (lotus in contact with the head; topmost lotus; highest lotus), mentioned in the Brihannilatantra, ch. 6, p. 31.

18 Amlana Padma, or Pankaja (fresh or bright lotus), mentioned in the Purashcharanarasollasa, ch. 9, p. 9.

19 Dashashatadala Padma (lotus with one-thousand petals; thousand-petalled lotus), mentioned in the Shatchakranirupana, Verse 40.

20 Shuddha Padma (pure, or white lotus), mentioned in the Shatchakranirupana, Verse 52.

21 Shantyatita (Sahasrara), mentioned in the Shiwapurana, 3.3.29; Garudapurana, 1.23.48.

22 Shantyatria Pada (Sahasrara Chakra), mentioned in the Shiwapurana, 5a. 7.3.

23 Parama Shiras (supracranial chakra), mentioned in the Bhagawata, 10.87.18.

Position

The sahasrara lies in the void-region where there are no nadis; it is outside the cranium, but in contact with the top-end of the chitrini nadi, lying intracranially, through wisarga (power-bridge). At the terminal part of the chitrini is the nirwana chakra, which is connected through the wisarga, indirectly with the twelve-petalled lotus, which is the lower aspect of the sahasrara.

Description

The sahasrara has 1000 petals (—Shatchakranirupana, Verse 40; Yogachudamanyupanishad, Mantra 6; Nilatantra, ch. 1, p. 1 ; Kamadhenutantra, ch. 15, p. 19; Kaṅkalamalinitantra, ch. 3, p. 7; Nirwanatantra, ch. 10, p. 12; Kularnawa, ch. 4, p. 22; Kubjikatantra, 6.314; Bhutashuddhitantra, ch. 3, p. 3; Sammohanatantra, Part 2, ch. 2, p. 2; Purashcharanarasollasa, ch. 8, p. 8 ; Shaktanandataraṅgini, 4.29 ; Shyamarahasya, ch. 1, p. 3); this is why it is called sahasrara, sahasraradala, sahasradala, sahasra kamala, sahasrabja, sahasrapatra and sahasraparna.

The colour of the petals is white (—Shatchakranirupana, Verse 40; Kaṅkalamalinitantra, ch. 2, p. 5; Kubjikatantra, 6. 314; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4.29; Shyamarahasya, ch. 1, p. 3; Mridanitantra, quoted in Amarasanggraha MS; Shiwapurana, 3.3.63); red (—Shaktananadataraṅgini, 4.25); yellow (—Shiwapurana, 4.40.26) and. golden (—Tripurasarasamuchchaya, quoted in Yogakalpalatika MS). The petals are also variegated—white, red, yellow, black and green; now they appear as white, then red, then yellow, again white, then green (—Nirwanatantra, ch. 10, p. 12); also, the petals are white, red, yellow, black and green; now it is white, then black, yellow, red and green ; in this manner, the petals acquire different colours (—Purashcharanarasollasa, ch. 9, p. 9).

The petals of the sahasrara are the seat of all powers (—Kubjikatantra, 6.315; Nirwanatantra, ch. 10, p. 12; Purashcharanarasollasa, ch. 9, p. 9), all mantras (—Kubjikatantra, 6.315), and the matrika-letters (—Shaktanandataraṅgini, 4.29). There are 50 matrika-letters on the petals (—Mridanitantra, quoted Amarasanggraha MS). The Shatchakranirupana names the matrika-letters which are on the petals. There are two readings of the text. In one, the text reads as ‘lakaradyairwarnaih’, that is, the letters beginning with la. The la is the second la pronounced rha or da. In this connection Kalicharana says that here it is not meant that the letters are to be read from the end to the beginning (wiloma), but the meaning is to take la, and leave ksha out. The letter-arrangement has been more clearly stated in the Kaṅkalamalinitantra, ch. 2, p. 5. It says that on the petals of the sahasrara are the letters from
a
to what is the end of ksha (akaradi kshakarantaih). Kalicharana interprets anta (after kshakara) as awasana, that is, termination. At the end of ksha is la, so the la is to be taken by leaving ksha out. This is the opinion of Kalicharana. That the arrangement of the letters on the petals should be from the beginning to the end, not the reverse, and from
a
to la by leaving ksha out has been stated in the Todalatantra, ch. 9, p. 17. It has been declared there that Kundali, being in the sahasrara and seeing Shiwa there, encircles Shiwa-liṅga in the form of a garland consisting of matrika-letters from
a
to la (akaradilakaranta ) in which ksha is in the mouth, that is, ksha becomes the central letter (meru). This garland of matrika-letters is called pañchashika mala (a garland of fifty letters). The string of this garland is Shakti-Shiwa. The matrika-letters strung in the garland are fifty from
a
to la, and ksha becomes the central letter, and is not counted. The japa is made from a to la (anuloma) and also from la to
a
(wiloma). However, the arrangement of letters on the petals is from
a
to la, and without ksha.

The text of the Shatchakranirupana (Verse 40) can be read as ‘lalatadyairwarnaih’, literally, all letters from lalata. The usual meaning of lalata is the forehead. But it does not apply here. Technically, lalata indicates the letters
a
,
tha
and ha (—Warnabijakosha). Here lalata stands for
a
, so the meaning is, letters from
a
. The commentator Shaṅkara explains it as fifty letters from a placed in twenty layers. The commentator Wishwanatha says ‘all the matrika-letters from
a
’. Ramawallabha only says ‘letters from
a
’. Bhuwanamohana makes it clearer by saying, from the beginning of
a
to the end of ksha (akaradi kshakaranta). Kalicharana makes it still clearer. He says that it is to be understood as meaning that the fifty letters from
a
to ksha are to be taken by leaving out la.

The petals are arranged in twenty layers, each layer containing fifty petals. In each layer, there are fifty matrika-letters on the fifty petals. So the matrika-letters from
a
to la (rha) or ksha go round each layer; and each matrika-letter is on one petal. The matrika-letters are arranged on the petals from right to left. The colour of the matrika-letters has not been mentioned in the text. Kalicharana says that as the matrika-letters are white, they should be thought of as white here (on the sahasrarapetals). (See
Plate 24
.) But the normal colours of the matrika-letters are different; some are white, some yellow, while others are red, smoke-coloured, etc. In the Kaṅkalamalinitantra (ch. 2, p. 5), it has been stated that the matrika-letters are shining. It may mean white, or red, or any colour. However, when the petals are thought to be white, the letters may be taken to be white. When the petals are thought of as having other colours, the letters can be thought of as having the colour of the petals or their normal colours.