Layayoga: The Definitive Guide to the Chakras and Kundalini (44 page)

Here is a technical exposition of the chakras. It has been stated: ‘Concentrating for a brief period on Supreme Power in the six chakras, the practitioner should concentrate on her in the chakra with 16 petals in which are located the matrika-letters from “
Ang
” to “
Ah
”, and thereafter japa should be commenced with malamantra (special mantra given in initiation). At the space between the eyebrows where lies the borders of the three nadis, and is known as the junction of the three power-lines, there is a centre which is red, hexagonal and magnified to four-fingers’ breadth; it is called by the yogis ajña chakra. In the region of the throat, the three nadis—sushumna, ida and piṅgala form a coiling which is hexagonal and magnified to six-fingers’ breadth, where lies the centre, belonging to six-chakras, which is white, sixteen-petalled, magnified to seven-fingers’ breadth, and contain (the matrika-letters from) “
Ang
” (to “
Ah
”). The expert yogis make concentration and japa of mantra in this chakra. The three nadis are united in the heart region’ (—Kalikapurana, 55. 28–33). Here only two chakras are mentioned: ajña and wishuddha. All six chakras are suitable for concentration. The wishuddha chakra is suitable for both concentration and japa. The chakras are magnified to a certain extent which is necessary for thought-concentration in the earlier stages.

In another technical exposition of the chakras, it has been stated: ‘The practitioner should concentrate on an excellent lotus situated three-fingers’ breadth below the navel point (at the perineal point, that is, the lotus is situated within the coccyx and is called muladhara), having (in its pericarp) a region with eight corners or five corners. There is a triangle (inside the region) which is in the nature of fire, moon and sun. Concentration, according to one’s power, may be done in this order: triangle of sun, of moon, and of fire, or triangle of fire, of sun, and of moon according to the process instructed. He should think that there are spiritual action, spiritual knowledge, unaffectedness and yoga-power in the lower part of fire. He should think in due order of the three primary attributes (gunas) in the region of the lotus. Then he should concentrate on Rudra (a specific divine form) who is united with his Power lying in relation to the primary sentience-principle (sattwa). Concentration should be done properly in the navel region (that is, manipuraka chakra), the throat region (wishuddha chakra), the region between the eyebrows (ajña chakra), the region of the forehead (indu chakra), or at the highest point (that is, void, where lies sahasrara). Thought-concentration on Shiwa should be done in the lotus with 2 petals (ajña), with 16 petals (wishuddha), with 12 petals (anahata), with 10 petals (manipuraka), with 6 petals (swadhishthana), and with 4 petals (muladhara), in this order’ (—Lingapurana, 1.8. 92–7). Most of the chakras—muladhara, swadhishthana, manipuraka, anahata, wishuddha, ajña, indu and sahasrara—have been mentioned here. A new technical description of the muladhara chakra has been given. That the chakras are the specific centres for the practice of concentration has been disclosed.

Again, ‘Worship (with concentration) (to Shiwa) is done outside the body, and also in the square region (muladhara), the six-cornered (lotus, termed swadhishthana), the ten-cornered (or ten-petalled lotus, that is manipura), the twelve-petalled (lotus, that is anahata), the sixteen-petalled (lotus, that is wishuddha) and the triangle (ajña) (within the body)’ (—
ibid
., 1.75.35). Furthermore, ‘Those who are spiritually advanced, worship Shiwa, the great master of yoga, with godly love (bhakti) and spiritual concentration (shubha yoga) in the six-petalled lotus (swadhishrtana). He who ‘sees’ Shiwa in the triangle (ajña) . . . becomes absorbed into him’ (—
ibid
., 1.75. 38–9). It has been stated: ‘Immortal Shiwa who is joyous in his self is in the dwadashantabrahmarandhra (that is, nirwana chakra), the point between the eyebrows (ajña), the palate region (lalana), the throat region (wishuddha) and the heart region (anahata), in this order’ (—
ibid.
, 2.21.28). Here, nirwana and lalana have been mentioned along with other chakras.

The system of chakras as explained by Dewi is as follows: ‘There is a lotus which has 4 petals of molten gold (that is red). On the petals are (the matrika-units) “
Wang
”, “
Shang
”, “
Shang
” and “
Sang
” which are yellow. It has a six-cornered region. It is the basic centre (mula) and the support (adhara) (of Kundalini), so it is called muladhara. This is a centre for concentration.

‘Above it is an excellent (lotus called) swadhishthana with 6 petals which are like fire (that is red). On the petals are (the matrikaunits) “
Bang
”, “
Bhang
”, “
Mang
”, “
Yang
”, “
Rang
” and “
Lang
” of the lustre of a diamond. The name swadhishthana is from “swa” to mean Supreme Shiwa in an apprehensible form (liṅga) (that is, this lotus is the seat of Shiwa in form, so it is called swadhishthana).

‘Above it, in the navel region, is splendorous manipura which is dark like a cloud (that is, black) shining like lightning. It is of power. It has 10 petals on which are 10 letters from “
Dang
” to “
Phang
” (that is, the 10 matrika-units; and they are like lightning; the shining effects on the petals are due to this). This lotus is like a blooming gem, so it is called manipadma. Deity Wishnu is in this lotus. Here it is possible to “see” Wishnu (by concentration).

‘Above it is the anahata lotus (chakra) with 12 petals which are red like the rising sun and on which are the 12 letters from ‘
kang
’ to ‘
Thang
’. Within it is in liṅga-form (a form effective for concentration) Bana (a form of Shiwa) who is splendorous like ten-thousand suns. This lotus is called by the yogi’s anahata because here arises that sound which is non-sensory and is in the nature of Shabdabrahman. In this lotus is Supreme Being (in appropriate form) and it is the abode of bliss.

‘Above it is the lotus named wishuddha with 16 petals of smoke-colour on which are the 16 matrika-units form ‘Ang’ to ‘Ah’ of great lustre. The superpurification of the embodied being occurs in this lotus through the realization of divine being, this is why it is called wishuddha. This wonderful lotus is also called akasha (void) (because it is the centre of the void-principle).

‘Above it is the beautiful ajña chakra with 2 petals on which are (the matrika-units) “Hang” and “Kshang”. Here lies the Supreme Being. In this centre, spiritual force passes into the practitioner, so it is called ajña.

‘Above it is what is called kailasa (chakra), and above that is rodhini (chakra). . . . Above it (rodhini) is sahasrara (1000-petalled chakra) in which is the seat of Supreme Bindu’ (—Dewibhagawata, 7.35.34–47).

About the locations of the six chakras, it has been stated: ‘In the perineal region (adhara = yonisthana), genital region, navel region, heart region, neck region (talumala = the root of the palate, but here it is kantha = neck—Nilakantha’s commentary) and the eyebrow region (lalata = the forehead, but here bhrumadhya = the space between the eyebrows—Nilakantha), (are the six chakras) having 4 petals, 6 petals, 10 petals, 12 petals, 16 petals and 2 petals respectively’ (—ibid., 11.1.43). About the regions and mantras of the subtle elements (mahabhutas), it has been said that the ‘earth’ region is square of golden (yellow) colour within which is ‘Lang’-bija (germ-mantra of the same colour); that the region of ‘water’ is of the shape of a white half-moon, within which is ‘Wang’-bija (of the same colour); that the region of ‘fire’ is triangular in shape and red and encloses ‘Rang’-bija (of the same colour); that the region of ‘air’ is circular and smoke-coloured and encloses ‘Yang’-bija (of the same colour); and that the region of ‘void’ (akasha) is circular and is white (or transparent) in colour, and encloses ‘Hang’-bya (of the same colour) (—ibid., 11.8.3–7).

Concentration on deities in different chakras is an ancient spiritual process and was practised by the rishs. It has been stated that a group named Kurpadrisha, which followed the rishipath, used to practise concentration on the divine being in the abdominal region (that is, the manipura chakra), while the Aruni group practised concentration on extremely subtle form of God in the heart region (either hrit or anahata chakra), connected with the nadi-system; but the abode of Supreme Consciousness is in the extra-cerebral region (parama shiras, that is sahasrara) (—Bhagawata, 10. 87.18).

There was a process of dharana (holding-concentration) in which the vital force is held in different chakras with breath-suspension and concentration. The holding was done in the chakras with four petals (muladhara), with six petals (swadhishthana), in the navel region (manipura), in the heart region (hrit chakra), (the chakra) in the region of the lungs with twelve petals (anahata), (the chakra) with sixteen petals, in the region of the palate (lalana or talu chakra), the space between the eyebrows (ajña chakra), and in brahmarandhra in the head (nirwana chakra) (—Skandapurana, 1.2.55. 44–5).

The Pouranika System of Chakras

From the descriptions of the chakras given in the Puranas, the Pouranika system for chakras emerges. It is as follows :

1 Muladhara. The term ‘muladhara’ has been used in Shiwapurana, 2.11.40; 51.29.140; in Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110. 10; and in Dewibhagawata, 7.35.34. It is mentioned indirectly in Shiwapurana, 56.29.131 and 134; in Skandapurana, 1.2.55.44; and in Lingapurana, 1.8.92 and 97; 1.75.35. Muladhara is also called adhara, Shiwapurana, 3.3.28.

Description. The muladhara chakra is situated in the perineal region (adhara or mula = yonisthana), that is a certain intracoccygeal point. It has four petals of red colour. On the petals are four matrika-letters ‘Wang’ to ‘Sang’ of yellow colour. It has a square region inside. It has also been stated that the region is five-cornered, six-cornered or eight-cornered. However, the region is of ‘earth’, and is generally accepted as a square which is yellow in colour, and the ‘earth’ germ-mantra ‘Lang’ which is also yellow resides in the square region. Inside the region is a triangle which is in the form of fire, moon and sun. This chakra is called muladhara, because it is the basic centre (mula) which is the support (adhara) of Kundalini. It is a centre of thought-concentration and mental worship.

2 Swadhishthana. The term ‘swadhishthana’ has been used in Shiwapurana, 1.71.69; in Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110. 10; and in Dewibhagawata, 7.35.35. This chakra is mentioned indirectly in Liṅgapurana, 1.8.97; 1.75.35 and 38; in Shiwapurana, 5b. 29.134; and in Skandapurana, 1.2.55.44.

Description. The swadhishthana chakra is situated above muladhara, in the genital region (that is, a certain intrasacral point). It has six petals of red colour. On the petals are six matrika-letters from ‘Bang’ to ‘Lang’ of the lustre of a diamond. In the pericarp is a half-moon-shaped region of ‘water’ of white colour in which is ‘Wang’-bija of white colour. It is also said that the region is six-cornered. It is the seat of Supreme Shiwa in a form effective for concentration, so it is called swadhishthana. It is a centre for thought-concentration and mental worship.

3 Manipura. The term ‘manipura’ has been used in Shiwapurana, 1.71.70; 3.3.28; in Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110.10; and in Dewibhagawata, 7.35.36. It is indirectly mentioned in Liṅgapurana, 1.8.96 and 97; 1.75.35; in Shiwapurana, 5b.29.131 and 134; and in Bhagawata, 10.87.18. This centre is also called nabhi (navel)-chakra (—Bhagawata, 4.4.25).

Description. Manipura is situated above Swadhishthana, in the navel region (that is, a certain intralumbar point). It has 10 petals of dark colour or black colour. On the petals are 10 matrika-letters from ‘Dang’ to ‘Phang’ which are lightning (of lightning colour). In the pericarp, there is a triangular region of ‘fire’ of red colour. Within it is the red-coloured ‘Rang’-bija. This chakra has also been said to be milkwhite. In that case the petals are white in colour. It is a centre for thought-concentration and mental worship.

4 Hrit (-padma). The hrit chakra has been mentioned in Shiwapurana, 5b.29.131; and indirectly in Skandapurana, 1.2.55.44.

Description. The lotus (chakra) is situated in relation to the heart (that is, a certain intrathoracispinal point, below anahata and above manipuraka. It has eight petals which are white in colour. Pranic forces are located here. It is a sacred place for spiritual concentration (—Lingapurana, 1.86.62–64).

5 Anahata. The term ‘anahata’ has been used in Brahmawaiwartapurana, 1.13.13;4.20.28; 4.110.10; and in Dewibhagawata, 7.35.39. It is mentioned indirectly in Lingapurana, 1.8.97; 2.21.28; in Bhagawata, 4.4.25; 10.87.18; in Skandapurana, 1.2.55.44; and in Shiwapurana, 5b.29.133.

Description. Anahata is situated, above manipura, (and above hrit) in the heart region (that is, a certain intrathoracispinal point). It has twelve petals of red colour. On the petals are twelve matrika-letters from ‘kang’ to ‘Thang’. In the pericarp is the region of ‘air’ which is circular and of smoke-colour. In the region is the smoke-coloured ‘Yang’-bija. Within the chakra is splendorous Bana-liṅga (Shiwa in a special form which is suitable for concentration and worship). In it is ‘heard’ the non-sensory sound (anahata nada) of mantra, so it is called anahata. It is a centre for thought-concentration and mental worship.

6 Wishuddha. The term ‘wishuddha’ has been used in Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110.10; and in Dewibhagawata, 7.35. 42. Another term ‘wishuddhi’ (for wishuddha) has been used in Shiwapurana, 3.3.28. It is mentioned indirectly in Liṅgapurana, 1.8.96 and 97; 1.75.35; 2.21.28; in Bhagawata, 4.4.25; in Shiwapurana, 5b.29.131 and 133; in Kalikapurana, 55.28 and 33; and in Skandapurana, 1.2.55.44.

Description. Above anahata is the wishuddha chakra, situated in the neck region (that is, a certain intracervicospinal point). It has sixteen petals of smoke-colour. On the petals are the sixteen matrika-letters from ‘
Ang
’ to ‘
Ah
’ which are lustrous. In the pericarp, there is the region of ‘void’ (akasha), which is circular in shape and white in colour (or transparent). The ‘Hang’ bija, which is also white is in this region. This chakra is called wishuddha (which means purified), because here spiritual purification of the practitioner occurs through the realization of Supreme Being. It is the centre for thought-concentration, japa and mental worship.