Layayoga: The Definitive Guide to the Chakras and Kundalini (47 page)

‘In the posterior aspect of the adhara, is the living divine form (Deity Brahma). The prana force enters into the sushumna when the ida-piṅgala flows are controlled (by kumbhaka). Then the six chakras are pierced (by Kundalini who then) enters the brahmarandhra (that is, nirwana chakra) and then comes out of it and attains the highest position (that is, reaches the sahasrara)’ (—Yogashikhopanishad, 6. 22–34).

The muladhara is the most important chakra from the viewpoint of spiritual practice. In this centre lies Kundalini in her coiled form, and it is here she should be aroused. This is why Kundalini is called the adhara-power. When Kundalini is roused, her splendour makes the muladhara bright. Kundalini lies coiled around Pashchima-liṅga. When she is aroused, the entrance into the sushumna opens and she passes through the sushumna, piercing all the chakras situated there, and reaches the sahasrara. The process of rousing Kundalini consists of breathsuspension combined with mantra, concentration and certain internal control. The passing of Kundalini through the sushumna causes absorptive concentration which develops into samadhi (superconcentration) when Kundalini reaches the sahasrara.

About the passing through the sushumna of the roused Kundalini, it has been said: ‘Then breaking through the Brahma-knot (Brahmagranthi) arising from primary energy-principle (rajas guna), Kundalini at once radiates into the sushumna-mouth (-wadana) (that is, the junction between the muladhara and sushumna) like a flash of lightning. Then Kundalini goes upward into the Wishnu-knot (Wishnugranthi) lying in the hrit (chakra; according to the Tantras, Wishnu-knot lies in the anahata chakra which is above but close to the hrit chakra). Then (piercing the Wishnu-knot) Kundalini goes still higher into the Rudra-knot (Rudragranthi) in the eyebrowspace (ajña chakra), and, breaking through it, reaches the moon-region (shitangshumandala); this is what is called anahata chakra having 16 petals (the moon-region has also been called the indu chakra—Yogakundalyupanishad, 1.71; the Tantrika term for the moon-region is the soma chakra which has also 16 petals; indu and soma are synonyms; they denote moon)’ (—Yogakundalyupanishad, 1. 67–9). Finally, Kundalini reaches the sahasrara chakra. It has been stated: ‘Absorbing into her the eight creative principles arising from primus (prakriti), Kundali reaches the (highest) region (that is, the sahasrara) where she is in contact with Shiwa; then she becomes united with and absorbed into Shiwa’ (—ibid., 1. 74). The roused Kundalini absorbs various creative principles located in the chakras when passing through them. When she reaches the sahasrara, Kundalini alone shines forth in superconscious concentration. Thereafter, Kundalini becomes one and the same with Parama Shiwa in non-mens concentration.

About the six chakras, it has been stated: ‘The muladhara, swadhishthana, the third manipura, anahata, wishuddhi and the sixth ajña are the six chakras. The adhara is in the anal region; the swadhisnthana in the genital region; the manipura in the navel region; the anahata in the heart region; the wishuddhi in the throat region; the ajña chakra in the head’ (—Yogakundalyupanishad, 3.9–11 ).

Systems of the Chakras

There are several Waidika chakra systems. We shall now deal with these.

1 Chakra system as explained by Narayana

In the perineal region (adhara) is the brahma chakra (that is, the muladhara chakra). There is a triangle (trirawritta, or trirawarta, that is, turned round three times; the Tantrika term is traipura kona) which is a triangular region in the pericarp (of this chakra) where lies Shakti (Power, that is Kundali-power) which is in the form of lightning. Concentration should be done on this form. There (in the triangle) is the seat of kama (an aspect of apana force) in the form (of the mantra ‘Kling’) which grants all desires.

The second is the swadhishthana chakra which has six petals. Inside the (pericarp of the) chakra is the liṅga (a divine form for concentration and worship) of the colour of a new leaf. Concentration should be done on this liṅga. Here is the place of udyana (that is, for the practice of lower uddiyanabandha control) which develops adamantine suction-power.

The third is the nabhi chakra (manipura chakra). Inside the pericarp is Kundalini who is lustrous like ten-million newly-risen suns (that is, shining deep red) and splendorous like lightning and is in five coils like a coiled serpent. Concentration should be done on Kundalini (as deep red and very bright). The aroused Power (samarthya-shakti) (that is, Kundalini-power aroused by concentration) who is in the manipura chakra bestows all success.

The next is the hridaya chakra (that is, anahata chakra). It has eight petals and it lies with its face down. Inside (the pericarp) of this chakra is the shining liṅga-form (or lustrous Jiwatman like the flame of a lamp). Concentration should be done on it. It is called hangsakala (that is, when Jiwatman—embodied spirit, being purified, manifests its spiritual power), it is all love, and it exhibits the great power of control.

The next is the kantha chakra which is four fingers in size. On the left side of it stands the ida the moon-nadi, and on the right side of it stands the piṅgala—the sun-nadi. Inside the (pericarp) of the chakra is the white sushumna on which one should concentrate. The anahata gives success to one who knows this. N.B.—Here the kantha chakra has been named the anahata chakra. But it is actually the wishuddha chakra.

The next is the talu chakra. It is situated (externally) in the uvular region (that is, pertaining to the uvula palatina), in the oral cavity, being supported by the front teeth. This chakra has twelve petals. The amrita (deathless substance) stream is flowing in this centre. Here, void-concentration should be done. This causes absorption of sense-consciousness (chitta). N.B.—The talu chakra has in the Tantras also been termed lalana chakra.

The seventh is the bhru chakra (ajña chakra). It is a subtle chakra. Here, concentration should be done on the knowledge-light as a still flame of the lamp (in a place without wind). This chakra is the root of the cranial centres (kapalakanda). Here, in the ajña chakra, the superpower of word-effectuality (waksiddhi) is attained.

The next chakra is the brahmarandhra which is also called the nirwana chakra. Here concentration should be done on Shiwa (Supreme Being) as a smoke-coloured flame (dhumrashikhakara). Here also is the seat of Power in form (jalandharapitha), granting liberation. Thus the parabrahma chakra.

The ninth is the akasha chakra (the sahasrara). Here is a sixteen-petalled lotus (chakra) with its face upwards. Inside the pericarp of this lotus is a triangular shaped region within which lies the raised Power (Urdhwashakti, that is, Kundali-power raised from the muladhara to this chakra) in relation to which is supreme void (parashunya). Concentration should be made here (as Kundalini united with Parama Shiwa). The Supreme void is the seat of Supreme Being (Purnagiripitha). All desires are spiritualized here (—Soubhagyalakshmyupanishad, 3. 1–9).

2 Chakra System as Exposed in the Yogachudamanyupanishad

The adhara (the muladhara chakra) has four petals; the swadhishthana has six petals; in the navel is the ten-petalled lotus (that is, the manipuraka); hridaya (that is, the lotus in the heart region named anahata) has twelve petals; what is known as the wishuddha has sixteen petals; in the space between the eyebrows is the dwidala (that is, the ajña which has two petals); in the great path of brahmarandhra (that is, where the line of conduction of brahmanadi, and consequently sushumna, ends) there is the lotus with 1000 petals (the sahasrara).

The first chakra is the adhara (muladhara), the second is the swadhuisnthana. Between the two (that is, the space between the anus and scrotum) is yonisthana (perineum), which is also called kamarupa and kama. The lotus situated in the anal region (that is, in the perineal region), having four petals (that is, the muladhara), contains within it (that is, inside the pericarp of the muladhara) what is said to be the yoni (triangle, a triangular-shaped region) which is also called kamakhya (because here lies the kama-germ-mantra ‘Kling’) which is worshipped by the yogis. In this triangle is the great liṅga (mahaliṅga), facing backwards (this linga has been termed in the Tantras Swayambhu-liṅga). (Around the great linga), lies (Kundalini) who shines like molten gold and is lightning-like splendorous; she is below the genitals (that is, in the muladhara which is below the swadhishthana which is in the genital region). The supremely splendorous Light (Kundalini) is ‘seen’ in samadhi as infinite and all pervading. When she is ‘seen’ in mahayoga (asamprajñata samadhi—non-mens concentration) (as Mahakundalini—Supreme Kundalini), the respiratory movements stop (that is, kewala kumbhaka is attained). In the navel region, there is the gem-like chakra (that is, the manipuraka chakra); he who knows it is a real yogi. Here is a triangle which is the region of ‘fire’.

The word ‘swa’ denotes prana (prana-force); as it is the seat of prana, so it is called swadhishthana ; and as it is the seat of sex-force, so it is also called the medhra (chakra—the genital centre). As a gem is stitched by a thread, so the chakra is strung by the sushumna; this is why the chakra situated in the navel region is known as manipuraka. Until the embodied being realizes the spiritual truth in the great chakra with twelve petals (the anahata chakra), which is beyond white and black actions he is not free from mundaneness. (—Yogachudamanyupanishad, 4–14).

Summary

The first chakra is the adhara (muladhara) which is situated in the perineal region. It has four petals. Inside the pericarp of the chakra is a triangle, also called kamakhya. Inside the triangle is the great linga, facing backwards, around which lies splendorous Kundalini who is ‘seen’ in superconcentration. In mahayoga (non-mens concentration), she is realized (as Supreme Kundalini).

The second chakra is the swadhishthana, (situated in the genital region), which has six petals. It is called swadhishthana, because it is the seat of ‘swa’ to mean prana (-force). It is also called the medhra (chakra—the genital centre), because it is also the seat of sex-force.

The third is the manipuraka. It is situated in the navel region and has ten petals. It is strung in the sushumna like a gem stitched by a thread, so this gem-like chakra is called the manipura. Inside the pericarp of the chakra is a triangle which is the seat of ‘fire’.

The fourth is the twelve-petalled chakra (anahata) where lies the embodied being. The fifth chakra is the wishuddha having sixteen petals. The sixth chakra, situated in the space between the eyebrows, is dwidala (that is, the lotus with two petals, called ajña). Then the thousand-petalled chakra (sahasrara) lying beyond brahmarandhra.

3 Chakra System as Exposed by Maheswara

The muladhara is situated in the space between the anus and genitals (that is, the perineum). There is a triangle (inside the pericarp of the chakra). Here lies the Supreme Power as Kundalini. Here is the seat of what is called kamarapa (that is, the power in the form of the mantra ‘Khng’), which makes desires fruitful.

The swadhishthana chakra is situated in the genital region. It has six petals.

The manipura chakra is situated in the navel region. It has ten petals. The great chakra anahata is situated in the heart region and it has twelve petals. Here is the seat of what is known as Purnagiri (Supreme Being).

The chakra situated in the throat region is called wishuddha which has sixteen petals. Here is the seat of landhara (power to control breath by chin-lock). In the space between the eyebrows is an excellent chakra called ajña with two petals. Here is the great seat of what is known as udyana (udana-force control).

The ‘earth’ region is quadrangular, and the presiding Deity is Brahma. The ‘water’ region is half-moon-shaped and its presiding Deity is Wishnu. The ‘fire’ region is triangular, and its presiding Deity is Rudra. The region of ‘air’ is hexagonal, and its presiding Deity is Ishwara or Sangkarsha. The region of ‘void’ (akasha) is circular, and its presiding Deity is Sadashiwa, or Narayana. In the space between the eyebrows (in relation to and above the ajña) is the manas mandala (chakra) in the nada form. Here (that is, above the manas chakra) is the shambhawa sthana (chakra) (that is, the indu chakra). All these chakras in the body are in the form of power. (—Yogashikhopanishad, 1. 168–78; 5. 5–16).

Summary

Muladhara. The muladhara chakra is situated in the perineal region. It has four petals. Inside the pericarp is the quadrangular ‘earth’ region. Brahma is the presiding Deity of the chakra, residing in the square region. In the pericarp, there is also a triangle where Kundalini resides. Here is also the seat of kamarupa (kama-power in the mantra-form ‘Kling’).

Swadhishthana. The swadhishthana chakra is situated in the genital region. It has six petals. Inside the pericarp of this chakra is the semilunar ‘water’ region. The presiding Deity is Wishnu.

Manipuraka. The manipuraka chakra is situated in the navel region. It has ten petals. The triangular ‘fire’-region is in the pericarp. The presiding Deity is Rudra.

Anahata. The anahata chakra is situated in the heart region. It has twelve petals. The hexagonal ‘air’ region is in the pericarp. The presiding Deity is Ishwara, or Sangkarsa. This chakra is the seat of Purnagiri (Supreme Being).

Wishuddha. The wishuddha chakra is situated in the throat region. It has sixteen petals. There is the circular ‘void’ (akasha) region in the pericarp. The presiding Deity is Sadashiwa, or Narayana. Here is the seat of jalandhara (the location for executing the chin-lock in breath-suspension).

Ajña. The ajña chakra is situated in the space between the eyebrows. It has two petals. Here, that is, in relation to and just above the ajña is the manas mandala (chakra) which is in the form of nada. The centre of udyana (udana-force control) is also here. Above this is the sham bhawasthana (the indu chakra).

4 Chakra System as Explained in the Yogarajopanishad

The first is the brahma chakra where lies (in the pericarp) a triangle. In the apana (-force, which is situated in the triangle) is the germ-mantra (mulakanda) of kama form (that is ‘Kling’). That (the triangle) is the place of fire (wahnikunda) where lies Kundalini in three coils (trirawritta). One should concentrate on Kundalini who is Divine Light and living power.