Layayoga: The Definitive Guide to the Chakras and Kundalini (71 page)

The chitrini is inside the wajra and the wajra is inside the sushumna (—Tararahasya, ch. 4, p. 22; Koulawalitantra, ch. 22, p. 80; Rudrayamala, Part 2, 25.51–52; Tantrarajatantra, 27.44).

The brahma nadi is called brahma-marga (-path), as Kundalini passes through it to reach the sahasrara (—Todalatantra, ch. 8, p. 16). The brahma nadi leads to spiritual success; it is stimulated by Kundalini, the mother of yoga who passes through it when going to be united with Shiwa (in the sahasrara) (—Shadamnayatantra, 4.177). All cosmic principles are absorbed by Kundalini when passing through the brahma nadi, so it is said that it devours all principles (—Yogashikhopanishad, 1.125). Kundali-power is established in the great path brahmarandhra (ibid., 6.47).

About the course of the sushumna, it has been stated that it passes from the kanda-mula (or muladhara) to the brahmarandhra (—Gandharwatantra, ch. 5, p. 27; Tripurasarasamuchchaya, ch. 3, p. 8; Bhutashuddhitantra, ch. 6, p. 5; Shaktanandataraṅgini, 4.8; Mandalabrahmanopanishad, 1.2.6; Dewibhagawata, 11.8. 1–2). The brahmarandhra mentioned here is not the brahma nadi but a region where the sushumna ends. It can also be the brahmarandhra chakra. It is situated in the head. It is clear from the statement that the sushumna extends to the head, and it is called the brahmarandhra (—Shandilyopanishad, 1.4.10). The brahmarandhra region or chakra lies in the topmost part of the head where the sushumna ends. About the origin and the end of the sushumna, it has been stated that it arises from the central part of the kanda and extends to the head (—Koulawalitantra, ch. 22, p. 80). The brahmarandhra is situated in the head (—Skandapurana, 1.2.55.45; 3.1.13.39).

The brahmarandhra as the nadi as well as the region (or chakra) has been clearly stated here: the sushumna extends to the brahmarandhra (here it is the region or chakra); the extremely subtle brahmarandhra (here it is the nadi) is inside the chitrini (—Tripurasarasamuchchaya, ch. 3, p. 8). There are other expressions which indicate that the brahmarandhra is a region or chakra, viz.—from muladhara to brahmarandhra (—Nilatantra, ch. 5, p. 9); in a nyasa process (a mantra process), the order is ajña, forehead (indu chakra), brahmarandhra (—Kularnawa, ch. 4, pp. 19–20); concentration on the pranawa which extends from the muladhara to the brahmarandhra should be made (—Shiwapurana, 3.3. 68); the nada (sound) which arises from the muladhara and goes to the brahmarandhra after piercing the twelve knots is to be uttered and concentrated upon (-ibid., 3.6.41); the order from the hrit (anahata) is throat (wishuddha), talu (-chakra), eyebrow-space (ajña) and brahmarandhra (-chakra) (—
ibid
., 5a.28.46; Agnipurana, 74.13); after passing through the six chakras, it should be brought to the brahmarandhra (—Brahmawaiwartapurana, 4.20.29). That the brahmarandhra is a chakra has been clearly stated in the Soubhagyalakshmyupanishad, 3.8; Yogarajopanishad, Mantra 16; and Brahmawaiwartapurana, 1.26.5.

Another term ‘dwadashanta’ has been used for brahmarandhra as a region or chakra. It has been stated that the light-like jiwa (embodied being) is to be brought by the instrumentation of pranawa to the dwadashanta (—Bhutashuddhitantra, ch. 5, p. 4). The dwadashanta indicates brahmarandhra. ‘From the muladhara to the dwadashanta’ (—Shiwapurana, 2.11.40); here the dwadashanta indicates the brahmarandhra. It is still clearer here: the jiwa-consciousness which is in the hrit (anahata) is to be brought through the path of the brahma nadi to the white sahasrara lotus situated above dwadashanta (that is, brahmarandhra) (—
ibid
., 3.5.52–53); also, ‘Next to indu (-chakra) is dwadashanta (brahmarandhra), and thereafter is the white lotus (guru chakra)’ (—
ibid
., 5a. 28.49). The order of the chakras has been given as—eyebrow-region (ajña), forehead (indu chakra), and dwadashanta (brahmarandhra) in the head (—
ibid
., 5b. 29.132). The exact location of the dwadashanta has been indicated in this mantra: ‘The short pranawa is in the bindu, the long is in the brahmarandhra, and the protracted in the dwadashanta’ (—Warahopanishad, 5.70). Here, both brahmarandhra and dwadashanta have been used. The well-known commentator Upanishadbrahmayogi interprets dwadashanta as the upper part of the brahmarandhra. This indicates that the region is brahmarandhra and its upper part is dwadashanta. However, as the dwadashanta is also a lotus (—Garudapurana, 1.23.48), like the brahmarandhra, there cannot be two chakras in the region. Above the indu chakra is the nirwana chakra which is the last chakra in the chitrini. This nirwana chakra has been termed brahmarandhra and also dwadashanta chakra.

It has been stated that at the talu-mula (the upper end of the palatine region) lies the upper end of the sushumna with its inner vacuity (that is, brahmarandhra, and consequently, it includes the wajra and chitrini) and from where the sushumna goes downward to the end of the triangle situated in the muladhara; in the proximity of (the upper border of) the talusthana (palatine region) is a lotus (belonging to) the sahasrara, in the pericarp of which (that is, the pericarp of the guru chakra) is a triangle, facing posteriorly, where the end-point of the sushumna with its vacuity is situated; it is called the brahmarandhra, and extends from here to the muladhara (—Shiwasanghita, 5.161–4).

The talu-sthana is a region which is externally related to the palate, so it is the palatine region. Technically, it is that part of the sushumna which passes from the talu chakra upwards to its end-point termed the sushumna-mula (upper extremity of the sushumna), and this end-point is in the talu-mula (upper border of the palatine region). So, the upper extremity of the sushumna lies in the upper border of the palatine region and from this point the sushumna goes downward to the end of the muladhara-triangle. This means that the sushumna starts from the lowest point of the muladhara (that is, mula-kanda) and goes upward and terminates at the end-point of the palatine region, called the talu-mula. This endpoint is also called the brahmarandhra. The brahmarandhra as a nadi extends from the talumula to the muladhara. In other words, the brahmarandhra which is inside the chitrini (—Shiwasanghita, 2.18) passes from the muladhara as a nadi and ends at the point where the sushumna ends. The end of the sushumna lies in the talu-mula, which is also called brahmarandhra and dwadashanta. At this end-point is the nirwana chakra which is also called the brahmarandhra chakra and dwadashanta chakra. However, the sushumna is neither continuous with nor proceeds into the guru chakra belonging to the sahasrara, but ends in the proximity of the chakra.

The above study indicates that the term brahmarandhra has been used in two senses: one, as a nadi or vacuity within the chitrini nadi which runs from the muladhara to the head where the sushumna ends; the other, as the region or point where the sushumna-mula is situated, that is, the upper terminal point of the sushumna. This region or point has been variously termed the talu-mula, brahmarandhra, and dwadashanta. It may also be called the sushumna-mula. This terminal point is marked by the presence of the nirwana chakra. This chakra is also called the brahmarandhra chakra and dwadashanta chakra.

Here is still another important point which needs to be discussed. Does the brahmarandhra extend into the sahasrara? According to the commentary of Kalicharana on the first verse of the Padukapañchaka the ‘brahmarandhrasarasiruha’ has been rendered as ‘that lotus called the thousand-petalled in which is the brahmarandhra’. It can simply be translated ‘brahmarandhra lotus’. The translation of the verse can be done as follows: at the higher position (udare) of the brahmarandhra lotus, and always in contact with it, is the wonderful white twelve-petalled lotus which lies as a crown of the kundaliwiwarakanda (that is, the chitrini nadi); I adore it. This twelve-lettered (petalled) lotus is the guru chakra. So, the guru chakra is above the chitrini (and, consequently, the sushumna).

In the Gandharwatantra (ch. 5, p. 23), we find a passage which reads that concentration should be made on the guru lying in the circular region of the moon in the lotus with 1000 petals which is situated in the brahmarandhra. Apparently, it indicates that the sahasrara is in the brahmarandhra. This means the extension of the brahmarandhra beyond the head, and beyond the terminal point of the sushumna and the nirwana chakra. It is contrary to most of the documents cited above. It also conflicts with the passage in the Gandharwatantra (ch. 5, p. 27) itself, which says that the sushumna extends through the vertebral column from the mula-kanda to the brahmarandhra. This brahmarandhra-point is situated in the head where the sushumna ends (—Shandilyopanishad, 1.4.10). The sahasrara is situated above this (that is, the brahmarandhra—Jaganmohana—the commentator) and outside the body (that is, outside the cranium which is the topmost part of the body) (—Shiwasanghita, 5.198). Therefore, the brahmarandhra is the end point of the cranium where the sushumna, and consequently, wajra and chitrini, terminate. This terminal point is within the cranium. But the sahasrara is situated extra-cranially; so, the sushumna and all nadis inside it cannot proceed to the sahasrara. Hence, the literal meaning of ‘situated in the brahmarandhra’ should be changed to the technical meaning—‘situated in the proximity of the brahmarandhra’. In a similar manner the expression ‘In the sahasrara, lying in the brahmarandhra, the God Sadashiwa is situated’ (—Bhutashuddhitantra, ch. 3, p. 3) should be changed (that is, lying in the proximity of the brahmarandhra).

It has been stated that Kundalini passes through the ajña situated in the forehead (eyebrow-space) to the sahasrara lying face downwards, and above the topmost point of the sushumna nadi which is inside the vertebral column (—Tararahasya, ch. 4, p.23). Here it is stated that the sahasrara is above the terminal point of the sushumna, that is, above the head. It has also been stated that the twelve-petalled lotus (that is, guru chakra) is situated at the endpoints of the three nadis (that is, sushumna, wajra and chitrini) (—
ibid
., ch. 4, p. 23). It is clear that the guru chakra is situated above the terminal point of the sushumna in the head. So, the guru chakra is above the cranium.

It has been clearly stated that at the end of the Kundalirandhrakanda (sushumna), situated in the dwadashanta (= brahmarandhra), is the twelve-petalled, shining, white lotus. The face of this lotus is turned upwards; it is the seat of guru, and outside it (guru chakra) is the lotus with 1000 petals—with a moon-like, shining, white colour (—Sammohanatantra, Part 2, ch. 2, p. 2). So, the guru chakra is above the brahmarandhra and situated extra-cranially, and its top is covered by the sahasrara.

The exact position of the brahmarandhra has been mentioned in the Kankalamalinitantra (ch. 2, p. 5). But the literal translation of the text will give an incongruous meaning. So, it should be explained from the technical viewpoint. The literal translation of the text is: the imperishable sahasrara lotus is white in colour and lies with its face downwards; it is decorated with the shining letters from a to ksha; in its pericarp is antaratman (jiwatman; but here Supreme Spirit), and
then
the guru, and the surya-mandala and the chandra-mandala, then mahanada-wayu followed by brahmarandhra. If the first, italicized ‘then’ before the guru means ‘above’, then the meaning would be that the guru is above antaratman which is absurd. If ‘above’ is used for ‘then’ in all places, the meaning would be: above antaratman is the guru, and above him is the surya-mandala, above it is the chandra-mandala, above it mahanada-wayu, and above it brahmarandhra. The arrangement of things like this does not exist in the sahasrara. Of course, there is the chandra-mandala in the sahasrara. The guru is situated below the pericarp of the sahasrara, that is, in the guru chakra which is the lower aspect of the sahasrara. So, the italicized ‘then’ (before the guru) would indicate ‘below’ antaratman; ‘and the surya-mandala and the chandra-mandala’ would be below the guru (-chakra) (and above the ajña). The surya-mandala indicates the manas chakra; above it is the chandra-mandala to indicate the indu chakra; above it mahanada-wayu; and above it the brahmarandhra.

The following passages from the Kaṅkalamalinitantra (ch. 2, p. 5) read thus: ‘In that randhra (that is, brahmarandhra) lies wisarga; above it (it means not only above wisarga, but also above the sahasrara) is divine Shaṅkhini; below Shaṅkhini is the chandra-mandala (within the sahasrara) where lies a triangle; kailasa (the abode of Shiwa) is situated in the triangle; . . . here lies the perpetual and unchanging amakala.’

The wisarga is the power-bridge through which Kundalini passes from the brahmarandhra to the guru chakra and sahasrara. We get the following order: ajña, surya-mandala (manas chakra), chandra-mandala (indu chakra), mahanada-wayu, brahmarandhra (here lies the nirwana chakra), wisarga (which connects brahmarandhra with the), guru chakra, sahasrara, Shaṅkhini. Shaṅkhini is Supreme Kundalini in the spiral form lying above the sahasrara. Kundalini; becomes Shaṅkhini after passing through the sahasrara.

The three forms of specific orders of the chakras and associated power aspects have been given in the Sammohanatantra, Part 2.

Form 1 (ch. 2, p. 2). The order is this: ajña, indu, half-moon-shaped nada, plough-shaped mahanada, power añji, unmani, twelve-petalled chakra (guru chakra), sahasrara where lies the chandra-mandala, wisarga, dhruwa-mandala (infinite region).

Form 2 (ch. 2, p. 2). Order: muladhara, swadhishthana, manipura, anahata, wishuddha, ajña, bindu, kalapada, nirodhika, indu, nada, nadanta, unmani, Wishnuwaktra (-mouth), dhruwamandalika Shiwa (Infinite Consciousness).

Form 3 (ch. 4, p. 4). Order: muladhara to ajña, bindu, kala-nada, nadanta, unmani, wishnuwaktra, guruwaktra, Parama Shiwa (Supreme Consciousness).

From the above three forms we get the following order:

Muladhara to ajña chakras

Bindu

Kala

Nirodhika

Indu

Nada (half-moon-shaped)

Mahanada (plough-shaped)

Añji kala

Unmani

Twelve-petalled lotus (guru chakra)

Circular region of the moon (sahasrara)

Wishnuwaktra

Guruwaktra