Layayoga: The Definitive Guide to the Chakras and Kundalini (61 page)

Other dhyana-forms of Lakini are the following.

Lakini is of the colour of vermilion-red and two-armed; she shines with the vermilion-mark on her forehead; her face is as beautiful as the moon and her eyes are bright and painted beautifully with collyrium; she is clad in white raiment and adorned with various ornaments (—Kaṅkalamalinitantra, ch. 5, p. 23).

Lakini is of a pale red colour, holds a noose and a goad, wears a garland of skulls and is adorned with various ornaments (—Kularnawa, ch. 10, p. 53).

The power of Rudra (Lakini) is blood-red in colour, three-eyed, with large teeth, and powerful, and she assumes the attitudes of granting boons and of dispelling fear (—Gandharwatantra, ch. 9, p. 42). (For the concentration-form of Lakini see
Plate 8
, right top figure.)

Explanation

The central power of the manipura chakra, designated by Rang, has ten radiations which are also named by the matrika-letters dang, dhang, nang, tang, thang, dang, dhang, nang, pang, phang. The matrika-letters indicate the nature of the radiations. Rang with the ten matrika-letters is the tejas-mahabhuta power in operation. The prana-forces are also being operated along with the mahabhata power. The tejas-mahabhuta is seen in deep concentration as a red triangle. When the radiations are withdrawn into the central Rang by pratyaharic concentration only the bija Rang remains. It is the rupa-tanmatra power. At this stage all other forces cease to operate.

The colour of the petals is black. It indicates that the prana-force is predominating in the radiations, though there is some samanic radiation. When the petals are smoke-coloured, udana-radiation predominates. When they are dark green or dark blue, prana predominates; when golden, wyana; and when red, prana and apana predominate.

The colour of the matrika-letters in the petals of the manipara is black, dark green or dark blue, golden or red. When they are black, dark green or dark blue they are radiating mainly prana. When they are golden, they radiate wyana, and when red, they radiate both prana and apana. The original colour of dang is like yellow-lightning; that of dhang is like red-lightning; of nang and tang like yellow-lightning; the colour of thang is red; of dang and nang it is like red-lightning; of dhang like yellow-lightning; of pang moon-white; and of phang like red-lightning. In yellow-lightning, wyana radiates predominantly; in red-lightning prana and apana radiations occur; and in white samana radiation. These individual radiations are modified in the manipara, where each of them radiates the same force conjointly to heighten the effects.

The following are the forms of concentration.

1 Petaline Concentration. The mantra ‘dang-phang’ should be taken as the unit of manipura concentration in japa and thought-concentration, and gradually the petals will be changed into a black circular ring without any interruption.

2 Mahabhuta-concentration. In this concentration, consciousness assumes the form of a triangle of the red colour with Rang inside it. The first stage is thought-concentration which is finally developed into real concentration when the red triangle along with Rang is actually ‘seen’.

3 Tanmatra-concentration. Now the red triangle disappears and only Rang of red colour remains. This is the rapa-tanmatra.

4 Wahni-concentration. Deep concentration on Rang causes the emergence of Deity Wahni (Agni) from the bija aspect of Rang. Wahni is ‘seen’ on a ram; he is red in colour, and holds a rudraksha rosary and a spear.

Mesha (ram) is the basic power-in-concentration which supports the central energy as fire (wahni)-energy in the form of Rang. Mesha has four mantra-forms represented by ang, ring, nang and hang. The mesha form is essentially due to nang in which lie the sun-energy and the divine energy of Shiwa. The energy of creativity (as Brahma-energy) and the reduction of energy to consciousness (as Wishnu-energy) are mainly derived from ang. The prana-energy comes from hang. An aspect of creative energy is released as the great and prolongable sexual vigour. But this vigour also remains under control. The mesha-process is the process of full development of the sexual vigour based on the fully energized body, and to harness it by anti-ejaculatory control and to transform the desire into elements constituting concentration. It is an advanced method of gonadal control in which the highly developed sexual vigour is utilized in arousing the whole energy system of the organism, and the roused energies are radiated to the conscious field through desire in concentration, and the energy-desire becomes energy as concentration and supports and increases concentration. For the attainment of Rudra-consciousness-concentration, this process is invaluable and it becomes most effective through the influence of ring.

Now a practitioner becomes fit for Wahni-concentration. In Wahni all forms of heatlight-energy are concentrated as prana and are transformed into a conscious form which constitutes Rudra-consciousness. This indicates that pranayama is an important factor in Rudra-concentration. Wahni-concentration develops into Rudra-concentration. The red colour of Rudra indicates that the rajas force, which is in great concentration and in which both prana and apana form important parts, is spiritualized to form Rudra-consciousness. The Shakti (spear) is the power of concentrating all forms of energy and transforming them into concentration-energy. Akshasutra (a rudraksha rosary) is the satra (thread) or basic power, called Kundalini, from which arise ang force which draws all desires into it, and Kundalini force which absorbs all creative principles. The shakti and akshasutra are spiritual powers which create divine consciousness and transform all energies into concentration.

5 Rudra-concentration. When a practitioner is fully prepared by energizing his body and mind, through the practice of pranayama and Wahni-concentration, he is able to rouse Rudra from the bindu aspect of Rang in deep concentration.

Rudra as Supreme Being (Brahman) is one and without a second. This is realized in supreme samadhi. When he manifests his supreme power, he is Ishwara and is the creator, maintainer and destroyer of the universe. Rudra also appears in a specific divine form—a spiritual, calm and pure form and absorbs all cosmic principles by which an individual is bound to worldliness, when his devotee is spiritually prepared. The word Rudra is derived from ‘ruda’ which means crying (—Wachaspatyam). It is owing to his destructive power, he causes the embodied beings to weep. But actually his destructive power is the power of absorption of all that causes diverseness of consciousness, that is, all anti-samadhi influences. According to Karunamaya (Acharya Karunamaya Bhattacharya Saraswati, the celebrated Sanskrit scholar of Calcutta, India), Rudra is he who causes the disappearance of ‘rut’, that is, sorrow, or who bestows ‘rut’, that is, knowledge. This knowledge is the Brahman knowledge, arising in samadhi.

Rudra is seated on a wrisha (bull). A wrisha which emits power or bestows knowledge. So it has been said that wrisha is knowledge (Weda) and spirituality (dhorma). Wrisha is vitality and virility. Rudra is established on spiritual knowledge and power. Karunamaya says that Shiwa (Rudra) is the guru of knowledge; wrisha who is in the form of knowledge supports the guru Shiwa who is all knowledge. Rudra is in the attitudes of granting boons and dispelling fear. The bestowing of spiritual knowledge is the best boon, and one can really be free from fear when unspirituality is removed. The mantra-forms of wrisha are ung, shang and shang.

6 Lakini-concentration. To be really prepared for successful concentration in the manipura, and especially on Rudra, it is absolutely necessary to concentrate on Lakini. This is why Lakini has been called the door-keeper. Unless a practitioner is able to penetrate inside the manipura without any obstruction, he cannot do much. All obstacles are removed by concentration on Lakini, moreover without rousing Lakini it is not possible to rouse Rudra, as the power aspect of Rudra is Lakini without whom he is like a corpse.

The colour of Lakini is black. The colour indicates that she is in tamas form in which she absorbs all creative principles. ‘La’ of Lakini means to take; she who takes or absorbs all which is cosmic to make her devotee free from the bondage is Lakini. When she appears in red colour, she has been identical with Rudra. Her three heads indicate that the three primary attributes (gunas) are so spiritually controlled that tamas is utilized to make the body inert and sense-consciousness functionless, rajas to develop concentration, and sattwa to maintain divine consciousness. The wajra (thunderbolt) indicates adamantine control and shakti (spear) is the power to transform all forms of energy into concentration-energy.

The mantra forms of Lakini are lang and aing; those of shakti are eng, ah, ang, ing, ring, iring, aing, kang, khang, tang, sang, kling, hring and hsouh; and those of wajra are mang and lang.

4 Hrit

The hrit chakra has not been included in the regular six chakras which are muladhara, swadhishthana, manipara, anahata, wishuddha and ajña. The point is this: Is hrit an independent chakra or a name of the anahata chakra? Let us investigate the matter.

It has been stated that concentration should be done on the astra-bija (the mantra Hung) in the hridaya, that is, the chakra situated in the heart region (—Nñlatantra, ch. 5, p. 9). It has been mentioned along with the swadhishthana and navel (manipura), so the chakra in the heart region is anahata. Hridaya (heart) has also been mentioned as from the navel (manipura) to the heart, and from the heart to the throat (wishuddha) (—Todalatantra, ch. 7, p. 14). Here also it is anahata. Concentration should be done on Goddess Mahamaya in the twelve-petalled hrit lotus (chakra) (—Kamadhenutantra, ch. 12, p. 15). Here, the hrit lotus is clearly anahata. Also, concentration should be done on the bija-mantra of Ishtadewata in the luminous hrit lotus having twelve petals (—Kamadhenutantra, ch. 13, p. 15). It is anahata which has twelve petals. The anahata has been clearly indicated in the following two statements: concentration should be done on one’s own Shakti mantra in the twelve-petalled hrit lotus (—
ibid
, ch. 15, p. 19); Concentrating on Kamini (Power) in the pericarp of the twelve-petalled hrit lotus (—
ibid
, ch. 17, p. 23). It is not quite clear in the statement (Kamadhenutantra, ch. 18, p. 24) ‘First concentrating on Kamini in the hrit lotus’; but here the hrit lotus may be the anahata because of the previous statement (
ibid
., ch. 17, p. 23). In the statement ‘Concentrating on the hutashana (“fire”)-bija in the “fire”-region lying inside the hrit lotus’ (—Kamadhenutantra, ch. 13, p. 16), it is difficult to determine whether the lotus is hrit or anahata. The ‘fire’-region indicates that it is hrit.

The hritpatra and hrit padma indicate the anahata chakra in the following verses: concentrate on Shakti in the hritpatra; the hrit lotus is a great region, it is the place of Brahman and jiwa; the hrit lotus has twelve petals and is luminous; here concentration should be done on God Shiwa (—Brihannilatantra, ch. 8, p. 65). The nyasa (a mantra process) should be done in the heart with concentration on Kakini (—Kularnawa, ch. 4, p. 19); here the heart stands for the anahata. In the following verses anahata is indicated: The twelve-petalled hrit lotus (—Gandharwatantra, ch. 8, p. 39); do concentration on Kundalini who is in the form of mantra, along with luminous Bana-liṅga, situated in the triangle of hrit (—
ibid
, ch. 29, p. 109); the luminous Hring (a bija-mantra of Power) is in the hrit lotus (—
ibid
., ch. 29, p. 112); the nyasa should be done in the hridaya (—Mantramahodadhi, 4.28); hrit padma (—Tararahasya, ch. 1, p. 2); the all pure hrit lotus (—Bhutashuddhitantra, ch. 2, p. 2); hrit lotus (—
ibid
., ch. 4, p. 4; ch. 6, p. 6); ‘seeing’ Brahman in the hrit lotus (—
ibid
., ch. 5, p. 4); Goddess Maṅgala and others are in the hrit lotus (—
ibid
., ch. 5, p. 5); hrit lotus is yoga lotus (—
ibid
., ch. 10, p. 9); concentration on Ishtadewata first in the muladhara, then in the swadhishthana, then in the manipura, then in the hrit lotus, and thereafter in the wishuddha chakra (—
ibid
., ch. 14, p. 12); the flame-like jiwa is to be brought from the hridayambhoja (hrit lotus) into the muladhara where it should be united with Kundalini; the hridayambuja (hrit lotus) with twelve petals in which are the letters from ka to tha where lies Deity Ishwara (—Sammohanatantra, Part 2, ch. 4, p. 4); hridayasarasija ( = hrit lotus) (—Wishwasaratantra, ch. 1, p. 8); the twelve-petalled hridayasarasija (—Koulawalitantra, ch. 3, p. 8); the twelve-petalled hridayambuja ( = hrit lotus) decorated with the twelve letters from ka to tha where lies Deity Isha (—Sharadatilakatantra, 5.133); Bana-liṅga is in the hrit lotus (—Shaktanandataraṅgini, 4.34); the twelve-petalled hrit lotus with the 12 letters from ka (—
ibid
., 7.14).

The terms hridayambhoja (= hrit lotus) (—Rudrayamala, Part 2, 57. 1,3,33,47; 59.23) ; hridambhoja ( = hrit lotus) (—
ibid
., 57.12,14), hritpaṅkeruha (= hrit lotus) (—
ibid
., 57.14), hritpadma (= hrit lotus) (—
ibid
., 57. 19,42); hridayabja (= hrit lotus) (—
ibid
., 59.24); hridayakamala ( = hrit lotus) (—
ibid
., 59.27); hridayambuja (= hrit lotus) (—
ibid
., 59.28; 60.9); hridabja ( = hrit lotus) (—
ibid
., 60.10); and hridambuja ( = hrit lotus) (—Shadamnayatantra, 4.144)—all stand for the anahata.

Anahata is also indicated in the following verses: there is a ten-petalled lotus, then the hrit lotus, and then a sixteen-petalled lotus (—Rudrayamala, Part 2, 60.29). Here the hrit lotus is clearly the anahata. The letters ka-tha are placed in the hridambuja (= hrit lotus) (—Mahanirwanatantra, 5.114). Here also, the hrit lotus stands for the anahata. Hritsaroruha ( = hrit lotus) is decorated with the letters katha and here is situated Deity Ishwara (—Purashcharyamawa, ch. 5, p. 387). Here, the hrit lotus stands for the anahata.

The numerous evidences from the Tantras show that the hrit lotus in its various names stands for the anahata. It is supported by the Waidika accounts. It has been stated that hridaya (the lotus situated in the heart region) has twelve petals (—Yogachudamanyupanishad, Mantra 5). Here the lotus in the heart stands for the anahata. In the heart, prana wayu should be held (—Darshanopanishad, 7.12). The heart means the lotus situated in the heart region, and this lotus here is anahata. It has been stated that the fourth chakra, lying with its face downwards, is situated in the heart (—Yogarajopanishad, Mantra 10). This chakra is the anahata.