Layayoga: The Definitive Guide to the Chakras and Kundalini (45 page)

7 Talu (chakra). This chakra has been mentioned in Skandapurana, 1.2.55.44; in Liṅgapurana, 2.21.28; and in Shiwapurana, 5b.29.131. The talu chakra has been termed lalana chakra in the Tantras. There is no description of the chakra in the Puranas.

8 Ajña. The term ‘ajña’ has been mentioned in Shiwapurana, 3.3.28; in Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110.10; in Kalikapurana, 55.30; and in Dewibhagawata, 7.35.44 It is indirectly mentioned in Liṅgapurana, 1.8.96; 2.21.28; in Bhagawata, 4.4.25; in Shiwapurana, 5b.29. 132; and in Skandapurana, 1.2.55.44. Ajña has been termed ‘dwidala’, because this chakra has two petals. Dwidala has been mentioned in Liṅgapurana, 1.8.97; and in Shiwapurana, 5b.29.133 and 134. This lotus is also called ‘trirasra’ (triangle), as it has a triangular process inside the pericarp. Trirasra has been mentioned in Liṅgapurana, 1.75.39.

Description. Ajña is situated above talu chakra at the eyebrow region (that is, at a certain intracerebral point). It has two petals. The petals are like lightning. They are also mentioned as red in colour. On the petals are two matrika-letters ‘Hang’ and ‘Kshang’ arranged from right to left. It is a great centre for concentration and mental worship.

9 Shakti (-chakra). The term ‘shakti’ is a new one. It has only been mentioned in Shiwapurana, 3.3.28. It may be the Tantrika ‘manas’ chakra. It is above ajña.

10 Kailasa(-chakra). ‘Kailasa’ is a new term. It has only been mentioned in Dewibhagawata, 7.35.46. Perhaps it is the same as the chakra ‘shanta’ used in Shiwapurana, 3.3.28. However, it appears that kailasa and shanta are identical with the indu chakra. Kailasa is above shakti.

11 Rodhini(-chakra i. The term ‘rodhini’ is a new one, and it has been mentioned in Dewibhagawata, 7.35.46. The terms ‘dwadashanta’, mentioned in Liṅgapurana, 2.21.28, and in Shiwapurana, 5b.29.132, and ‘brahmarandhra’, mentioned in Skandapurana, 1.2.55.45, appear to be synonymous with rodhini. The chakra which is in brahmarandhra has been termed nirwana in the Tantras. So rodhini is probably the Tantrika nirwana chakra.

12 Sahasrara. The term ‘sahasrara’ has been mentioned in Dewibhagawata, 7.35.47. This chakra also is called ‘sahasrapadma’ (lotus with 1000 petals), mentioned in Brahmawaiwartapurana, 1.26.5, ‘sahasrapatra’ (1000-petalled), mentioned in the same Purana, 1.26.8, and ‘sahasradala-padma’ (lotus having 1000 petals), also mentioned in the same Purana, 4.21.174. The chakra named ‘shantyatita’, mentioned in Shiwapurana, 3.3.29, and sahasrara appear to be synonyms. Sahasrara has been indirectly called ‘parama shiras’, that is, supracerebral centre, mentioned in Bhagawata, 10.87.18.

Description. Sahasrara is situated above rodhini (at the supracerebral point). It has 1000 petals which are white in colour. It is the seat of Bindu (Supreme Bindu). Here concentration develops into superconcentration.

CHAPTER
8

The Waidika System of Chakras

The nadis are the subtle pranic force-motionlines. They are created by the operation of the prana-wayus. The ordinary operation of the prana-wayus produces two effects: maintaining life in the body by their complex activities, and supporting mentation. But there is an extraordinary function of the prana-wayus in which the force-motions are centralized as the sushumna-line through which the central spiritual force passes and absorbs all principles which are the root causes of all nonspiritual phenomena. The centre of the nadi-system is in relation to hridaya, that is, the subtle hrit centre situated in the heart region. This subtle centre is not in the flesh of the heart, but at a point within the sushumna and that part of the sushumna is inside the thoracic spine in the heart region. The pranic energy passes externally to the mental and material fields as different nadi-lines to support mentalization and vitalization of the body. But when the hrit centre is aroused, a concentration of pranic energy occurs by which the dormant sushumna is energized.

Nadi-system

It has been stated: ‘There are 101 nadis in relation to the hridaya (that is, the subtle hrit centre); among them that “one” nadi (that is, the sushumna) goes upward to the murdhan (the highest point, that is, brahmarandhra). Through this nadi the spiritual elevation (to the sahasrara) is effected and, as a result, one becomes immortal. The passing through the other nadis causes deaths and births’ (—Kathopanishad, 2.3.16). The 100 nadis indicate a large number of nadis. These pranic flows maintain worldliness. But that one nadi which is sushumna remains dormant when the other nadis flow strongly. The sushumna is aroused by the control of the flows through the other nadi. The sushumna passes upward from the muladhara to the brahmarandhra where lies the nirwana chakra. Kundalini passes through the sushumna to be in the sahasrara. The control factor appears to remain in the hrit centre.

This has been more clearly stated here: ‘There are 101 nadis in relation to hridaya (hrit centre). Of these, one goes to the murdhan (brahmarandhra). Immortality is attained when one passes upward (to reach the sahasrara by piercing all the chakras). Death (and consequently birth) cannot be prevented when going through the other nadis,. Of 101 nadis, the one is sushumna which is the highest. Within sushumna is concealed the nadi which is of the form of Brahman (that is, brahma nadi); this is pure in character. The ida is situated on the left side and the piṅgala on the right side. Between these two is the most excellent position (where the sushumna is located); one who knows that is the knower of the Weda’ (—Yogashikhopanishad, 6.4–6). Here it is explained that of the 101 nadis, the ‘one’ nadi is the sushumna, and within it is the brahma nadi. On the left side of the sushumna stands the ida nadi and on its right side is the piṅgala nadi.

More about the sushumna: ‘The winadanda (the vertebral column), made of bone and long, lying at the posterior part, extends from the anus and supports the body. The brahma nadi extends within. The sushumna which is sun-like is between the ida. and piṅgala and is situated as a subtle line within the spinal column, and the brahma nadi is within the sushumna’ (—ibid., 6. 8–9). Farther, ‘The sushumna is the support of all nadis which are in all parts and spread in all directions. There are 72 thousand nadis along which wayu (pranic energy) operates. The wayu-paths are the empty lines of operation’ (—ibid., 6.10,14–15).

From all this emerges the following: the nadis-system consists of innumerable nadi which are all-directed and are in all places. The subtle hrit centre supports the function of the nadis. Of all the nadis, the one which is the sushumna is the greatest, because yoga is effected with the help of it. All other nadi are dependent on the sushumna for their controlled actions. The nadi are the directions of wayu (pranic force-motion). The sushumna is the central nadi and is situated within the vertebral column. On the left side of the sushumna is the ida and on the right side the piṅgala. Inside the sushumna lies the brahma nadi.

It has been stated: ‘The oscillating prana-force which causes respiration becomes controlled when it is held in the sushumna’ (—Yogashikhopanishad, 6.7). When the pranic force operates through the other nadis, the vitalization of the body is effected. But when it is held in the sushumna, it is fully controlled and there is natural breath-suspension, with no inspiration or expiration. So the sushumna is the central nadi where the control factor is situated.

When the sushumna flow occurs, the pranic force is withdrawn from other nadis and is concentrated within the sushumna and, as a result, breath-suspension (kumbhaka) occurs. This is very favourable for concentration. At this stage the sushumna centres are aroused. Both breath-control and concentration play a most important role in arousing the centres. Concentration on the sushumna centres is so important that it is denoted by a technical term ‘sushumnadhyanayoga’ (—Yogashikhopanishad, 6.43)—concentration-in-sushumna which leads to superconcentration.

It has been stated: ‘The sun-coloured sushumna extends from the muladhara to the brahmarandhra. Within it (that is, within the muladhara to which is connected the sushumna), lies Kundalini who is lightning-like splendorous and extremely subtle’ (—Mandalabrahmanopanishad, 1.2.6). Within the vertebral column lies the sushumna as a subtle line of pranic operation, extending from the muladhara to the brahmarandhra, and is sun-coloured (that is, red). The junction between the muladhara and the sushumna is called the sushumnadwara, that is, the entrance to the sushumna (—Yogashikhopanishad, 1.75). The sushumna has been called the central nadi (madhyanadi) (—ibid., 6.41).

About the nadi-system (nadi-chakra) it has been stated: ‘The sushumna being connected with the triangle of the muladhara is of twelve digit-length. When the sushumna is cut length-wise like a half-split bamboo, the innermost part is the brahma nadi. The ida and piṅgala stand on either side of the sushumna and are closely attached to the wilambini and have extended to the interior of the nadika. The golden (or yellow) coloured wayu (pranic or vital force) moves through the ida on the left, and the sun (or red) coloured wayu through the piṅgala on the right. The wilambini arises from the central part from where all nadis originate and ramify upwards, downwards and obliquely. This is called the nabhichakra, which is like a plexus the size of a hen’s egg. Therefrom arise the gandhari and hastijihwa, which pass to the eyes; and the pusha and alambusa which go to the ears; and the great nadi shura to the space between the eyebrows; that nadi called wishwodari is concerned with the digestion of four kinds of food; the saraswati nadi extends to the tongue; the raka nadi causes thirst, sneezing and phlegm in the nostrils. The shaṅkhini nadi originates from the region of the throat and turns downwards; it absorbs the essence of food and circulates in the brain. There are three nadis which, from the centre, go downwards. Of these the kuha nadi is involved in the evacuation of the bowels, waruni in making water; and the nadi in the frenum of the prepuce of the penis, called chitra, causes ejaculation of the semen. This is nadi-chakra’ (Yogashikhopanishad, 5. 17–27).

And ‘the nadi-kanda (the central plexus of the nadis) is located nine digit lengths above the genitals. It is (when magnified) four digit-lengths in thickness and four digit-lengths long, egg-shaped and concealed in fat, marrow, bone and blood (that is, physically invisible). There lies the twelve-spoked nadi-chakra (nadi-system) which supports the body. In nadi-chakra lies Kundalini who has kept concealed the brahmarandhra, which is to be reached through the sushumna.

‘The alambusa and kuhu nadis are situated in relation to the sushumna. Adjoining them are the waruna and yashaswini where lie the two spokes. The piṅgala is situated in the right spoke. Between the spokes are situated the pusha and the payaswini. The nadi saraswati lies in the posterior spoke of the sushumna. Adjoining them are the shaṅkhini and the gandhari. The nadi called ida stands on the left side of the sushumna. The hastijihwa and then the wishwodari lie adjacent to it. These nadis are in the spokes of the chakra (nadi-chakra), and are arranged from right to left. They are the twelve nadis which are the flows of twelve wayus (vital forces). These nadis are the vital force motion directions (or lines) and are of different colours; they are like a piece of cloth, the central part of which is called nabhichakra (centre of the nadi system). . . . Ten wayus (vital forces) flow through these nadis (that is, the flows of the wayus are the nadis, or the subtle lines created by force-motions); thus the wise student having well understood the nadi-motion (gad) which is (actually) wayu-motion’ (—Warahopanishad, 5. 20–31).

Moreover, ‘There (in the nadi-chakra) is the sushumna which is known as the bearer of cosmic principles (that is, there are various centres of cosmic principles within the sushumna) and the means to liberation (when these centres are absorbed in Kundalini). It (sushumna) dwells in the vertebral column (winadanda) (that is, sushumna is situated within the vertebral column), and extends from the back of the anal region (that is, the muladhara) to the head where is the brahmarandhra. This subtle divine nadi is manifested there. The ida is situated on the left side of the sushumna, and the piṅgala on the right side. . . . The saraswati and kuhu are situated on the postero-lateral part of the sushumna. The waruni is between the yashaswini and the kuhu. The payaswini is situated between the pusha and the saraswati. Between the gandhari and saraswati is yashaswini. The alambusa is in the kanda (nadi-kanda). The kuhu extends to the genitals. The waruni, which extends in all directions, is in the superior and inferior aspects of Kundalini (that is, muladhara where lies Kundalini). The bright yashaswinz extends to the great toe. Going upwards, the piṅgala extends to the right nostril. Behind the piṅgala, the pusha extends to the right eye. The yashaswini goes to the right ear. The saraswati goes to the tongue. Being upwardly directed, the shaṅkhini goes to the left ear. The gandhari, lying behind the ida, extends to the left eye. The alambusa extends upwards and downwards from the anal region. There are other nadis in relation to the fourteen (chief) nadis, and besides them, there are many more nadis. As the leaf of the ashwattha (Ficus Religiosa—sacred fig tree) and other trees are full of vessels, so the body is pervaded by nadis’ (Shandilyopanishad, 1.4. 10–11).

To summarize the nadi-chakra (nadi-system) is formed of innumerable nadis which are arranged in a plexus-like formation, having twelve spokes. The nadis arise from the spokes and they are also between the spokes. The nadis are essentially the subtle lines of pranic force-motions, and are of different colours. Of all nadis, fourteen are important, and of the fourteen, three are the most important. They are the ida, piṅgala and sushumna. Of these three nadis, the sushumna is the greatest. The sushumna is the central part of the nadi-system. It is within the vertebral column and extends from the muladhara to the brahmarandhra in the head. Inside the sushumna lies the brahma nadi. The ida and piṅgala are situated on the left and the right side of the sushumna respectively outside the vertebral column).

Chakras