Layayoga: The Definitive Guide to the Chakras and Kundalini (65 page)

The existence of the sun-region has also been mentioned in the Rudrayamala, Part 2, 57.54, and this is mainly for concentration in which also the sun-illuminated filaments of the lotus should be included.

Explanation

The central powers of the anahata, mainly consisting of wayu-power, radiate as petaline force-radiations, twelve in number, and are designated by the matrika-letters kang, khang, gang, ghang, ṅang, chang, chang, jang, jhang, ñang, tang and thang. The nature of power-radiations is indicated by the colours of the petals and the matrika-letters. The deep red indicates the predominance of prana in combination with apana, the shining red that of prana and udana, the shining vermilion that of prana, udana and wyana; the dark-blue-yellow that of prana and wyana; yellow is essentially wyana and white is mainly samana.

The original colour of kang is vermilion; of khang, chang and tang white; of gang and ghang red like the rising sun; of nang smoke; of chang and thang shining yellow; of jang moon-white; and of jhang and ñang shining red. The original colours of the matrika-letters are changed into vermilion, red, shining red, deep red and white in the anahata-petals. The vermilion indicates the concentration of prana, udana and wyana; the red and deep red that of prana and apana; the shining red that of prana and udana; and the white that of samana. The purpose of this colour-change is to intensify particular anahata radiations.

The following are the forms of concentration in the anahata.

1 Petaline concentration. The twelve matrika-letters from kang to thang should be made into mantra-form which ultimately will become the unit of the anahata-concentration by japa and thought-concentration. The separate petals will finally become a circular wheel of deep red colour when the externalized radiations will stop.

2 Mahabhuta-concentration. There are two main stages of concentration. The first is thought-concentration in which the six-cornered smoke-coloured wayu-region with the wayu-bija Yang, also of smoke colour, is thought of. Finally, it reaches the second stage when the hexagonal region and Yang are ‘seen’ in deep concentration.

3 Tanmatra-concentration. When concentration becomes deeper, the hexagonal region gradually disappears, and only the smoke-coloured wayu-bija remains. It is indicative of sparsha (touch) tanmatra.

4 Wayu-concentration. Deep concentration on Yang causes the appearance of Deity Wayu form the bija aspect (ya). Wayu is seen on a black antelope, and is smoke-coloured, four-armed, holding an aṅkusha (goad).

The krishnasara (black antelope) is the carrier of Deity Wayu. It is a kind of mriga (deer, antelope—Apte). The antelope is very swift. The prana-force becomes metamorphosed into energy as speed through the muscles at the physical level. The krishnasara is the supporter of the activities of prana-forces which have been centralized in Wayu. The pranic activities are the expression of life in the body with which are associated the organic and muscular activities and the senso-intellectual activities and diversiform consciousness. Wayu as mahabhuta-tanmatra is the central energy which can be manifested with tejas-ap-prithiwi (‘fire-water-earth’) energies and then its motion is modified; when it manifests by itself its motional force is almost boundless and cannot operate in the material field, and, consequently, it creates its own field—the power-field where it operates in conjunction with pranic forces. Prana in the wayu (or power)-field, becomes wayus or motional forces when it is in operation. The principal wayus are five: prana, apana, samana, udana and wyana.

Prana has another aspect. In that aspect it is what is called daiwa prana (—Brihadaranyakopanishad, 1.5.20), that is, supernormal prana. It exhibits the extraordinary function—cessation of motions, in addition to its motional function. In both states, daiwa prana is free from all disturbances and there is no dissipation. In other words, prana as daiwa prana functions normally and most efficiently in all its motions, and also undergoes a non-throbbing state when kumbhaka becomes natural. Daiwa prana is the basis on which daiwa manas (supernormal mind) (—Bnhadaranyakopanishad, 1.5.19) is aroused. It is that aspect of the mind which is above all sorrows and exhibits concentration power by which samadhi becomes the natural mode of consciousness.

Through a process of internalization prana is transformed into daiwa prana. This process is the process of control, indicated by the aṅkusha (goad) held by Deity Wayu. This control is based on spiritual knowledge, represented by the letter ang. It requires great physical endurance and strong will to withstand, which is represented by the letter ku, for its development to a high degree; and when control becomes natural it gives happiness which is represented by the letter shang. Wayu is of daiwa prana. In him the prana is supercontrolled into daiwa prana. The process of control of prana is pranayama. To make pranayama successful, it is necessary to purify and normalize the pranic activities supported by krishnasara-mriga. From it a process called mriga-process has been evolved for the cardiopulmonary vitalization and development and internal purification. The vitalizing exercise consists of swift running, slow running, long walking, and swimming. The purificatory exercise comprises bhastrika and sahita breathing and shodhana.

From the mantra viewpoint, wayu is in the form of bija-mantra yang from which Deity Wayu is aroused. There are other matrika-letters for wayu. They are kang, khang, ghang, hang, chang, jhang, tang, dhang and sang. The bija-mantra of aṅkusha is Krong. The other matrika-letters standing for it are jhang, tang and shang. Mriga is represented by hang and ung.

5 Isha-concentration. In deep concentration, Deity Isha emerges from the bindu of the bija-mantra Yang, Isha is Supreme Being endowed with supreme yoga-power, Isha and Ishwara are the same. In his power aspect, Isha is omniscient and omnipotent, whereas the embodied beings have limited knowledge and power; Isha is infinite; he is beyond the universe and also he is within it; he is also hidden within all beings(—Shwetashwataropanishad, 1.9; 3.7).

Isha also assumes divine forms. One of these, the form of Isha, arises at the level of wayu-principle, that is, in the anahata chakra. The colour of Isha is white. It indicates he is all sattwa (of sentience and purity). When his form is roused in the anahata in deep concentration, the practitioner experiences that power emanates from Isha which dispels all fear arising from unspirituality, and strengthens concentration which is the greatest boon to him. The third eye of Isha is the samadhi-knowledge which is always with him. The other two eyes indicate that Isha is also conscious of his worshippers who are in his consciousness in concentration, and in thoughts when in the post-concentration stage, Isha is in the lotus posture, not seated on a carrier, but on the air. This levitation indicates the highest stage of pranayama which is natural to Isha. The anahata is the special centre of prana-wayu, and here pranayama can be developed to its highest level through Deity Wayu. Pranayama becomes firmly established in a disciple devoted to Isha. The mantra forms of Isha are represented by ung, eng, ring, hring, gang, nang, sang, soung, and hang.

6 Kakini-concentration. Kakini is the door-keeper of the anahata. Concentration on Kakini prepares a disciple to remove all obstacles and develops the power of control. Concentration on Kakini develops enough power to be able successfully to do concentration on Isha. The power aspect of Isha is Kakini. The power which develops in concentration leading to the realization of Supreme Shakti (power) is Power Kakini. The control-power which effects the motionlessness of the prana wayus becomes stabilized in the anahata by Kakini.

The shining yellow colour of Kakini indicates that her power maintains the divine form of consciousness. Her shining red colour indicates that her power is being utilized in the control of prana wayus. When she is white, she is Isha-consciousness. She holds in her hands pasha (noose) and kapala (skull). The kapala is that which preserves ‘kang’, that is, ‘sukhang’. Sukhang is ‘su’ meaning excellent, and khang which is knowledge. So kapala indicates spiritual knowledge. Pasha is ‘pang’, meaning the knowledge of atman, and ‘asha’, meaning desire. That is, one who desires to attain atman-knowledge is indicated by pasha. The bija-mantra of Kakini; is Kang.

7 Concentration on Bana-liṅga. Concentration on Bana-liṅga consists of three stages. (a) Concentration on the triangular power: the triangular power is the power of holding in concentration expressed by consciousness when it is a triangle. The triangle is that form of consciousness when it is not deviated from one aspect to another of the usual three aspects of the sensory objects. The holding-power should be developed by doing concentration on the subtle lightning-like triangular-shape power. (b) Concentration on the liṅga-form: the form of Bana-liṅga is broad at the bottom and tapers gradually to a point in its head. The colour of the Bana-liṅga is of gold or shining red. One of the two colours should be taken. Concentration should start at the broad aspect, and as concentration becomes deeper, it will move towards the tapering. The process of concentration is this: at first the conscious field of concentration is broader, then gradually the field becomes narrow, and, finally, it is a point, as concentration develops deeper. So the Shiwa-liṅga form is actually the process of concentration, (c) Concentration on Bindu: ‘the Shiwa-liṅga concentration finally becomes the bindu concentration. When the Shiwa-liṅga-body concentration develops to its highest point, which is indicated by the crescent, it is transformed into formless bindu concentration.

8 Concentration on Jiwatman. Concentration on jiwatman is an important factor in the bhutashuddhi process. Jiwatman is the spiritually purified and illuminated embodied being, situated within the power-triangle and below Bana-liṅga. In the pericarp of the anahata is the hexagonal wayu-region in which is situated Yang. The power-triangle is below Yang. Bana-liṅga is within the power-triangle, and jiwatman is inside the triangle, but below Bana-liṅga.

The form of jiwatman is like the steady flame of a lamp and luminous. Concentration should be done on the motionless flame-like jiwatman with a view to making the I-consciousness as steady as the jiwatman and gradually, in concentration, it should be dissolved into the steady flame-like consciousness.

6 Wishuddha

The wishuddha is the fifth in the six-chakra group, but serially it is the sixth chakra. It is situated within the chitrini nadi.

Terminology

The following are the Tantrika terms of the wishuddha.

1 Wishuddha, mentioned in the Todalatantra, ch. 7, p. 14; ch. 9, p. 17; Kamadhenutantra, ch. 13, p. 16; Kaṅkalamalinitantra, ch. 2, p. 5; Gandharwatantra, ch. 5, p. 28; Mantramahodadhi, 4.24; Kubjikatantra, 6.304; Tripurasarasamuchchaya, 5.23; Bhutashuddhitantra, ch. 2, p. 2; ch. 3, p. 3; ch. 5, p. 5; ch. 8, p. 8; ch. 10, p. 9; ch. 14, p. 12; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; Koulawalitantra, ch. 22, p. 81; Shaktanandataraṅgini, 4.13; Rudrayamala, Part 2, 22.10; 25.56; 27.65.67; Tantrarajatantra, 21.83; Purascharyarnawa, ch. 2, p. 91; ch. 6, pp. 490,492; Shadamnayatantra, 5.267,426; Shiwasanghita, 5.124,126; Goutamiyatantra, 34.52; Shatchakranirupana, Verse 28; Dakshinamurti, Jñanarnawa and Jñanachudamani, quoted in Yogakalpalatika MS; Yogaswarodaya and Mridanitantra, quoted in Amarasanggraha MS.

2 Wishuddhi, mentioned in the Shaktanandataraṅgini, 4,30.34.

3 Kantha (the neck; it means the wishuddha, as it is situated in the neck region), mentioned in the Todalatantra, ch. 7, p. 14; Kularnawa, ch. 4, p. 21; Bhutashuddhitantra, ch. 4, p. 4; Mahanirwanatantra, 5.113.

4 Kanthadesha (the neck region, that is, wishuddha), mentioned in the Mantramahodadhi, 4.28; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, pp. 8,10; Koulawalitantra, ch. 3, p. 8; Shadamnayatantra, 4.145.

5 Kantha-padma (the lotus in the neck region), mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5; Purashcharyarnawa, ch. 5, p. 387.

6 Kanthapaṅkaja (the lotus in the neck region) mentioned in the Sammohanatantra, Part 2, ch. 4, p. 4; Sharadatilakatantra, 5.134.

7 Kanthambuja (the lotus in the neck region that is, wishuddha), mentioned in the Rudrayamala, Part 2,60.52.

8 Kanthambhoja (the lotus in the neck region, that is, wishuddha), mentioned in the Rudrayamala, Part 2,61.1.

9 Shodasha (the sixteen, that is, wishuddha), mentioned in the Todalatantra, ch. 9, p. 16.

10 Shodasha-dala (the sixteen-petalled, that is, wishuddha), mentioned in the Mundamalatantra, ch. 6, p. 9; Shaktanandataraṅgini, 4.29; 9.16.

11 Shodashara (the sixteen-petalled, that is, wishuddha), mentioned in the Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8; Rudraijamala, Part 2, 60.29; Shadamnayatantra, 4.60.

12 Nirmala-padma (the bright, or pure lotus), mentioned in the Nirwanatantra, ch. 8, p. 10.

13 Dwyashtapatrambuja (the sixteen-petalled lotus), mentioned in the Gandharwatantra, ch. 8, p. 39; Shaktanandataraṅgini, 7.14.

14 Akasha (akasha-lotus, that is, the lotus containing the akasha principle = wishuddha), mentioned in the Bhatashuddhitantra, ch. 5, p. 4; Gandharwatantra, ch. 5, p. 28; Shaktanandatarangini, 4.13.

15 Shodashollasa-dala (the splendorous sixteen-petalled, that is, wishuddha), mentioned in the Rudrayamala, Part 2, 22.9.

16 Shodasha-patra (the sixteen-petalled), mentioned in the Rudrayamala, Part 2,22.13.

Position

The wishuddha is situated in the neck-region (—Shatchakranirupana, Verse 28; Gandharwatantra, ch. 8, p. 39; Mantrama hodadhi, 4.24; Tripurasarasamuchchaya, 5.23; Sammohanatantra, Part 2, ch. 2, p. 2; Koulawalitantra, ch. 22, p. 81; Shaktanandataraṅgini, 4.13,29; 7.14; 9.16; Rudrayamala, Part 2, 22.9; Purashcharyarnawa, ch. 6, p. 490; Shiwasanghita, 5.124; Yogaswarodaya and Mridanitantra, quoted in the Amarasanggraha MS). The same position has been accepted in the Waidika accounts (—Yogashikhopanished, 1.174; 5.10) as well as in the Pouranika accounts (—Shiwapurana, 5b, 29.131; Dewibhagawata, 11.1.43). The neck region means that part of the vertebral column (that is, the cervical part of the spinal column) which corresponds to the region of the neck.