Layayoga: The Definitive Guide to the Chakras and Kundalini (43 page)

The tanmatra-forces are so subtle and concentrated that they can only be realized in their mantra forms. Each tanmatra-force represents a specific germ-mantra. A germ-mantra consists of three fundamental parts—bija (sound-specificality), nada (sound-power) and bindu (conscious form). In a germ-mantra, sound-power assumes a specific character from the bija and is exposed as a divine form (dewata—deity) at bindu. So in each of the five lower chakras, is a germ-mantra from which arises a specific deity. Also in each chakra, there is a specific Power-Consciousness which controls all forces operating there. A sense principle is also connected with the tanmatra-forces. So each chakra is the seat of a specific sense principle. Prana, being manifested as wayu-forces, is linked to the tanmatra-mahabhuta forces. Each specific wayu force is located in a chakra. The conative principles are also in the chakras.

So we find that a chakra is the repository of powers of various forms—tanmatra-mahabhuta forces, wayu-force, mantra-power, a specific Deity and Power (Shakti), sensory principle, conative principle, and other forms of power. How is it known that all these powers are in the chakras? The chakras are subtle, so they are not seen even with the aid of a supersensitive instrument. This does not indicate that they do not exist. An atom is built up of particles which are so minute in size that they are not visible. The chakras are subtler than atoms and particles. If an atom can contain a tremendous amount of energy, why should not a chakra, which is infinitely subtle, contain energy which is practically unlimited in quantity and capacity? The chakra energy can be aroused and controlled by pranayama (breath-control) and dhyana (deep concentration).

When the specific energy residing in the muladhara centre is aroused by deep concentration, the power of levitation is developed (—Shiwasanghita, 5. 92). Deep concentration in the swadhishthana centre causes the body to be disease-free and long-lived (
ibid
., 5, 108–9). The power of entering into another’s body (paradehapraweshana) is developed by deep concentration in the mampuraka centre (
ibid
., 5.114). The development of supersensory power and the power of the passing through air occur by deep concentration in the anahata centre (—
ibid
., 5.120). All this indicates that chakras and powers located in them are not imaginary but facts. By the application of appropriate measures these powers can be aroused and made to manifest on the physical plane. The chakras with their mantras and deities can be seen in deep concentration. Deep concentration on the colour-form of a chakra at a particular location point produces a characteristic resonance—a response from an unknown region, and finally, a real living colour-form of the chakra appears there. The chakras are no more unreal than a nerve centre or a nerve plexus, though the former is extra-material, and the latter material.

The chakras form a system in the sushumna. The chakra system has been described both in the Upanishads and Tantras. There are also fragmentary descriptions of the chakras in the Puranas. This indicates that the subject is very ancient and was widely known in ancient India.

Pouranika Fragments on the Chakras

The thousand-petalled chakra, called sahasrara, is the first centralized power of pranawa emitted by Kundalini in her Shabdabrahman aspect, and in her supreme aspect she is one with Supreme Consciousness as Supreme Kundalini. It has been stated: ‘From the navel of Narayana (Supreme Consciousness), lying in infinite water (in samadhi), arose a lotus with a large number (that is, one-thousand) of petals lustrous like ten-million suns’ (—Shiwapurana, 1.2. 34–6). Here, the origin of sahasrara has been stated. It has been more clearly stated: ‘The imperishable great lord Hari (Supreme Consciousness) who is the creator of the whole universe, while lying in infinite water, produced a finite phenomenon; he created a lotus from his navel, which contains 1000 petals, and is pure, golden and shines like the sun’ (—Padmapurana, 1.39. 152–3). The great rishi Sanatkumara stated: ‘That lotus which is at the highest part is yellow and shines like the sun and the moon’ (—Shiwapurana, 4.40.26). That lotus is sahasrara. It has been stated: ‘The Supreme Power (in the form of Mahalakshmi) is in the pericarp of the thousand-petalled lotus’ (—Dewibhagawata, 9.42.8). Concentration should be done on Mahalakshmi in sahasrara. Also, ‘Eternal, splendorous, lotus-eyed Brahma, arising from primus, sat in the thousand-petalled lotus’ (—Mahabharata, 12. 331. 21).

Sahasrara is the centre where concentration is developed into superconcentration (samadhi). Concentration is first made on Guru (God in form) in a white twelve-petalled lotus which is a part of sahasrara. It is stated: ‘Getting up from bed in the early morning and changing dress, one should concentrate on Guru in the subtle, pure and life-giving thousand-petalled lotus which is in relation to brahma-line (-randhra)’ (—Brahmawaiwartapurana, 1.26. 5–6). It has been said here that sahasrara is a subtle centre, that is, it is extra-material and endowed with prana-force. Concentration on Ishtadewata also is done on hritpadma or sahasrara. So it is stated: ‘Concentrate on Ishtadewata in hritpadma or the great pure white thousand-petalled lotus (chakra)’ (—
ibid.
, 1.26.8). Sahasrara is the centre where there is spiritual splendour. It has been said : ‘In ancient time, Indra was able to “see” the spiritual splendour in the thousand-petalled padma by the japa of germ-mantra given by his guru’ (—
ibid
., 4.21.174).

About ajña chakra, it has been stated: ‘Ajña where concentration is done on Supreme Brahman (inform) is from Supreme Power’ (—Shiwapurana, 5 b. 8.7). Ajña chakra is in the form of energy, the source of which is Supreme Power. So ajña and other chakras are power-centres. Four chakras have been mentioned in a technical manner by Maitreya in describing the yoga process adopted by San when she desired to abandon her physical body. Maitreya stated: ‘Assuming a (yoga) posture over which she had full control. Sat; executed the pranayamic method of control of prana and apana wayus in the nabhi-chakra (that is, manipura chakra); then she raised slowly the udana wayu in pranayama with concentration to hrit (that is, hrit or anahata chakra), and then she conducted it through the kantka (that is, wishuddha chakra) to the bhrumadhya (the space between the eyebrows, that is, ajñachakra)’ (—Bhagawata, 4.4.25).

Of 1000 names of Shiwa stated by God Wishnu, there are three names which are after three chakras. They are: Swadhishthanapadashraya (the support of the position of the swadhishthana chakra), Manipura, Hritpundarikamasinah (seated in the hrit chakra) (—Shiwapurana, 1.71. 69–70). The muladhara chakra has been mentioned here: ‘Starting from muladhara’ (—
ibid
., 2.11.40). In explaining pranawa (Ong), Ishwarasaid: ‘Oh Parwati! adhara (muladhara), manipura, hridaya (hrit or anahata chakra), wishuddhi (wishuddha), ajña, shakti, shanti and shantyatzta are in due order the seats of pranawa, and of all seats shantyatda is the highest; only he who is intensely passionless is fit for it’ (—
ibid
., 3.3. 27–9). Here, the swadhishthana chakra has not been mentioned. However, there are nine chakras if swadhishthana is included. Shakti, shanti and shantyatita are the new terms which are not common. Shakti chakra may stand for manas, shanti for indu and shantyatita for sahasrara.

Rishi Upamanyu gave a description of the chakras. He said: ‘Making the body completely motionless with bio-energy fully controlled, worship Shiwa and Shakti with concentration seated in hrit padma (chakra) within the body. Concentration should also be done in mula (the perineal region, that is, muladhara), nasagra (the tip of the nose), nabhi (navel, that is, manipura), kantha (throat, i.e. wishuddha), talurandhra (lalana chakra), bhrumadhya (ajña), dewadashanta (brahmarandhra, that is nirwana chakra) and murdhan (highest part, that is, sahasrara) . . . In dwidala (a chakra with two petals, that is ajña), shodashara (sixteen-petalled chakra, that is wishuddha), dwadashara (twelve-petalled chakra, that is anahata), dashara (ten-petalled chakra, that is manipura), shadasra (six-petalled swadhishthana chakra) or chaturasra (four-petalled muladhara), concentration should be done on Shiwa. In the space between the eyebrows (that is, intra-cerebral region), there is a lotus (chakra) with two petals shining like lightning; the petals contain two matrika-letters (“Hang” and “Kshang”), arranged from the right to the left.

‘The sixteen-petalled chakra contains 16 matrika-letters (from ‘
Ang
’ to ‘
Ah
’), arranged from the right. The (twelve-petalled) lotus which is as bright as the sun is in the heart region; the matrika-letters from “
Kang
” to “
Thang
” are on its petals, arranged from the right; concentration should be done here. In the navel region within the spinal column, there is a milk-white lotus (ten-petalled) which contains in its petals the matrika-letters from “
Dang
” to “
Phang
” in due order. The lotus with 6 petals, with its face down, and red, contains the matrika-letters from “
Bang
” to “Lang” in its petals. The golden coloured muladhara contains the matrika-letters from “
Wang
” to “Sang” in due order in its (four) petals’ (—Shiwapurana, 5 b. 29. 130–40). Here, the following chakras have been mentioned: muladhara, swadhishthana, manipuraka, hrit or anahata, wishuddha, laiana, ajña, nirwana and sahasrara. Practically the whole chakra system has been briefly described.

It has been stated: ‘Upawarhana, at first, passed through the muladhara, swadhishrtana, manipuraka, anahata, wishuddha and ajña—these six chakras’ (—Brahmawaiwartapurana 1.13. 13). Here, the regular six chakras have been mentioned. Furthermore, ‘Brahma controlled by yoga (that is, breath-control and concentration) with great care the six nadis (power-lines), viz., ida, sushumna, medhya, piṅgala, nalini and budha, and six chakras, viz., muladhara, swadhishthana, manipuraka, anahata, wishuddha and ajña’ (—
ibid
., 4.20.27–8). It indicates that there was a yoga process to control the nadis (power-motion-lines) and the six chakras. Krishna said: ‘After achieving control over longings, senses, hunger and thirst, and effecting the internal purification and the purification of the nadis (superpurification of the power system), and piercing through the chakras, concentration should be done on Supreme Being unitted with Kundalini-power. The six chakras are: muladhara, swadhishthana, marapura, anahata wishuddha and ajña’ (—
ibid
., 4.110.8–10). It has been disclosed here that concentration on Supreme Consciousness united with Kundalini is effective when the control of the body by exercise and ascesis, control of the senses and desires by sensory control, internal purification of the body and the purification of the nadis, and the piercing of the chakras are done. The piercing of the chakras means the rousing of Kundalini and her conduction through the chakras to sahasrara where concentration should be done.