Laya-Yoga by Shyam Sundar Goswami
Author: Unknown
Date: 2009-11-15T02:20:38+00:00

LAYAYOGA

THE DEFINITIVE GUIDE TO THE CHAKRAS

AND KUNDALINI

Shyam Sundar Goswami

Foreword by Georg Feuerstein, Ph.D., Founder-Director of the Yoga Research Center and author of The Shambhala Encyclopedia of Yoga

Yoga

$ 2 5 . 0 0

LAYAYOGA

"An extraordinary volume . . . the last word on the chakras and kundalini."

Georg Feuerstein, Ph.D., Founder-Director of the Yoga Research Center and author of The Shambhala Encyclopedia of Yoga

Tantra - a spiritual tradition centered on the use of the b o d y to find enlightenment - has b e c o m e extremely popular in the West, but at the heart of Tantra is the little-known practice of Layayoga. Layayoga focuses on the Tantric process of transforming the ordinary human b o d y into a divine b o d y in which every cell is awakened with consciousness. T h e fundamental aspect of Layayoga is the arousing of kundalini - dormant energy within the b o d y - t h r o u g h concentration a n d breath exercises, and the m o v e m e n t of this energy through the chakras.

In Layayoga the adept learns not only to raise kundalini power from the base of the spine up t h r o u g h each chakra to the crown of the head, but also to then skillfully guide this power back to its h o m e at the base of the spine. In the process the b o d y becomes suffused with consciousness in a way not found in other types of Yoga. T h e result of the author's lifetime of yogic experimentation and Sanskrit scholarship, Layayoga corrects many misconceptions about the chakras and nadis. C o m p l e t e with meditations and mantras to a c c o m p a n y each chakra, it will allow serious students of Yoga to realize a previously unimagined level of enlightenment in which they are one with the supreme consciousness.

SHYAM SUNDAR GOSWAMI ( 1 8 9 1 - 1 9 7 8 ) was the founder of the Goswami Institute of Yoga in Sweden, t h e first Indian institution of its kind in that country. He was a disciple of the great yoga master Balak Bharati and also wrote Hatha Yoga: An Advanced Method of Physical Education and Concentration.

Inner Traditions

Rochester, Vermont

Cover design by Peri Champine

Cover illustration by D. Ramstedt

Note: Theo riginal book this scan was made of was missing pages 273-320

LAYAYOGA

THE DEFINITIVE GUIDE TO THE CHAKRAS

AND KUNDALINI

Shyam Sundar Goswami

Inner Traditions

Rochester, Vermont

Inner Traditions International One Park Street

Rochester, Vermont 05767
www.InnerTraditions.com

Copyright © 1999 by Karin Schalander

All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photo-copying, recording, or by any information storage and retrieval system, without permission in writing from the publisher.

Library of Congress Cataloging-in-Publication Data Goswami, Shyam Sundar.

Layayoga : the definitive guide to the chakras and kundalini / Shyam Sundar Goswami.

p. cm.

Originally published: Boston : Routledge & Kegan Paul, 1980.

Includes index.

ISBN 0-89281-766-6 (alk. paper)

l.Yoga, Laya. 2. Chakras. 3. Kundalini. I. Title.

BL1238.56.L38G67 1999

294.5'436 - dc21 99-10266

CIP

Printed and bound in the United States

1 0 9 8 7 6 5 4 3 2 1

To Wani

Goddess of Words

'uttishthata j a g r a t a prapya waran nibodhata'

- K a t h o p a n i s h a d , 1.3. 14

Arise, awake and seek a teacher;

First know ' W h o art T h o u ' .

This Upanishadic saying reverberates in
the Greek maxim
engraved in the temple of Apollo at Delphi.

Foreword to the Second Edition xiii Foreword xv

Preface xvii

Acknowledgments xxi

My initiation into Layayoga 1

Introduction 13

Part 1

Fundamentals of Layayoga

1 Layayoga and Ashtahgayoga 43

Yoga from the Mantra Viewpoint -

Control - First and Second Stages of

Yama (Control) - T h i r d Stage of Yama

(Control): Asana- Fourth Stage of Yama

(Control): Pranayama - Fifth Stage of

Yama (Control): Pratyahara-Sixth,

Seventh and Eighth Stages of Yama

(Control): Dharana, Dhyana and

Samadhi - Yoga Defined and Explained

2 Layayoga - Its Significance and

Method 68

Laya Process - Tantrika Form of

Layayoga - Limbs of Layayoga -

Muscular Control Process - Breath

Control Process - Concentration in

Layayoga

3 Kundalini - the Coiled Power 78

Adamantine Control - K.undalini -

Kundalini-rousing Waidika Process of

Kundalini-rousing - Tantrika Process of
vii

Contents

Kundalini-rousing - Pouranika Exposition
of Kundalini

4 M a n t r a - Supra-sound Power 98

Sound - The Sound Phenomenon - Four

Forms of Sound - Para-sound - Pashyantt-
sound - Madhyama-sound - Matrika-
sounds - Waikhan'-sound - Mantra -

Mantra in Waikhari-form

5 Bhutashuddhi - Purificatory

Thought-concentration 118

Purusha and Prakriti - Evolution of Creative Principles - Tamasa Evolution

Bhutashuddhi - Absorptive Thought-
concentration

6 Bhutashuddhi Pranayama -

Purificatory Breathing 133

Sahita Breathing

Part 2

T h e Chakra System

7 Introduction to the System of

Chakras 143

Pouranika Fragments on the Chakras -

The Pouranika System of Chakras

8 T h e Waidika System of Chakras 152

Nadi-system - Chakras - Systems of the

Chakras (Chakra System as Explained by

Narayana; As Exposed in the

Yogachua'amanyupanishad; As Expounded
by Maheswara; As Explained in the

Yogarajopanishad) - Waidika Chakra

System

9 T h e Tantrika System of Chakras 166

Tantrika Nadi-system - Tantrika Systems
of Chakras (The Chakra Systems as
viii

Contents

Expounded by Shiwa; The Chakra

System as Expounded by Bhairawi; As

Explained by Rishi Narada; As Explained by Mahidhara; As Explained by

Brahmananda; As Explained by

Jnanananda; As Explained by Lakshmana

Deshikendra; As Explained by

Brahmananda Giri)

10 Exposition of the Chakras 182

1 Muladhara (Terminology, Position,

Description, Explanation) - 2 Shthana-
sh.tha.na (Terminology, Position, Description, Explanation) - 3 Manipura

(Terminology, Position, Description,

Explanation) - 4 Hrit (Terminology,

Position, Description, Explanation) -5

Anahata (Terminology, Position,

Description, Explanation) - 6 Wishuddha

(Terminology, Position, Description,

Explanation) - 7 Talu (Terminology,

Position, Description, Explanation) -8

Ajna (Terminology, Position, Description,

Explanation)

11 Exposition of the Chakras

(continued) 243

Ajna System - 9 Manas (Terminology,

Position, Description, Explanation) - 10

Indu (Terminology, Position, Description,

Explanation) - 11 Nirwarna (Terminology,

Position, Description, Explanation) -

Sahasrara System - 12 Guru

(Terminology, Position, Description,

Explanation) - 13 Sahasrara

(Terminology, Position, Description,

Explanation) - The Chakra Table

12 Location of the Chakras 285

The Vertebral Column - The Cranial

C a v i t y - T h e Spinal C o r d - T h e Filum Terminale - The Central Canal - The

Brain - The Medulla Oblongata - The

Pons - The Midbrain - The Interbrain -
ix

Contents

The Cerebrum-The Ventricular System
of the Brain-The Blue Line-The Course
of the Sushumna-Ida and Pingala-Posi-
tions in the Chitrini-Surface and Vertebro-
cranial Relations-Chakra-location Table

Part 3

Concentration Practices

13 Physical Purification and

Vitalization 297

Purification - Internal Cleansing - Diet

Sexual Dynamism - Functions of Food -

Food Selection - Muscular Exercise -

Pranayamic Breathing

14 Mental Purification and

Rejuvenation 309

Discipline - Mental Rejuvenation

15 Posture, Breath-control and

Sense-withdrawal 312

The Practice

16 Practice of Dharana 314

The Practice (Dharana, First Form;

Dharana, Second Form; Dharana, Third

Form)

17 Practice of Dhyana 317

Dhyana Process

18 Practice of Bhutashuddhi 319

Bhutashuddhi Process - Kundaliniyoga

Note on the Pronunciation of Sanskrit

Words and Mantras 328

Glossary 329

Bibliography 335

Index 339

Illustrations
between pages 12 and 13

11 Anahata Chakra

I The Author (at the age of 87)

12 Deities in Anahata (A)

II Wani

13 Deities in .Anahata (B)

III Acharyya Karunamoya Saraswati

14 Wishuddha Chakra

IV Master: Sreemat Dwijapada Raya

15 Deities in Wishuddha (A)

V An Ancient Picture of the Chakra System

16 Deities in Wishuddha (B)

(belonging to the Author's library)

17 Ajna Chakra

18 Hakini

19 Ajna system
between pages 140 and 141

20 Indu Chakra

1 Muladhara Chakra

21 Nirwana Chakra

2 Deities in Muladhara (A)

22 Sahasrara Organization

3 Deities in Muladhara (B)

23 Guru Chakra

4 Swadhishthana Chakra

24 Sahasrara Chakra (A)

5 Deities in Swadhishthana (A)

25 Sahasrara Chakra (B)

6 Deities in Swadhishthana (B)

26 The Ida-Pihgala Course, (i) Bow Position, 7 Manipura Chakra

(ii) Half-coil Position

8 Deities in Manipura (A)

27 Location of Chakras in the Chitrini; The 9 Deities in Mampura (B)

Surface - Vertebro-Cranial Relations

10 Hrit Chakra

28 Concentration

Foreword to the Second Edition by Georg Feuerstein, Ph.D.

Founder-Director of the Yoga Research Center and author of The Shambhala Encyclopedia of Yoga This unique volume focuses on one of the most re-gressively renders the body transparent to that su-condite aspects of Tantra: the esoteric process by preme consciousness.

which the ordinary human body is transmuted into This alchemical process of transmutation of the a "divine body" (divya-deha). In such a body, ev-very constituents of the body is the domain of ery cell is suffused with consciousness, and it is Layayoga. Laya refers to the absorption of the ele-endowed with extraordinary capacities (siddhi).

ments (tattva) constituting the body, which occurs At the heart of Tantra is Kundaliniyoga, and at when the kundalini power rises from the
the core of Kundaliniyoga is Layayoga. Tantra, or psychoenergetic center (cakra) at the base of the Tantrism, is a spiritual tradition that crystallized in spine toward the center at the crown of the head.

the opening centuries of the first millennium C.E.

In its ascent along the spinal axis, it must pierce a and reached its zenith around 1000 C.E. It represeries of psychoenergetic centers, each of which resents a remarkable synthesis and understands itself lates to specific psychosomatic functions and also as the teaching for the present age of darkness anatomical structures. As it passes through each (kali-yuga). Among its central tenets is the notion center, the kundalini absorbs each center's elements that the body is not, as taught by more ascetical and correlated function. This induces a deepening schools, an obstacle on the path to enlightenment.

state of mental concentration and conscious lucid-Rather, it is a manifestation of the ultimate Reality, but at the same time decreases physical anima-ity and hence must be fully integrated into one's tion. Thus the outside observer would notice a dras-spiritual aspirations. The early Tantric adepts tic decrease in metabolism and spontaneous suspen-

(siddha) developed an approach that is body-posi-sion of breathing. In a way, the ascent of the tive and epitomized in the concept of "body culti-kundalini amounts to a consciously undergone death vation," or kaya-sadhana, which in due course led process.

to the creation of Hathayoga with its many

If the yogin remains long enough in this state purificatory practices (sadhana), postures (asana), of suspended animation, the body simply dies. But and techniques of breath control (pranayama).

this is not the intended outcome of Tantra. Rather, The purpose of these practices is not merely to the successful practitioner of Tantrayoga must next acquire physical fitness and mental health, but pri-skillfully guide the kundalini from the crown cen-marily to awaken the body's dormant psycho-
ter back to its home at the base of the spine. This spiritual power called kundalini-shakti. When this restores all the bodily functions, yet brings a new power, which is a form of conscious energy, is fully element into play: the gradual suffusion of the aroused it begins to transform the body. It leads to body with consciousness. For the Tantric adept, en-the ecstatic realization of one's true identity as the lightenment is nothing unless it includes the body.

pure, universal consciousness (cit), and it also pro-Thus the delicate process of Layayoga is designed X l l l
to bring enlightenment down to earth, into the necessary to achieve full enlightenment.

body - a quite literally breathtaking adventure.

I hope this volume will help correct prevalent, es-Shyam Sundar Goswami, who was an adept of
pecially New Age, misconceptions about the cakras Layayoga, sifted through no fewer than 282 San-and nadis. The information locked away in the Sanskrit texts to gather all the relevant information skrit scriptures and presented here comprehensively about the process of absorption (laya-krama) into for the first time is based on actual yogic experi-one volume. This book is a testimony to his spiri-mentation and realization, which makes Shyam tual stature and tremendous scholarship, but also Sundar Goswami's compilation an extremely valu-to the yogic heritage of India. Nowhere else on able gift to genuine Yoga practitioners. I would like earth can one find such profound knowledge about to commend the publisher for reissuing this book, esoteric anatomy and the subtle energetic work which has been out of print for many years.

XIV

Foreword

It has been expounded in the w e d a m a n t r a : (linawritti) is the limit of control ( - Adhya-

'yogeyoge tawastarang wajewaje hawamahe.

tmopanishad, 42). At this stage, natural mental sakhaya indramutaye' ( - Rigweda-sanghita, 1.

absorption, leading to mind-transcendent state, 30.7). T h a t is, with our hearts attuned, we occurs ( - Akshyupanishad, 2.3).

worship with deepest love Indra (Supreme

Yoga means samadhi. So it has been stated:

Power-Consciousness) so as to be able to practise

'sa gha no yoga a bhuwat . . . ' ( - Rigweda-samprajnata yoga (with all its parts successfully, sanghita, 1.5.3), that is, the yogi is established by removing all obstacles that distract the m i n d ) , in yoga. H e r e , yoga is samadhi.

and then (by developing supreme un-

Waidika 'yogakshemah' ( - Maitrayan-san-
affectedness) asamprajnata yoga.

ghita, 3.12.6; Shuklayajurweda-sanghita, 22.22; This worship is zshwarapranidhana, t h a t is, Taittiriya-sanghita, 7.5.18) means the preserva-concentration in deepest love for God. Lovetion of samadhi. It has been stated that yoga concentration causes samadhi. Patanjali has is the a t t a i n m e n t of that which is otherwise also said: 'ishwarapranidhanad wa' (samadhi unobtainable. W h a t is that thing? It is that is also attained by love-concentration on God) which is beyond the senses and mind. It is

( - Yogasutra, 1.23) and 'samadhisiddhi Brahman (Supreme Consciousness). T h e attain-rishwarapranidhanat' (the accomplishment of ment of Brahman is not possible without re-samadhi is effected by love-concentration on course to samadhi ( - Nrisinghatapinyupanishad, God) ( - ibid., 2.45).

Part 2,6.4;Atmopani.yAad, 4;Annapurnopanishad, T h e r e are Oupanushada explanations of the 4.62; Trishikhibrahmanopanishad, Mantra Sec-Waidika 'yogeyoge'. It has been stated: 'yogena tion, 161-2; etc.). All this indicates that yoga yogo jnatawyo yogo yogat prawardhate'

is samadhi. T h e word kshema means preserva-

( - Soubhagyalakshmyupanishad, 2.1). T h a t is, tion. So 'yogakshema' is the preservation of yoga is to be known by yoga, and yoga develops samadhi. This is why it has been stated: 'yogang from yoga. This means that the a t t a i n m e n t of prapadye kshemang cha kshemang prapadye
asamprajnata yoga is accomplished by samprayogang cha' ( - Atharwaweda-sanghita, 9.8.2).

jnata yoga; asamprajnata yoga develops from T h a t is, I may attain yoga (samadhi) and samprajnata yoga. Again, 'yogena yogang
kshema (preservation) and kshema and yoga.

sangrodhya . . . ' ( - ibid., 2.12). T h a t is, conT h e a t t a i n m e n t of samadhi and its preservation trolling yoga by yoga. This means that sam-is the aim of the practice of yoga.

prajnata yoga is controlled by asamprajnata yoga.

Yoga is hidden in the wedamantra ( - Rigweda-In other words, samprajnata samadhi is trans-sanghita, 10.114.9) as bijas which are its original formed into asamprajnata samadhi when control form. T h e bijas are four: 'yang' 'ung', 'gang', develops to its highest degree.

and 'ah'. Again, 'yang' is composed of two T h e nonappearance of the absorbed writtis bijas, 'ing' and 'ang'. W h e n the powers locked xv

Foreword
in the bijas are roused and harnessed, the nada-shiwani shagmani sahayogang bhajanta me',
bindu factor is absorbed into the bi]a aspect, that is, all the cosmic principles together a n d then the bijas, being arranged in order, become beneficial and pleasant when they are constitute the shrouta word 'yogah', which in devoted to yoga. This means t h a t the cosmic t h a t form, as well as in its complex spiritual principles, after being roused from the absorptive forms, occurs frequently in the Sanghitas of the state of yoga, become propitious. This yoga Weda.

is absorptive concentration. It is layayoga.

T h e two matrika-letters i ng and ang represent T h e n a t u r e of layayoga has been expounded agni (fire) and soma (moon), or pingala and in the following m a n t r a :

ida. Pingala and ida cause respiratory motions which are based on yang bija. W h e n yang is

'jyotishmantang ketumantang
roused, respiration is suspended because of the trichakrang sukhang rathang
absorption of pihgala and ida in the sushumna, sushadang bhuriwaram.

and as a result kumbhaka is effected. At this chitramagha yasya yoge 'dhijajne
stage, the yang-fbrce is transformed into yama tang wang huwe ati riktang pibadhyai'

(control). T h e emergence of yama occurs in ( - Rigweda-sanghita, 8.58.3)

three stages: physical control in relaxation in asana, vital control in kumbhaka, and sensory T h a t is, ordinarily, this luminous and living control in pratyahara. At the pratyahara stage, force is latent in the body with its three sheaths the bija ung is roused and radiates udana force, (matter-life-mind), and is capable of becoming by which concentration develops in three stages quiescent. W h e n , by absorptive concentration, in the mental field: dharana, dhyana and
this highest, splendorous, and omnipotent power samprajnata samadhi. At the samadhi stage,
is in union with Supreme Consciousness, a
yama (control) becomes sangyama (super-

'deathless substance' (amrita) starts to flow.

control) .

It is then necessary, by purificatory and vitalizing In samprajnata samadhi, the bija gang is exercises, to prepare both body and mind for the roused as concentration-knowledge-light (pra-utilization of this substance. This splendorous jnaloka). Associated with gang is wisarga (ah); power is Kundalini.

it is represented by the sign:. Wisarga is Kun-This is Waidika layayoga. Its successful practice dalini. Kundalini is samadhi and
and accomplishment can be achieved only
illuminates the whole superconcentrated mind u n d e r the direct instruction of a teacher (guru).

by her splendour. T h e n , Kundalini absorbs superIn this book, Waidika layayoga and its Tantrika consciousness by her absorptive power to effect and Pouranika interpretations are clearly and a mind-transcendent stage in which samprajnata elaborately elucidated. T h e a u t h o r is a renowned samadhi is transformed into asamprajnata sama-teacher of yoga, whose work is based not only dhi. Finally, Kundalini herself is absorbed into on his lifelong study and practice of yoga, but and united as one with Parama Shiwa - Supreme also on direct instruction by advanced layayogis.

Consciousness. This supreme absorptive yoga is T h e book will prove especially useful to all layayoga. Rigweda calls it the attainment of the serious readers who feel the need for attaining state of Indra in yoga ( - Rigweda-sanghita, mental control a n d concentration in their every-4.24.4).

day life.

T h e r e is a clear indication of the layayogic absorptive process in the Atharwaweda-.sanghita, 9.8.2. It has been stated there 'ashtawingshani Calcutta Acharyya K a r u n a m o y a Saraswati XVI

Preface

This book aims to present layayoga authentically has been given which includes the title of the and elaborately. For this purpose it was necessary book or manuscript, n u m b e r of the mantras to investigate and study the immense n u m b e r and verses whenever possible, chapters, etc.

of ancient documents of the rishis who expounded This m a y be helpful to research students of yoga-yoga. T h e edition and the author's or editor's T h e present work is essentially based on the n a m e have been given in the bibliography.

Rigweda-sanghita, containing 10,589 mantras; For explanation of transliteration of Sanskrit 179 Upanishads; 67 Tantras having over 10,000
terms the reader is referred to the Note on pages which contain innumerable verses, and Pronunciation at the end of the book (p. 328).

9 Tantrika manuscripts having 386 pages;

Moreover, it was absolutely necessary to have 23 Puranas, containing 451,000 verses; the
the guidance of competent and well-experienced 100,000-verse M a h a b h a r a t a of Wyasa, which layayoga gurus for the right understanding of includes the Bhagawadgita; the 29,000-the Sanskrit texts and a practical knowledge verse Yogawashishta-Ramayana of W a l m i k i ; of the various processes of layayoga. This has and Yoga-darshana of Patanjali, containing 195
been specially utilized in the part dealing with aphorisms.

Concentration Practices (Part 3 of this book), From these sources, 4,122 mantras and verses a n d to which my guru's contribution is the have been quoted in this work. T h e mantras greatest. My own personal experiences also
and verses had to be translated. T h e y contain have been helpful.

1, 2, 3 or 4 lines each. All this was necessary in An i m p o r t a n t question m a y be raised in order to find out - rather rediscover - the ori-connection with this study: W h a t is the signi-ginal form of this yoga - the form which was ficance of layayoga and its utility in our lives?

given by the rishis of ancient India, who were T h e whole book gives the answer. Still it can be the exponents of yoga. T h e rishis introduced a added here, that a serious student, determined system of technical terms to interpret the hidden to make experiments by undergoing the layayoga meaning and various processes of yoga to their practices, will discover the tremendous power pupils. It is our purpose to paint a genuine picture of thought a n d concentration which usually of layayoga - layayoga as it was known and
remains hidden. Concentration becomes so real practised in ancient India.

a n d forceful t h a t at a certain stage it rouses a With regard to the English transla-latent power which is at zero level in our ordinary tion of the Sanskrit texts cited in this work, I state of existence; now, he is in contact with that wish to say that an attempt has been m a d e to.

power which becomes the gigantic power-
give, in m a n y cases, the secret and yogic mean-reality in his life. This power no longer exists ings in preference to the literary translations.

in imagination, but becomes such a powerful However, in each case, a complete reference force t h a t it is able to alter the vital functioning xvii

Preface
of the body to a state of suspension, and trans-beater, C.W., The Chakras, T h e Theosophical mute mental consciousness into a mind-Publishing House, Adyar, M a d r a s 20, India, transcendent form; and, in the ordinary state 1952, p. 20) says that the crown chakra (that of existence, it causes perfect vital functioning, is, the sahasrara), described in Indian books as and makes the mind forceful, constructive,
thousand-petalled, which is really not very far attentive a n d tranquil. All this means that an from the truth, has 960 radiations (i.e., petals) unknown aspect of our existence begins to
of its primary force in the outer circle. This manifest itself on the surface stratum of our means that the sahasrara has only 960 petals lives which illuminates our mind from within, instead of 1,000. This indicates a complete a n d vitalizes our body through an established lack of understanding of the organization of the vital control. This unsuspected power has been sahasrara. T h e sahasrara is the expansion of the termed Kundalini, and layayoga has demon-pranic bindu which is in a supremely con-
strated the possibility of rousing it. Layayoga has centrated state when prana becomes patent and also shown that these practices can be successful-causes an emission of 50 power-units, and each ly carried out without a b a n d o n i n g the 'world-of these units becomes potentized 20 times to p a t h ' . M a n y accomplished layayogis are ex-manifest its full creativity. This means 50 x 20 =
amples of this.

1,000, and so, the sahasrara has exactly 1,000

Kundali-power operates in the chakra-system.

petals, neither less nor more.

T h e r e is no possibility of tracing the chakras O n e cannot have anything against a personal in the nervous system or any other part of the or a group experience, but when such recently body. T h e y are not material but d y n a m i c acquired experiences are presented to challenge graphs of power operations. This does not m e a n the age-old yogic experiences, which have been that they are fictitious. T h e r e is a definite verified by the yogis from time immemorial, it relation between the chakras and certain
becomes like a 'frog in a well challenging a frog vertebro-cranial points. These points in the of the ocean'.

medulla spinalis and the brain are also related T h e r e is another important point which I to certain points on the surface of the body.

w a n t to make clear. It has been stated (Arundale, T h e nervous points can be determined approxi-G.S., Kundalini, T h e Theosophical Publishing mately through the surface points. T h e nervous House, Adyar, M a d r a s , India, 1947, p. 17) points are closely related to certain positions t h a t there is a d a n g e r of sexual stimulation in where the replicas of the chakras a p p e a r in relation to the rousing of Kundalini. T h e yogic deep thought-concentration and certain physical experiences are quite the contrary. T h e rousing effects are also produced. This is the first time is indispensably associated with the fully con-that an interrelation between the chakra-system trolled sex urge. It has also been stated (Lead-a n d the cerebrospinal system has been demon-beater, C.W., The Chakras, T h e Theosophical strated on a scientific basis.

Publishing House, Adyar, M a d r a s , India, 1952, O w i n g to the failure in understanding the p. 64) that there are dangers in rousing Kundalini principles of yoga, there have been m a n y prematurely. U n d e r certain conditions, Kun-misconceptions and illusions about the chakras, dalini m a y be roused automatically, without a n d especially about Kundalini. As for example, the knowledge of the person concerned. But this the theosophical interpretation of them. To does no h a r m . A practitioner cannot rouse Kunda-start with, the theosophists acquired their know-lim if he is not prepared for it. In fact, there is no ledge of Kundalini and the chakras from the such thing as prematurely rousing Kundalini, Sanskrit works dealing with the subject. But a n d there is no danger when Kundalini is roused.

then the original accounts were distorted, either It has also been supposed that Kundaliniyoga on purpose or due to a lack of understanding, is materialistic yoga. Is there any such thing which needs, first, the technical knowledge, as materialistic yoga? Ramakrishna says that a n d second, the guru's direct instructions.

real spiritual knowledge cannot arise if Kun-H e r e is an e x a m p l e : C.W. Leadbeater (Lead-dalini is not roused. Is he mistaken? W a m a says xvii

Preface
that without the awakening of Kundalini, libera-a p p e a r to have been lost during the course of tion is not possible. Is he wrong? Tailanga has time. It m a y be that there are manuscripts deal-stated that the rousing of Kundalini leads to ing with layayoga lying in the private libraries yoga. Shankaracharya himself was an accompli-of yogic scholars in India, and one day they m a y shed yogi in Kundaliniyoga. Arawinda has
become generally accessible.

called K.undalini the divine force. Did all these T h e a u t h o r is also quite conscious of the spiritual leaders and yoga masters follow materi-limitations of his knowledge, capacity and time.

alistic yoga? We understand that Kundalini

T h e only remedy is if an advanced layayogi, is the spiritual dynamism which remains
who possesses more extensive material, under-latent when coiled, but becomes real in life takes to make a complete work on layayoga.

when it is roused. T h e real spiritualization Last, the author hopes that the present
of h u m a n life occurs through d y n a m i c Kun-work m a y inspire women and men all over dalini.

the world to introduce concentration, as an T h e author does not claim that this work is indispensable practice, into their lives.

a complete exposition of layayoga. It cannot be so, because m a n y layayoga manuscripts Stockholm Shyam S u n d a r Goswami
xix

Acknowledgments

First, I wish to thank the great authority on by my pupil Mrs Dea Ramstedt, Stockholm,
the Weda, Acharyya Karunamoya Saraswati,
and Plate 27 by Mrs Ramstedt and Dr Ulf

Calcutta, for his kindness to write a foreword Jansson, Stockholm. The Plates II and 28
to this work.

have been taken by Mr Leif Persson, Grasmark, The Plates II and 28 are photographs of my

Sweden.

pupil Mrs Karin Schalander, Stockholm; Plate I wish to thank them all.

III is reproduced with the permission of

Acharyya Karunamoya Saraswati himself;

Plates 1-26 have been made under my guidance, Shyam Sundar Goswami
xxi

My Initiation into Layayoga

'Layayoga has assumed an intermediate position friend immediately bowed his head to the
between hathayoga a n d rajayoga. T h e most yogi's feet a n d received his blessing. I followed complicated processes of hathayogic pranayama my friend's example, who then introduced
and the very advanced and difficult rajayogic me to the yogi. He received me in a very kindly processes of concentration have been simplified m a n n e r . He asked us to sit down. This was in the in layayoga. T h e essence of mantrayoga has also evening. However, I did not ask about anything.

been introduced in layayoga. So it is a most I only looked at him continuously. I sensed in practical form of yoga suited to nearly all him a very serene, internally joyous, a n d kindly persons desiring to develop concentration' -
person, a n d also that his inner being was all said my Master after my initiation.

purity a n d full of power. I h a d never h a d such It had not been an easy matter for me to
an experience before in connection with anyone.

penetrate deeply into the subject of layayoga T h e thought came to m e : W h a t makes a m a n and understand its fundamental principles.

like this. Was it a sign of awakened spirituality?

Even prolonged study was not enough. I felt W h a t m o d e of life does he lead? I resolved to the necessity of having instructions directly investigate all these things. T h e first meeting from a master of layayoga. It seemed absolutely ended in this way. I spent some hours there. My imperative to learn m a n y unknown aspects friend and I bowed to his feet and said good-bye of this yoga a n d its various hidden practices to h i m . T h e Master left Calcutta after some days.

from a guru.

W h e n he returned to Calcutta next year I T h e first meeting with my Master occurred visited him more often, almost every day. I in this way. O n e day a friend of mine came and wanted to know more about him in my own way.

asked me whether I would be interested in

So one day I asked: 'Is it necessary to accept seeing a great yogi who happened to be in

God as the ultimate reality?' O t h e r disciples Calcutta. I was rather surprised - such a yogi who were there appeared to be amazed at my
in such a noisy city! W h e n I expressed my question. Perhaps they thought that the question thoughts to my friend, he said: 'A yogi can be in indicated atheistic tendencies. Smiling, the the forests of the Himalaya or in a big city; Master replied: ' I t is not a question of necessity; a real yogi is as unconcerned with his own
you can neither accept nor reject it. This is the environment as he is with himself.' I realized position.'

that w h a t he had said was true. I accepted his His statement was not clear to me. I pondered invitation and accompanied him.

over it again a n d again. M a n y thoughts came We entered a spacious clean room. A dignified into my m i n d : Does the Master want to avoid middle-aged m a n was sitting on a couch and a the subject? If so, why? My thoughts were
number of men - I presumed them to be his
continuing in this way when the Master suddenly disciples - sat on a carpet on the floor. My interrupted them by saying: 'It is not t h a t the 1

My initiation into L ayayoga subject needs to be avoided.' I stared at him.

is still there.

Did he read my thoughts? T h e Master con-

'Therefore, the knowledge acquired through
tinued : ' I t is avoided in a life that is not spiritually the normal senses is limited; and the enhanced illuminated. M e r e intellection is inadequate sensory power due to the use of sensitive
for the purpose.'

a p p a r a t u s is also limited, and, consequently, I said: 'If our intelligence and our thoughts imperfect. H o w can you acquire perfect know-and our reason are unable to find God, then ledge of a reality which is perfect through He cannot be found, and, consequently, there imperfect sensory means?'

will always be speculation.'

I said: ' T h e imperfections of our senses are M a s t e r : 'For you, the senses and intelligence m a d e up for, at least to a great extent, by are the only criterions - the only instruments intelligence if it is highly developed. This is the for acquiring knowledge. You are normally
reason why it is necessary to utilize our senses endowed with them and have learnt how to use together with our intelligence so as to know them. You have no other means. But the Supreme the world.'

God is beyond intelligence, and the senses cannot M a s t e r : 'We must not forget that our in-reach H i m . This is why the senso-intellectual telligence is also limited.'

means are i n a d e q u a t e . '

I continued: 'According to the degree of

I said: ' W h e n we have no other means t h a n development, the power of intelligence varies.

the senses and intelligence for the acquisition But h u m a n intelligence has reached very far.

of knowledge, how can we know G o d ? '

It has discovered m a n y hidden laws of nature, M a s t e r : ' T h e senses and intelligence are a n d created things that are almost unbelievable.

only partially suited even for knowing the

It has altered the face of our earth. It has external world, and that is their limit.'

revolutionized our thoughts and mode of living I said: 'Partially suited?'

and has tremendously increased our knowledge.'

M a s t e r : 'Yes. T h e senses have limitations.

M a s t e r : 'All this is true. But still that very First of all, the power of the senses varies in highly developed intelligence of ours has failed different species and also in different individuals to know God. God has not been found in the
of the same species. T h e differences in power various forms of energy that are active around may also be due to age, the state of health, u s ; or in inert m a t t e r ; or in molecules, atoms heredity a n d other factors. Even supposing a n d elementary particles; or in radiation; or that a normal, healthy young person has
in the earth or in the atmosphere. O u r in-very good sensory powers, they are still limited.

telligence has tried to explore matter in every T h e r e are three fundamental limits in relation possible way, and found nothing else but matter-to sensory objects - minute objects, concealed energy a n d energy-matter. Are not all these objects, a n d far distant objects. If the normal indicative of its limitations? Even our intelligence senses are unable to overcome these barriers, in the so-called scientific field has failed to know then it is quite possible that they do not perceive mind, a n d scientific attempts are being made to certain objects at all.'

demonstrate that mind is an unknown form of I said: 'But the range of the senses can be matter, or t h a t it derives from m a t t e r ; an enhanced by the use of sensitive instruments.'

a t t e m p t is being m a d e to restrict the mind to M a s t e r : ' T h a t is true. But the material the c r a n i u m . '

instruments, however refined they m a y be, I said: 'But the philosopher's intelligence are still material. T h e y cannot reach w h a t is appears to have sensed that there is something beyond the material. T h e r e is no possibility of which is beyond matter. Even the h u m a n mind

"seeing" the mind with the help of these in-is considered to be too small. There has been struments. Even a most sensitive instrument has talk of a cosmic mind or greater intelligence, and its limits, which it cannot surpass. T h e three also of God. Anyhow, everything appears to
sensory barriers can be modified by the use of be uncertain, speculative. W h a t can we do?

appropriate instruments, but the limitation M a s t e r : 'So long as the highest spiritual 2

My initiation into Layayoga truth is left to the j u d g m e n t of those who think which is all God. Therefore, it is perpetually that what is obtained through h u m a n intelligence existing without any interruption. Consequently, aided by instruments is the real truth, and any-it cannot be m a n - m a d e . T h e rishis did not make thing else is not truth but superstition and any religion, but explained different aspects of nonsense; so long as God is sought for in terms religion which are always in existence. Neither of philosophic thought and reasoning alone, did any " i n c a r n a t i o n " found any individual He will appear to be far way from us.'

religion, but expounded and strengthened re-I said: ' I n that case, even religion does not ligion which is eternally existing.'

help us very m u c h . T h e priests have worshipped I said: 'But w h a t about Buddhism, Chri-God ritualistically for hundreds of years in the stianity or Islam? Were they not founded by temples, but how m a n y of them have known God.

m e n ? '

T h e O n e - G o d conception has been the ideal M a s t e r : 'Long time after Krishna left our of m a n y who go to the churches for the absolution earth, G o u t a m a Buddha came to this world.

of their sins and to be in contact with G o d ; He can be considered as the first spiritual but they hear only words - empty words, a n d leader in I n d i a whose n a m e has been associated come back with that. Those who join in the
with the introduction of Buddhism. Buddha
mass prayers in the mosques, tell us the same revived yoga by his own example - yoga which story. H o w m a n y of them have real love for h a d become corrupted and abused by t h a t h u m a n i t y ? All these things show the failure time. In his life, he showed how to reach the of religion.'

final stage of spiritual yoga. He showed how, M a s t e r : ' W e have to go deep to understand by making our consciousness void - free from the role of religion in h u m a n life. First of all, all mundaneness, we could realize directly the the rishis of ancient India have declared that ultimate reality where everything else is non-Dharma - you may call it religion if you like -
being. This is nirwana.'

is perpetual. It is not m a d e by m a n but remains I said: ' W h a t about Jesus Christ? About as an intrinsic part of the cosmic world a n d in M o h a m m a d ? '

the lives of all beings - eternally. It is the grand M a s t e r : 'Jesus Christ was a great spiritual support of the universe a n d all beings. It is leader in Western Asia at that time and is

Brahman - God who sustains everything. T h e r e -
regarded as an incarnation. He manifested his fore, the awakening of God within us a n d seeing spirituality in that high degree, where his God in the universe is religion.'

consciousness, raised above all worldliness, and I said: ' H o w can religion be perpetual when in a state of concentratedness which contained a particular religion originates from a spiritual God alone, became godly, and finally, the
leader? And in all such religions there are great divine consciousness was reabsorbed in God. It diversities. O n e says God is o n e ; the other says was possible for his intimate disciples, w h o God is m a n y . O n e thinks God is without form, realized God in Christ a n d in themselves, to while the other thinks God has forms. O n e is develop Christianity, through which, being
of the opinion that love for God is the means, spiritually inspired, they wanted to give the while others consider that divine wisdom leads essence of spiritual truth to m a n for his salvation.

to God. T h e r e are also prayers, ritualistic worship

' M o h a m m a d also realized God within, in and m a n y other means. W h e r e does the solution concentration, a n d wished to communicate lie?'

the spiritual truth to m a n . '

M a s t e r : 'First of all, you have to understand I said: 'If such great spiritual persons as that religion in its real spiritual form cannot Buddha, Christ and M o h a m m a d are the founders be created by a m a n . Religion is the natural of the great religions, why are they not effective?'

spiritual principle, divine in character, which M a s t e r : 'So long as the spiritual currents operates along with the principle of "cosmosity"

flow in a religion or in one of its forms or doctrines in which the original creativity is manifested.

by the tremendous spiritual impetus of a great It is the spiritual aspect of the Supreme Power religious leader, religion remains alive and, 3

My initiation into Layayoga consequently, becomes fruitful. But as soon as hence God is so far away that he is not seen at all.

spirituality ebbs, religion becomes mere words

'God is very far and also very near. When God without life.

is " s e e n " within, he is ever present in our con-

' W h e n the spiritual force imparted by Buddha sciousness; the contact is never lost. When God in his doctrine began to be diminished as time is seen within, he is also seen without; and he is passed distortion a n d corruption came, a n d also seen in w h a t is beyond both within and with-spirituality was replaced by the dead words of out. God is within and also outside and is what theory. At a certain time Shahkara, who realized is neither within nor outside. No one can say Brahman in samadhi, was able to destroy the

" I t is this, it is not t h a t " . It is an infinite ocean of Buddhistic doctrine of lifeless words as then Being and Consciousness.

preached by the followers of Buddha, and to A n d also God cannot be denied. To deny
establish the Oupanishada One-and-All Brahman God means to accept the permanent limitation doctrine. This was possible because of his great of our beingness. In our being also lies the spiritual power combined with the extraordi-substance of infinity which becomes illumined nary brilliance of his intellect. But when
in the Beingness of God. God is our being in its Sharikara's spirituality began to ebb in his supreme s t r a t u m . '

followers in later times, the Brahman doctrine I was highly impressed by the profundity of the likewise assumed wordiness without spiritual Master's knowledge; and not merely that, I
life. In this condition it was unable to stand began to feel a real spiritual foundation upon against the bhakti doctrine of the great bhakti-which his knowledge was based. I began to
yogi Chaitanya, w h o was immersed in the deepest appreciate t h a t something deep a n d powerful love of God, both in concentration a n d in daily was utilizing his intellect as an avenue for the life.

o u t w a r d expression of inner truth. I was proud

'A religion or a doctrine when not strengthen-of my learning and I devoted fifteen or sixteen ed by spirituality, cannot meet the spiritual hours a day to my studies. My pride began to needs of m a n . But even when a religion deterio-be demolished; my arguments began to fail.

rates through the withered spirituality of its ad-However, I put one more question, and that
herents, there will always be some silent spiritual was the last of its kind.

persons who uphold that faith or religion - the I asked: ' W h y is this "cosmosity" which is the real yogis, otherwise the religion would become root of all our sufferings?'

extinct. This is true of all religions.'

M a s t e r : ' I t can as well be said that because of Now I recollected the three great silent yogis: the "cosmosity" we are given a chance to enjoy a Buddhist yogi who attained a very high level in so much.'

s a m a d h i ; the well-known Christian yogi, Saint

' W h y has the universe been manifested?

J o h n of the Cross, from whose heart intense love W h o can answer that, a n d if it is answered, ascended towards God in deep concentration; who can understand it? W h e n h u m a n power a n d a great Muslim yogi, Abdul Gafur, who was cannot produce it, when h u m a n intelligence endowed with great spiritual power.

cannot penetrate into it, how can that question, I said: ' I t seems strange t h a t God is not reflect-as such, be helpful. H u m a n intelligence is too ed in the unusually brilliant intelligence of a small to solve the mystery of the appearance genius; the scientists do not know G o d ; the of the universe. But there is the possibility of philosophers only speculate about G o d ; a n d God the h u m a n mind being in a state in which the appears to remain hidden even to most followers image of the universe is not recorded, and the of religion. W h y is God very far away from mind is in tune with something which is neither us! Is religion superfluous for m a n living in material nor mental, but the non-material-non-the m o d e r n w o r l d ? '

mental reality. In this reality there is no trace of M a s t e r : 'God is far away when the "sight" is the universe, of m i n d or of matter. Its realization submerged in the materiality of our existence; is both mental a n d nonmental. T h e mind of our it cannot go beyond the sensory b o u n d a r y ; and everyday life, which perceives the world, desires, 4

My initiation into Layayoga feels pleasures a n d pains, thinks a n d wills, is not

' T h e n a t u r a l transformation of sense-con-all, but only one aspect of our being, represented sciousness, which is perceptive in character, by I-consciousness around which is whirling a n d in which uncontrolled thoughts are con-the sensory world. Again, the mind in its other stantly arising - a n d these thoughts are often aspect completely closes its doors to the world tinged with unrestrained and unspiritual af-and does not desire, think, a n d will, but realizes fectiveness - into a nonoscillatory concentrated the Supreme Reality which is all, and besides form, in which is held w h a t is spiritual a n d divine which there is nothing else. Ultimately this

- is yoga. Yoga is the highest order of the h u m a n unitary experience merges into a beingness
mind. A n d still in its supreme aspect, yoga is the which is itself the beingness of Supreme Con-supreme spirituality in which beingness is only sciousness.

of God. T h e r e is nothing else, all is God.'

' T h e Infinite Power Principle is the being of T h e M a s t e r stopped. It was very late at night.

the Infinite Supreme Consciousness. In its

So I bowed to him and left with a 'heart' full purely power aspect, that is, power isolated from of deep thoughts.

Supreme Consciousness, it is no longer infinite I began to ponder over what the Master h a d as it is no longer the being of the Infinite Con-said in our long discourse. M a n y thoughts sciousness. T h u s it is as if a finite section of the came to my mind. W h a t is this life! We find infinite being in which the Infinite Consciousness t h a t living is associated with desiring, willing, appears as a finite being. This finiteness in thinking a n d emoting. These activities usually infinity is the phenomenon of the mental a n d have two modes of expression. In one, we see material universe. T h e universe is real when the that m a n desires and experiences pleasure in Infinite Consciousness is veiled, but unreal enjoyment a n d also suffers pain and sorrow.

when the finite being is no being as is "seen"

In pleasure-seeking, he does not hesitate to in the Supreme Being.

commit excesses. He becomes sensual a n d greedy.

' T h e finite being manifesting as the I-con-We all see that, in spite of his sexual, alimentary sciousness is nil at the infinite point, but this and other excesses, he is able to manifest his nothingness appears to be something when the other qualities. He thinks brilliantly a n d con-supremeness of the Being is veiled. In other structively. He becomes an educationist, scientist, words, a phenomenon of Godlessness, which is artist, and philosopher.

in reality a nonbeing, emerges as a being.

But do we find in him spirituality as a m o d e But there is a possibility of arousing spirituality of being in his life? Does he not live without amidst mundaneness, which leads to liberation.

God ? M a n y people may talk of God and religion, Spirituality is the awakening of Godliness in but mostly it is mere talk. Of course, there are a consciousness. So spirituality is not something limited n u m b e r of people w h o think of religion engrafted into m a n ; it is in the highest aspect seriously, who search for God sincerely, a n d are of his nature, through which m a n can manifest moral and spiritual by n a t u r e . Therefore, it is his God-being, which is his own being in its possible for m a n to manifest his spiritual qualities supreme aspect. Without spirituality m a n is a despite his sensuality, greed, and all excesses.

hopelessly restricted being moving aimlessly, Is it possible to make spirituality a living with his lust and greed, in the m u n d a n e ocean.

factor in life when there is so m u c h strong worldly

'Religion is the means to the spiritual reali-desire for the satisfaction of which the whole zation of God. Without this realization, religion being is involved? If we are advised to renounce is mere words, or an order of no value. T h a t is all worldliness, it would be impossible to achieve, dead religion. Real life comes to religion through because of our supreme a t t a c h m e n t to sensory yoga. Yoga is the intrinsic part of religion. With-objects; if we are asked to reject sexual a n d other out yoga religion is no religion; without yoga pleasures, it will not work, because they are as religion is lifeless. All the great spiritual leaders deeply ingrained in us as if they were parts of and many of the adherents of a religion have our organism.

made yoga the basic spiritual practice.

Does initiation help? This thought came into 5

My initiation into Layayoga my mind. Is it not necessary to be spiritually oblation. T h e leaves should be new and not p r e p a r e d ? Am I really qualified for it? I also spotted or torn.' T h e n he pointed to a bilwa thought the opposite. Will not initiation release tree situated at a little distance from the place, spiritual qualities in my n a t u r e ? It m a y be that a n d said: ' T h a t tree is very big, and good leaves a certain degree of preparedness is necessary a r e only on a thick branch which is very high.

for a p u p i l ; but will not initiation itself sow the It may even be impossible for you to reach the spiritual seeds in him ? This is how my thoughts b r a n c h with a long bamboo pole. You need not continued for some months.

worry. Go and stand under the branch calmly O n e day the friend who first introduced me to a n d the branch will come down to you by itself.

the Master came to my house a n d told m e : Do not be afraid: go!' T h e Master was very

' T h e Master has fixed the date of your initiation m u c h surprised to hear this. However, he which will take place outside Calcutta in a went there a n d saw the enormous bilwa tree.

lonely place; so be ready for it.' I was very He also found the huge branch bearing good
surprised to hear this news. T h e thought came leaves, but it was so high that he could not reach into my m i n d : 'Has the Master seen something it even with a very long pole. T h e n he stood in me of which I am unconscious myself?' I
u n d e r it calmly. After a while the Master saw that do not know. I could not speak for some time.

t h e immensely thick branch was bending slowly My friend smiled a n d said: 'Everything will be d o w n w a r d a n d it came down so much that it all right.' He was himself an initiate.

was possible for the Master to take some leaves However, my initiation took place on the
with his h a n d s . He came back with the leaves.

date fixed. In initiation, the guru gives to a T h e guru initiated him, and also taught him faithful and serious disciple a specific mantra.

more spiritual practices. At that time the

T h e mantra is a great aid to concentration.

Master was a b o u t nineteen years old.

Initiation was rather sudden in my case. I also After my initiation the Master instructed me heard from our mother (the Master's wife)

in the first stage of concentration according to t h a t the Master's initiation also h a p p e n e d layayoga. He said: 'Concentration should be suddenly a n d that in connection with it a miracle practised every day a n d regularly. T h e morning occurred.

is the best time for it. Concentration m a y be T h e Master began to feel spiritual thirst divided into two p a r t s : preliminary and regular.

when he was young. Day by day it grew more

As soon as you get u p , sit on the bed in a yoga and more intense a n d ultimately it drew him posture, facing towards the north and con-to a great T a n t r i k a a n d layayoga master, centrate on a white divine form, as advised, Bholanatha. He told my M a s t e r : 'Your spiritual in the white twelve-petalled lotus just above aspiration will be consummated through the
the head. T h e n think that the amrita - the T a n t r i k a form of yoga.' T h e n he gave some immortal life-substance - is flowing from the instructions to the Master a n d asked him to divine form by which you have been com-come back after a few months.

pletely b a t h e d ; then think that "I have been T h e Master went back h o m e and started to energized a n d immortalized by amrita; I have carry out the instructions given him. He then no disease, no senility, no death, no sorrow"

began to feel a very great desire for initiation, T h i n k deeply, make your thinking vital. T h e and this continued to increase. He became
regular concentration can be done either after restless, a n d one day he r a n to the T a n t r i k a this, or after your bath, which should be taken yogi Bholanatha.

after the evacuation of the bowels and oral T h e guru said: 'It is just the time for your cleansing. Better do this part of the concentra-initiation. I will perform it to-day. Go and take tion after your b a t h . '

your bath.' After doing this the Master returned O n e day the Master talked about the puri-to his guru. T h e n the guru said to h i m : 'Now fication of the body. He said: ' T h e purification you have to bring the bilwa leaves (Aegle
of the body is an intrinsic factor in concentration.

Marmelos - wood-apple) for worship a n d

We know t h a t food, water and air are absolutely 6

My initiation into Layayoga necessary for maintaining life in the body. T h e However, on the one side, the sensory mind is functioning of the life-energy in relation to the aiding the developmental and sexual functions, body causes two p h e n o m e n a : keeping the body and on the other side, it is utilizing these func-alive a n d making the mind perform its sensory tions to serve its own purposes.

functions.

' T h e m a i n object of the sensory functions of the

' T h e life-energy is composed of two factors -
m i n d is to experience pleasure in enjoyment by one is fundamental and the other is secondary.

establishing a direct sensory contact with a sense T h e fundamental factor is involved in exhibiting object. W i t h o u t this sensory contact enjoyment developmental functions which maintain growth, is incomplete, pleasure is partial. O n e cannot development, vitality, and bodily health. T h e get full satisfaction by merely thinking of food, secondary factor is concerned with the re-it must be tasted. T h e full sexual enjoyment production of the species, the sexual function.

is not possible by sexual thoughts alone; it Associated with the functioning of the life-

. requires sensory contact with the object.

energy in the body is the manifestation of sense-

' T h e pleasure-pattern, which is an intrinsic consciousness. In other words, the m i n d is m o d e of the mind, excites it to experience manifesting its sensory functions in relation pleasure often to a degree which causes excesses, to the developmental and sexual functions.

a n d consequently sexual functions are carried

'The developmental a n d sexual energy -
on beyond a normal point. T h e pleasure-
each has two principles, activation a n d re-pattern which is based on pleasure impressions straint. But the activation factor is more power-acquired through previous experiences, develops ful and predominant in a living b o d y ; and, as as affection in the sense-consciousness, which the mind is closely linked to the living body it is causes desires. Desires excite three p h e n o m e n a manifesting its sensory functions along with the in the m i n d : the rousing of strong passion, developmental and sexual functions. T h r o u g h volition a n d conation, and uncontrolled
its sensory functions the mind is cooperating thoughts. T h e pleasure-desires drive the mind with the living body in its functions.

to establish sense connection with the objects

'In sensory functions, the control factor of the in order to experience great satisfaction by mind is recessive, very weak. This is why the enjoying them again and again, and to an
multiformity of the mind is associated with the increasing extent. In this way the excesses are living body at its common level. T h e sensory committed willingly and with great pleasure.

mind is utilizing its intelligence mainly in

'So the mind manifests its sensory functions creating uncontrolled thoughts, a n d its will is to give a material shape to its pleasure-desires restricted merely to the phenomenon of conation.

to fulfil the enjoyment of the " I " , a n d , in this The sensory mind, through its conative function, enjoyment, there is a sensory relation with an is playing a dominant role in the living body, a p p r o p r i a t e object in the material field. T h e and exercising its influence directly on the constant penetration of the sense objects, as muscles, a n d indirectly on the internal organic images, into the sense-consciousness causes an functions.

oscillatory state in which the intellective and

'The conative functions of the mind are
volitive aspects of the mind also take part.

principally five. T h e y a r e : (1) speech, T h e pleasure-pattern, which is the basis of the (2) prehension, (3) locomotion, (4) excretion,and sensory m i n d , creates a pleasure-loving tendency (5) reproduction. T h e developmental function and the mind exhibits it in thoughts, feelings is helped by the sensory mind through prehension a n d actions. In the mind all sensory images, and locomotion which directly influence the all thoughts, all feelings and the impressions muscular system, and through it the organic of all actions are recorded, and that makes system. T h e mind is directly helping the organic it multifarious. It is a state of anti-concentration.

system by the process of excretion. T h e mind

'Deconcentration is the mode adopted by the is playing a great role in sexual function through sensory m i n d . It is mainly d u e to the recessiveness its involvement in the process of reproduction.

of the control factor of the mind. Unless the 7

My initiation into Layayoga control factor is awakened, it is not possible to more submerged, so the control influence of the transform the oscillatory consciousness into a purified mind is not hindered when the mind state of concentratedness. In yoga, the process comes in contact with a purified object.

of yama (control) has been prescribed for this

'Similarly, the body, which is the instrument purpose. T h e yama process consists of eight of the sensory mind, should be purified for the stages, a n d the power of control develops stage right functioning of the purified mind. T h e by stage, a n d at the final stage control reaches control factor of the purified mind cannot be its highest limit a n d becomes supercontrol aroused fully when the mind utilizes an impure leading to samadhi.

coarse a p p a r a t u s . T h e impurified sense objects

' T h e control of the sensory mind is impossible, stimulate the sensory aspect of the mind and thus unless not only the sense-consciousness itself, an anti-concentration state is created in sense-with its thoughts, feelings, and volitions, but consciousness. T h e impure body becomes a also the body, which is used by it as its a p p a r a t u s , hindrance to concentration by facilitating the and the sense objects are taken in consideration.

sensory functions of the mind. Therefore, the This means t h a t a state common to the mind, purification of the mind, the body and the sense body and objects, and anti-oscillatory in
objects should be achieved simultaneously.

character, is established. According to yoga,

' T h e r e is a difference between the ordinary it is a state of purity, in which the mind, the purification and the refinement by mantra,
body, a n d the sense objects undergo purification.

that is, the mantra purification. For health, it

' T h e sensory phenomenon is in the nature is necessary to eat pure food. Pure food helps of thought-word form. Unless it is changed into the developmental function of the body. But a form in which the control factor, that is almost the enjoyment factor in relation to food will d o r m a n t , is awakened, real concentration is remain the same. To control this, the mantra not possible. T h e thought-word form of the purification is absolutely necessary. But the m i n d is neutralized step by step by a process ordinary purification is far from worthless, of purification effected by the introduction of rather it is very necessary, because the mantra suprasound power in word-form, that is mantra.

purification works most satisfactorily in pure T h e word-form of mantra does not create
foods.

thoughts in the mind, but it neutralizes the

' T h e general purification of the body is sensory mind when the power residing in it is effected by taking pure and well-balanced food, awakened, a n d develops the power of control.

drinking pure water, breathing pure air, main-So mantra develops yama (control) by effecting taining vigorous circulation by appropriate a purification of the mind.

exercise, internal cleansing, baths, and sleep,

'But as the sensory m i n d is in relation to the rest a n d relaxation. Such a body maintains body and sense objects, they also should be its developmental function at a high level. But, purified by mantra. T h e sense objects in effect even such a purified and vitalized body has not are parts of the mind. T h e purification of the been purified enough to be utilized as an appara-m i n d is not complete without the purification tus by the mind, purified by mantra, for the mani-of the sense objects. A purified mind will be festation of its spiritual qualities. This indicates polluted by contact with the sense objects
that the body also needs mantra purification.

when they are not purified. This means that

' T h e mantra purification of the body is done purification, only at the - mental point, does by the use of food a n d water purified by mantra, not work satisfactorily. Even the purified mind by the practice of the purificatory breathing in relation with the sense objects manifests process, a n d by the mantra nyasa (touching) pleasure-pain feelings and the control power process. T h e purificatory breathing process is becomes ineffective. But it will be different very i m p o r t a n t . A specific pranayamic breath-when the purified mind comes in contact with ing, in conjunction with mantra, causes an
the purified objects. In the purified objects the internal deep purification of the life-force and pleasure-giving factor begins to be more and the body. W h e n the body is purified in this 8

My initiation into Layayoga manner, the mental control a n d concentration with mantra. This creates" a favourable condition work without m u c h interruption a n d more for concentration.

effectively. But the purificatory breathing process

'Second, the sense objects should be purified and nyasa do not work in a satisfactory m a n n e r by mantra. This creates a state in which the unless the body undergoes general purification.

control factor of the m i n d works in relation to So the ordinary purification of the body is also the purified objects without being ineffective.

important and it is closely connected with the Experience teaches us that, in the beginning, mantra purification.

we have to start with those objects which are

' T h e body is externally cleansed by bathing.

related to the alimentary a n d sexual functions.

But when the baths are taken in conjunction Most of the abuses and excesses come through with mantra the purificatory effects will be these channels, a n d m a n experiences greatest increased. T h e internal cleansing as prescribed pleasure in relation to them. M a n has not selected in hathayoga causes internal purification of the only those foods which make the body vital, body and this is very important. In addition to strong a n d healthy. He has included in his diet it, clean water purified by mantra is used for m a n y foods which m a y be unnecessary; he deep internal purification.

prepares m a n y dishes mainly for their palat-

'There is a process, called achamana (water-ability, a n d eats in excess of his need for enjoy-sipping) in which water purified by mantra
ment. Similarly, clean water is enough for
is drunk for deep internal purification. T h e health a n d quenching thirst. But m a n has process consists of the following: first hollow introduced alcoholic drinks for creating an the right palm by making a shape like a cow's artificial exhilaration which goes very well with ear in which the forefinger, middle finger and other excesses.

ring finger are conjoined, a n d the little finger

' T h e pleasure-feeling rises to its highest point and the t h u m b are free; now place a very small in sexual gratification which is often carried to quantity of clean water in the hollow; purify excess. It is of no use merely to say "control the water by mantra and drink it. T h e drinking this passion". Behind the passion lies the strongest should be done three times. Every morning
force - we call it sexual energy - which is an it should be done. T h e quantity of water should intrinsic part of the life-force a n d with which be so small that it does not a d d to the contents is associated the perpetuation of the h u m a n of the stomach but is immediately absorbed.

race. It is not easy to "kill" or suppress sexual

'There is another process called aghamarshana passion. To absent oneself from the object of (pharyngonasal deep purification). T h e essential sexual attraction or to apply artificial control part of it is as follows: a handful of clean water does not work. If the control is to be successful, purified by mantra should be d r a w n through it should be developed normally and in relation the left nostril and then, after washing away to sexual objects. As the sensory mind normally the internal impurities, the water should be tends to establish a sensory relation with the expelled through the right nostril. It is a difficult sexual objects because of the influence of its process.'

pleasure-desires, and, as, under this condition, I asked: ' T h e subject appears extremely there are experiences of greatest pleasure, all complex: where should one start ?'

these should be accepted as a fact and control T h e Master replied: ' T h e method of con-should start here. Control should be n a t u r a l , centration consists of three fundamental p a r t s : not artificial and ineffective.

purification of body and mind by mantra,

' T h e normal control power begins to develop purification of the sense objects by mantra, when the body-mind purification by mantra
and concentration practice.

is accomplished. This is the first requisite. As the

' T h e purification of body and mind is effected sensory mind flows naturally and constantly by the right application of purificatory p r a n a y a -
towards the sense objects, no p r e m a t u r e attempt mic breathing, comprising the processes of
should be m a d e to withdraw the mind from the drying, burning, renovating and strengthening objects, but the connection should be m a d e 9

My initiation into Layayoga through mantra. T h e control power of the mind illuminated consciousness absorbed completely develops through mantra. Foods and drinks
into Supreme Consciousness in asamprajnata
should be purified by mantra. T h e sensory samadhi (non-mens concentration). Layayoga
relation with the sex objects should also be m a d e achieves this goal by arousing Kundalini (the through mantra. In this manner, the control spiritual aspect of the Supreme Power) and
power over sexual passion will develop step gets all the cosmic principles absorbed into it.

by step, not by withdrawal, but through contact, But the awakening of Kundalini requires deep and at a certain point the sexual passion will concentration. So a modified method, termed normally disappear.

bhutashuddhi, has been introduced to develop

'Last - the concentration practice. Concentra-concentration.

tion is holding in consciousness an image which

'Mantrayoga presents a unique method which
occupies the whole conscious field, and there is is extremely helpful for making concentration no stain or d a r k spot, a n d the holding is continu-deep, real a n d normal. This method has also ous, not interrupted, and not replaced by any-been adopted in layayoga. T h e method consists thing else. Concentration is only possible when of the following factors:

consciousness is uniform in character and,

'First, the consciousness is moulded into the consequently, one-pointed. But the sense-consci-mantra-form through the mental transformation ousness which is our consciousness in everyday of the waikhari (gross, sensory) sounds of the life is oscillatory; in it undulations are constantly mantra. By the mantra-practice, the mantra-going on, owing to the sensory projections and form will gradually be changed to living mantra senso-mental radiations to consciousness. This when consciousness is in a state of concentrated-is an unsuitable state for concentration. T h e ness. T h e n , ultimately from the living mantra, students of yoga know this. Some sort of mental living God, in an appropriate form, emerges, focusing can be attained by much effort in
and concentration now becomes deep, real and such a state, but it is extremely difficult to automatic. T h e living God in form is called develop real, natural and deep concentration I shtadewata, that is God who appears in a form on such a substratum.

from the mantra-sound by his will.

' O u r position is this. For the practice of

' I n order to make the mantra-work successful, concentration we need nonundulatory conscious-it m a y be necessary to apply certain specific ness as the background. But our consciousness processes which are as follows: (1) Achamana; is undulatory, so how can we concentrate

(2) K a m i n i t a t t w a ; (3) Mantrashikha; successfully? This is the greatest problem.

(4) Mantrachaitanya; (5) M a n t r a r t h a b h a w a n a ; Theoretically, concentration itself can transform (6) N i d r a b h a n g a ; (7) Kulluka; (8) Mahasetu; the oscillatory consciousness to a state of uni-

(9) Setu; (10) Mukhashodhana; (11) Kara-
formity. But the difficulty is t h a t concentration shodhana; (12) Y o n i m u d r a ; (13) Pranatattwa; does not go well in a diversified consciousness.

(14) Pranayoga; (15) Dipani; (16) Ashoucha-

'Hathayoga solves this problem by controlling bhanga; (17) Utkilana; (18) Drishsetu; (19) the sensory projections and senso-mental radi-Special d h y a n a ; and (20) Kamakaladhyana.

ations by making the body-apparatus sensorially

'These processes are highly technical and
inoperative by kumbhaka. But this is a very are executed with appropriate mantras and
difficult method. In rajayoga this problem does with concentration. T h e y should be learned not arise. T h e rajayoga process of concentration from a guru.

starts when a student is already established in

' I t is not an easy thing to make Ishtadewata concentration. Rajayoga aims at purifying consci-appear from the mantra. It is also not an easy ousness to the highest degree and transforming thing to make the mantra living. So long as it it in the state of samprajnata samadhi (superis not possible to achieve this, an easier means conscious concentration) which will be effortless has been adopted in mantrayoga for the develop-and the normal mode of the mind. T h e final goal ment of concentration. It is this: a replica of I shta-of rajayoga is to get this super-purified and super-dewata as an object of concentration is m a d e .

10

My initiation into Layayoga For this purpose, a gross image from some suit-day life. I learned from his teachings as well as able material is made. This image is not an from his life. I found that yama and niyama imaginary representation of lshtadewata., but were fully established in him. Truthfulness was a close copy of the real form. It is a tangible the cornerstone of his life. He did not touch form easy for the sense-consciousness to hold.

any thing which was acquired in an immoral

It is not idolatry. This is a wrong term, only way. He was content, a n d , usually, he remained used by those who are ignorant of the subject.

absorbed in himself and silent, even when there

'By seeing the gross image of lshtadewata were people around him. He had superpowers, again and again, a clear picture is formed in but he rarely used them.

the sense-consciousness. T h e gross image is m a d e T h e Master observed brahmacharya (sexual
life-like by mantra, and in certain cases quite control) up to the age of twenty-eight years.

living, and then it begins to be steady in the D u r i n g this period, he led a continent life for consciousness, and gradually fills the whole eight years while with his wife. Thereafter, consciousness, and no other objects penetrate he h a d children. T h e n he devoted himself to consciousness. Now concentration becomes very perfect the process of A d a m a n t i n e Control.

deep. This state can only be reached when the I have learnt from his teachings and life that body and mind are purified by mantra, and
p r e m a t u r e continence does not help in control-the life-impartation to the image is done by ling the sex urge. Sexual excesses are also enervat-mantra. In this manner, concentration becomes ing. To be away from the sex objects also does real and deep.

not help. Senseless sexual gratification decreases

'Ishtadewata is God in form. T h e form arises power. Sexual efficiency d e m a n d s control while from the living mantra and is created by God alone as well as in contact.

himself. So it is not imaginary. God appears in Sexual efficiency is closely related to physical form, otherwise the mind will not be able to vigour, mental creativity and concentration.

receive it. It is absolutely necessary to have a It should be developed by appropriate means.

form which can be held in consciousness in

Its component parts a r e : (1) sexual passivity concentration.

while alone and also together; (2) sexual creati-

'There is also mental worship which helps
vity at will; (3) sexual purity; (4) a d a m a n t i n e to establish concentration. In the muladhara control.

chakra, I shtadewata is worshipped with the On one occasion, the Master talked about the smell principle; in the swadhishana centre, four great systems of yoga. He said: ' T h e r e with the taste principle; in the manipura centre, are four great systems of yoga: mantrayoga, with the sight principle; in the anahata centre, layayoga, hathayoga and rajayoga. Each has its with the touch principle; in the wishuddha
own characteristic feature, each has its specific centre, with the sound principle; in the hrit practices. Each aims at the attainment of
chakra, with all the five principles; a n d in soma samprajnata yoga, and through it asamprajnata chakra, with spiritual qualities. T h e n a student yoga. This is the final form.

is able to hold in his consciousness the pure

'Mantrayoga is that form of yoga, in which
luminous form of I. shtadewata in concentration.

word-thought forms, associated with the multi-

'Thereafter, concentration develops into
form consciousness, are transformed into supra-samadhi in which the most subtle form of
word form, that is mantra. Mantra effects the I shadewata is held naturally in superconscious-concentrated form of consciousness which leads ness. This is the last stage of form. T h e n comes to samadhi.

the realm of formlessness. H e r e , I shtadewata

' M a n t r a is the suprasound power in word is without form; he is now the Supreme God.

form. W h e n the mantra is rightly worked upon, This is the stage of asamprajnata samadhi.'

it becomes a living power from which arises Now I had a better opportunity, because of
the living Ishtadewata - God in form. Now
our intimate relation, to observe the mode of concentration becomes very deep.

life the Master was leading, his actions in every-

'Layayoga is that form of yoga in which

11

My initiation into Layayoga concentration is developed through the absorption - asamprajnata samadhi which is rajayoga -
tion of all cosmic principles, leading ultimately to the highest form of yoga.'

samadhi.

I have seen the Master in a state of samadhi.

'Hathayoga is that form of yoga in which dyna-He usually assumed the corpse posture
mic livingness, with which is associated the (shawasana) in which he lay on a bed with his oscillatory form of consciousness, is transformed face upward, and arms by his sides. T h e body by the p r a n a y a m i c process into a passive form remained completely motionless, without breath-of existence which effects concentratedness of ing, without pulse, and, apparently, without the consciousness, leading to samadhi.

signs of sense activities. In this death-like

'By the p r a n a y a m i c breath-control, a non-condition he would stay for long periods.

respiratory state is gradually developed in He also used to go into very deep concentra-which a natural cessation of respiration occurs.

tion in a sitting posture. It was his common This is called kewala kumbhaka. In kewala
practice to sit outside in the sun with a news-kumbhaka concentration becomes the normal
paper, supporting his elbows on a small stool, mode of consciousness.

placed in front of him, as if he were reading.

' T h e control of the inspiratory and expiratory He might perhaps read the paper for a short acts is done by sahita pranayama. An internal time, but very soon he became still and his eyes purification is necessary for making the prana-closed. He remained in this position for hours.

yama work. For this purpose, internal cleansing, Shouting often could not make any impression purificatory diet a n d control exercise are in-on him. M a n y times it was necessary to awaken structed in hathayoga. By the p r a n a y a m i c process, him for his lunch by shaking him vigorously.

the body begins to be refined normally, all the After being aroused, when he first opened his vital activities are normalized and brought eyes, his look appeared meaningless, as if he to a new level and normal health is established.

was not of this world. After some time, he came This super-purification is called nadishuddhi.

back to his worldly self.

'At this state, health, vitality, absence of O n e day I asked the Master: 'Is the mind
unpleasant body odours, wholesome breath,
unconscious and d a r k while the body remains a p p e a r a n c e of a pleasing, slightly fragrant death-like in samadhi?'

smell, cheerfulness and calmness a n d con-T h e Master replied: 'No. T h e mind is super-centratedness of the mind - all these arise.

conscious a n d super-illumined.'

'Rajayoga is that form of yoga in which concentration is developed to non-mens concentraS. G.

12

I The Author (at the age of 87)

II Wani

III Acharyya Karunamoya Saraswati

IV Master: Sreemat Dwijapada Raya

V An Ancient Picture of the Chakra System (belonging to the Author's library)

Introduction

It is the discovery made by yoga that mind is Pragmatically, it is important and indispensable the repository of prodigious power - mental for determining the individual's position in dynamism - which manifests itself when mental the world around him and to see the world
consciousness is transmuted into a concentric in a practical manner. But it is not the whole form. It is the process of centralization of picture of the mind, it is only a fragment. It is consciousness when it is reduced to a 'point'.

a great mistake to think that the whole mind is This means that consciousness enters the bindu what is represented by perception, intellection state. Bindu is a state in which power is
and will at the physical sensory level. One at maximum concentration. When mental
may even go so far as to assume that the mind consciousness is in the bindu state, diversified is identical with the brain. The brain is important mental powers are collected and highly con-when, and as long as, mind exhibits physical centrated as mental dynamism. The greater
consciousness. But when mind in its supramental the concentration of power, the less are the aspect functions as superconsciousness the brain dimensions, but the more increased the potency.

is not important to it; the brain then, practically Bindu - the power point - is a natural and
remains a passive non-mental apparatus.

indispensable condition associated with power in its operation. Bindu occurs both in the mental and material fields. The atom is the bindu of matter; the nucleus the bindu of a protoplasmic Principles of Chakra
cell; and samadhi consciousness the bindu
of the mind.

The reduction of the diversification of mental The ancient yogic interpretation of mind and consciousness is the process of concentration concentration is fundamentally based on the leading to the bindu stage. The inner nature chakra organization and its function. Kundalini of the mind is to tend towards bindu, though is indispensably connected with it. Kundalini it is rather unobservable when mind exhibits is vitally connected with the chakra system and its multiform functions. At this state, the higher the whole body system as their static background.

mental-energy system remains almost dormant; Kundalini also plays a most important role in but it is fully activated in concentration. Even the spiritualization of mind and the development in diversified mental states, towards-the-bindu-of absorptive concentration. The chakras indi-motion operates fragmentarily. An example is cate the levels of spiritual consciousness and of the function of attention in relation to physical absorptive concentration. The chakra system sensory perception and intellection. Physical is actually a system of subtle power operations sensory perception and associated intellection around some centralized force. The chakra
are due to the limiting influence on the mind.

is a natural dynamic graph, exposing the exact 13

Introduction
picture of the constituent powers operating and subatomic. We have also been able to see in it.

atoms, but not elementary particles. They are so minute t h a t they are not observable even with the most powerful instrument. T h e y are inferred. However, the chakras are not seen Chakras as Myth
at the atomic and subatomic levels. Are they inferred? Before an answer is given, we want to discuss another viewpoint about the chakras.

T h e r e is a viewpoint according to which the chakras are not real but imaginary. It is essentially based on the evidence that the chakras are seen neither when dissecting the body nor on Anatomical Interpretation of
its microscopic examination. This indicates Chakras and Nadis
that the chakras are beyond the range of both normal sight a n d extended sight. In other words, they are beyond our physical senses

T h e r e are viewpoints according to which the both normal a n d instrumentalized. But this chakras are nerve plexuses, and the nadis are does not prove their nonexistence.

nerves or blood vessels. Dr Bamandas Basu1

Sensory perception is a sense-section by which has expressed the opinion that a more accurate only a segment of the whole is mentalized.

description of the nervous system has been given Physical sense has four fundamental limitations, in the Tantras than in the medical works of namely, size, obscurity, distance and time.

the ancient Hindus. T h e Tantrika nomen-

This limited sensory power can be enhanced to a clature has been regarded as anatomical terms, certain extent by the use of sensitive instruments.

and an a t t e m p t has been m a d e to explain them First of all, w h a t we see with our eyes in the body accordingly.

are bones, muscles, blood vessels, nerves, organs, According to Professor Brajendranath Seal,2
etc., which form the gross aspect of the body.

the a d h a r a (muladhara) chakra is the sacro-W h e n a bone is covered by muscles, or an coccygeal plexus; the swadhishthana chakra organ is enclosed in its cavity, we do not see is the sacral plexus; the manipuraka (manipura them, we only see the outer covering. This is chakra) is the l u m b a r plexus; the anahata the limitation by obscurity. So the gross structure chakra is the cardiac plexus; the bharatisthana of the body can be partially seen by the sense (wishuddha chakra) is the junction of the spinal of sight. It is a very superficial observation cord with the medulla oblongata; the lalana of the body, a larger part of which remains chakra lies opposite to the uvula, and is supposed hidden. For the observation of the minute
to be concerned with the production of ego-
structure of the body, it is absolutely necessary altruistic sentiments and affections; the ajna to magnify the small objects. For this purpose a chakra belongs to the sensory-motor tract, and powerful microscope is used. It is now possible the afferent nerves to the periphery rise from this to study the ultrastructure of the cells through chakra; the manas chakra is the sensorium,
the electron microscope. This has disclosed the and receives the afferent nerves of the special molecular constituents of the living organisms.

senses; the soma (indu) chakra is a sixteen-At the molecular level, the chakras are not seen.

lobed ganglion in the cerebrum above the

Does the molecular study of the living
sensorium; it is the seat of the altruistic senti-organisms reveal its whole organization? Is ments and volitional control; and the sahasrara that all, w h a t we see by means of the microscope?

chakra is the u p p e r cerebrum with its lobes T h e molecular structure is based on atoms, and convolutions.

a n d the atoms are built up of w h a t are known as T h e anatomical interpretation of the chakras elementary particles. So we find that there are is basically wrong. First of all, an accurate two levels above the molecular level: atomic knowledge of both the chakra system and

14

Introduction

Western anatomy is required to correlate them.

with the coccygeal, sacral, l u m b a r and cardiac Usually, even a good Sanskrit scholar does not plexuses respectively. This identification is based possess all the necessary information on the on a lack of the right knowledge of the real chakras, and so he is not in a position to make a locations of these chakras. T h e chakras are in comparison between the two systems. On the
the sushumna, and the sushumra. is inside the other h a n d , a Tantrika yogi is generally not vertebral column. These nerve plexuses are
well versed in modern a n a t o m y and physiology, situated outside the vertebral column. So there and is therefore unable to correlate them.

cannot be any identification. Professor Seal (The form 'yog;' has been preferred to 'yogin', says that the bharatisthana (wishuddha chakra) and is used throughout in this book.) T h e yogi is the junction of the spinal cord with the medulla utilizes the knowledge of the chakras in his yoga oblongata. T h e u p p e r end of the spinal cord practices; and to do this no anatomical knowis continuous with the medulla oblongata.

ledge of the chakras is really necessary. But a T h e u p p e r border of the spinal cord is at the person who has a knowledge of a n a t o m y and level of the foramen m a g n u m . It is the upper physiology as well as a correct understanding border of the atlas vertebra. He appears to of the chakras, and utilizes his knowledge of the indicate t h a t the point where the u p p e r end chakras in his yoga practice, finds that there of the spinal cord and the lower end of the cannot be any real identification of the chakras medulla oblongata meet is the bharatisthana, with the nerve plexuses. But this lack of
t h a t is, the wishuddha chakra. Actually, this identification does not interfere with his yoga description does not n a m e the chakra, but merely practice. T h e yogis have been continuing their gives its location. He has also stated that 'This practices in this way from time immemorial, the also comprises the laryngeal a n d pharyngeal teaching being imparted by the gurus to their plexus'. If he means that these two plexuses disciples, who also become proficient in time.

are included in the wishuddha chakra, then

T h e yogis, in absorptive concentration, when it must be pointed out that these two are the nerve the outer world and along with it their own bodies plexuses; the laryngeal plexus is situated on the are completely forgotten, experience a new
external surface of the inferior constrictor muscle inner world in each chakra. To them the chakras of the pharynx, and the pharyngeal plexus,
are inner power p h e n o m e n a ; they are vivid called plexus pharyngeus ascendens, lies on the and 'seen'. It will not serve any purpose of ascending pharyngeal artery in the wall of the theirs to identify the chakras with the nerve pharynx. In that case, the wishuddha chakra plexuses.

would have to extend to the outside of the
vertebral column. If the chakra were stripped This study has been undertaken not so much
of the plexuses and pushed upward into the
to understand this yoga better, but to find out medulla oblongata, it could be m a d e a nerve whether the Tantrika terms can be used to n a m e centre there. T h e medulla oblongata has a some physical organs or structures having no n u m b e r of centres which include the respiratory clear-cut names in the ancient Indian books and the vasomotor centres. However, in that on anatomy. Firstly, the main reason for this case the functional identification should be shortcoming is not due to a lack of knowledge, made.

because even in what we have, we find that they had great anatomical and physiological know-T h e r e is still another difficulty. T h e wishuddha ledge, but because most of the works on the at the medullary level may clash with the lalana subject have been lost. Secondly, if we think (talu) chakra. He has not identified the lalana that the Tantrika terms are merely anatomical with any specific anatomical structure, but terms, then they lose their essential character only says that it is 'supposed to be the tract and specificality. But, first, we have to see affected in the production of ego-altruistic whether or not this identity is possible.

sentiments and affections'. According to him Professor Seal has identified the muladhara, the lalana lies opposite the uvula. This means swadhishthana, manipura and anahata chakras that the lalana is situated in the palatine region, 15

Introduction
above which is the ajna and below which is
stem, then the chakra itself cannot be regarded the wishuddha. T h e palatine region roughly as the seat of consciousness. T h e r e is no possi-corresponds to the medulla oblongata. It has bility of finding consciousness in the brain sub-been clearly stated that the wishuddha is
stance. We cannot detect the mentative energy situated in the neck region which corresponds factor in the chemical and electrical energy approximately to the middle of the cervical systems of the brain. We cannot say that the vertebrae.

neural activity itself produces consciousness, Professor Seal says that the sensory-motor
as it is not known how the change occurs.

tract comprises the ajna and manas chakras.

T h e findings that lesions in the higher brain This statement is not clear. Moreover, he says stem cause the loss of consciousness do not t h a t the manas chakra is the sensorium. Seal indicate that consciousness permeates through also asserts that it is the sensory tract at the the brain. T h e brain stimulation activates base of the brain. According to him the manas the subconscious mechanism which relays im-chakra receives the sensory nerves of the
pulses to the mind, a n d as a result consciousness special senses, coming from the periphery.

is evoked. Consciousness, which is nonspatial T h e sensorium generally is any nerve c e n t r u m ; in character, cannot be located in the three-broadly speaking, it is the sensory a p p a r a t u s dimensional brain.

of the body as a whole. It is the seat of sensation.

It has also been postulated that an intense M o r e clearly, it can be said that the manas d y n a m i c neuronal activity, different from the chakra is the seat of perception. But in what low level activity of sleep, elicits an interaction part of the brain is it actually situated? Seal between brain and mind, and under this
has, of course, roughly indicated that it is at the condition perception occurs. H o w is this dynamic base of the brain.

brain activity caused? T h e sensory impulses T h e r e are a n u m b e r of events that take place are not the cause, because they also come into d u r i n g the centripetal passage of nervous im-the brain d u r i n g sleep when no consciousness pulses from the periphery to the brain, namely, is evoked. T h e cause appears to be intrinsic.

stimulation of the receptors, transmutation of T h e specific dynamic brain activity can be the stimuli into nerve impulses, conduction of explained as the neural counterpart of sub-sensory impulses to the neurons in the brain, conscious activity, roused subconsciously to and neuronal transmission and projection on receive sensory messages. T h e unconscious neural the sensory areas of the cerebral cortex. T h e mechanism is, so to speak, bridged by the sub-whole chain of events is physicochemical,
conscious mechanism to consciousness. T h e not psychical, in character. Recently, it has been brain-mind interaction indicates that mind
postulated that the cerebral cortex is a way is an entity lying extraencephalically, but when station from which sensory impulses are finally a relation between it and the brain is established, relayed to what has been termed centrencephalic the brain exhibits specific dynamic activity, system consisting of the mesencephalon, di-and is evoked subconsciously. Consequently, encephalon and part of telencephalon. It has it is a mistake to regard a chakra as a nerve no clear-cut anatomical boundary, but, func-plexus or a brain centre or substance. If it is tionally, forms an integrated unit. It appears possible to demonstrate that the chakras are the that both the cerebral cortex and the higher different levels of consciousness and the subtle brain stem serve as the neuronal background d y n a m i c graphs, then, it will at once be clear for sense consciousness. However, it is here that the brain is only a gross outline of the that a superphysicochemical event occurs, follow-inner power operation.

ing or accompanying the nervous events. We

Professor Seal states that the ajna chakra
can place the manas chakra somewhere in the is the centre of command over movements.

higher brain stem.

Hence, it is a motor centre. T h e motor centres If the manas chakra is identified with a
are in the cerebral cortex. But, according to particular area or centre of the higher brain some current notions, the motor impulse

16

Introduction
originates somewhere in the higher brain stem part of the corpus callosum; nirodhini (niro-and is radiated to the cerebral cortex. In that dhika) and wyapika with the lower part of the case, the ajna is situated below the manas
corpus callosum; and m a h a n a d a with the fornix.

in the higher brain stem. T h e external location-He also says that the seat of bindu is in the point is the space between the eyebrows, which pineal gland (body) and that of the ajna in the corresponds roughly to the caudal part of the pituitary body.

third ventricle of the brain.

It has already been mentioned that the

Seal maintains that the soma (indu) chakra
sahasrara is an extracranial chakra, so it cannot is a sixteen-lobed ganglion comprising the
be identified with the telencephalon. As the centres in the middle of the cerebrum, above dwadashadala (guru chakra) is a part of the the sensorium; it is the seat of the altruistic sahasrara, and, consequently, is situated extra-sentiments and volitional control. These quali-cranially, it cannot be identified with the dien-ties are mental and cannot be a function of any cephalon. T h e chandramandala, amakala and brain centre. It may be that the physical counter-nirwanakala are inside the sahasrara, hence, they part of the mental functioning is a certain brain cannot be identified with the upper part of the centre or area located in the telencephalon.

corpus callosum. Samani and unmani are two

He identifies the sahasrara chakra with the forms of subtle power roused in deep concentra-cerebral cortex. This is a mistake. T h e sahasrara tion, when dhyana is about to be transformed into is not in the sushumna, but is situated extra-samadhi. Therefore, they cannot be identified cranially. It is more correct to say that the with the material brain structure. Nirodhika convoluted surface of the cerebral hemispheres and wyapika are also power-forms operating
is the material replication of the subtle nirwana at the lower level, and cannot be identified chakra, which has 100 petals.

with the brain structures. M a h a n a d a is the T h e well-known author of t h e Aryashastra-power-station where pranic motion almost stops pradipa,
in deep concentration. It is situated between 3 a scholastic work on ancien t H i n d u
religion and thought, and a great sanskritist, the nirwana chakra above, and the indu chakra has identified the maladhara, swadhishthana,
below. Its corresponding physical point is in the manipuraka and anahata chakras with the gan-corpus callosum. Consequently, it cannot be glion impar or coccygeal plexus, hypogastric or identified with the fornix. Similarly, it is a pelvic plexus, solar or epigastric plexus, and fallacy to make bindu and ajna identical with cardiac plexus respectively. It is astonishing the pineal and pituitary bodies respectively.

that he has also m a d e the same mistake. T h e Dr Vasant G. Rele5 has identified the mula-coccygeal plexus is connected with the ganglion d h a r a chakra with the pelvic (inferior hypo-impar, situated at the union of the two sym-gastric) plexus. Similarly, the swadhishthana pathetic trunks at their caudal ends. T h e has been identified with the hypogastric
other plexuses are sympathetic. However, these (superior) plexus; the manipura chakra with the plexuses are situated outside the vertebral plexus of the coeliac-axis (coeliac plexus); column, whereas the chakras are in the smau-the anahata chakra with the cardiac plexus; mna, which is inside the vertebral column.

the wishuddha chakra with the pharyngeal

So these chakras cannot be identified with the plexus; the taluka (talu) chakra with the
nervous plexuses.

cavernous plexus; and the ajna chakra with

T h e identification has been carried out still the naso-ciliary extension of the cavernous farther. Purnanananda Brahmachari
plexus. We have already noted that this identi-4 has identified
the sahasradala lotus (sahasrara chakra) with fication is baseless. First, the chakras are situated the telencephalon; dwadashadala lotus (guru within the vertebral column, whereas these
chakra) with the diencephalon; chandramandala nervous plexuses are lying outside it, and, (moon-circle), amakala and nirwana-kala with consequently, there cannot be any identification the upper part of the corpus callosum; samana between them. Second, the chakras are subtle (samani) and unmana (unman;) with the middle force-centres, but the nervous plexuses are gross 17

Introduction
structures. It cannot be demonstrated that the but as the subtle body is interfused with
powers residing in the chakras are also in the the gross body, there is a certain correspondence nerve plexuses. By concentration and prana-between the chakras and certain centres in the yama, these latent powers lying in the chakras physical body. So the real nature of the chakras can be roused; but these processes have no
has been disclosed by him.

such effects on the aervous plexuses. So the Dr G a n a n a t h Sen9 has used the terms ida correspondences can neither be ascertained
and pingala to mean the two sympathetic
scientifically nor are they in agreement with chains of ganglia, and the sushumna for the the technical description of the chakras.

spinal cord. He has named the spinal cord

Moreover, Dr Rele has identified the shaktis sushumnakanda, and the medulla oblongata (powers) residing in the chakras with the efferent sushumnashirshaka. Dr Rele10 has also identified impulses exercising an inhibitory influence gen-the ida pingala nadis with the two gangliated erated through the subsidiary nerve centres sympathetic trunks, one on each side of the in the spinal cord. T h e shaktis are conscious vertebral column, and the sushumna nadi powers; they act directly on any physical
with the spinal cord. Professor Brajendranath organs, and unlike the nervous impulses they Seal11 has identified the ida and pingala with the never act unconsciously. T h e y control the left and right gangliated sympathetic trunks, chakra organizations, and the yogzs arouse them but the sushumna nadi with the central canal to develop their concentration to the dhyana of the spinal cord. According to Parnananda level to be able to do dhyana on the deities Brahmachari12 the sushumna is the spinal cord situated in the chakras. T h e chakras are also and brahmarandhra (brahma nadi) is identical the centres of pranic forces and specific sense with the central canal.

principles. An alteration in the functions of the Wiwekananda13 says that the ida and pingala body can be m a d e by pranayama a n d con-are the sensory and motor fibres in the spinal centration. T h e nervous impulses are physico-cord through which the afferent and efferent chemical p h e n o m e n a whereas the shaktis are currents travel. So the sensory and motor
subtle and conscious.

impulses in the spinal cord have been identified Swami Wiwekananda6 has vaguely stated
with the ida and pingala nadis respectively.

that the different plexuses having their centres About the sushumna, he says that it is a hollow in the spinal canal can stand for the lotuses.

canal, running centrally through the spinal T h e chakras cannot be explained physiologically cord, and the canal is continuous within the as they are subtle centres, and the nervous fine fibre which starts at the end of the spinal plexuses are gross structures. Swami Sachchi-cord a n d goes downward to the lower end, d a n a n d a Saraswati7 presents this in a more situated near the sacral plexus. This fibre is sensible way. He says that the nervous plexuses clearly the filum terminale. From this description are not the chakras, but they are the gross it appears that he has identified the sushumna indicators of the inner regions where the chakras with the central canal within which there is no are. According to him, the ganglion i m p a r or the nerve matter, but it contains the cerebrospinal coccygeal plexus is the indicator of the mala-fluid. According to him, the mind is able to dhara chakra; the hypogastric plexus, solar send messages without any wire (that is, without plexus, cardiac plexus, carotid plexus (plexus passing through the nerves), and this is done caroticus internus), and cavernous plexus are when the yogi makes the current pass through the indicators of swadhishthana, manipura, ana-the sushumna.

haw, wishuddha a n d ajna chakras respectively.

Now, let us first consider whether we are

But this is also misleading. T h e better method justified in identifying the sushumna with the to determine the locations of the chakras has spinal cord. First, the sushumna nadi has been been presented in Section 12 of this book.

described as extremely subtle and spiralled; Arawinda8 says that the centres (chakras)

but the spinal cord is a gross nervous structure, are in the subtle body, not in the physical b o d y ; measuring in width at the level of the cervical 18

Introduction
enlargement 13-14 m m , of the lumbosacral T h e Greek word neuron means sinew, cord,
enlargement 11-13 mm, and of the thoracic
and nerve. Now this word is used to m e a n a portion about 10 mm. Consequently there
nerve cell with its axonal and dendritic processes, cannot be any identification between the two.

and it is considered to be the structural unit of the Second, the sushumna nadi arises from the nervous system. T h e word nerve has m a n y nadi centre called kanda-mula, lying just below meanings. But from the medical viewpoint,
the muladhara chakra, which corresponds a p -
a nerve is a tubular elongated structure consisting proximately to the point below the inferior of bundles of nerve fibres or axons of nerve end of the filum terminale. It ascends through cells, which convey impulses, and a connective the filum terminale, central canal, fourth ven-tissue sheath, called epineurium, which encloses tricle, cerebral aqueduct, third ventricle, telen-these bundles. T h e word nerve m a y also m e a n cephalon medium, anterior commissure, fornix, energy, force, vitality.

septum pellucidum, corpus callosum a n d longi-Now, let us consider the meaning of the word tudinal fissure, to reach the central point of nadi. Nadi has been derived from 'nada' (or the cerebral cortex. On the other hand, the nala) to m e a n motion or regulated motion.

spinal cord extends from the lower border of In other words, nadi is energy in motion, or the first lumbar vertebra, or the upper border activated energy. W h e n the energy in motion of the second l u m b a r vertebra to the u p p e r is vehicled in a material structure, nadi is a border of the atlas, and ends in the lower part nerve. Otherwise, nadi is 'wireless' force-motion.

of the medulla oblongata at the level of the T h e word wayu has been derived from 'wa' to foramen m a g n u m . From this it is clear that the m e a n motion, that is, energy in motion. So the sushumna cannot be identified with the spinal word wayu can stand for nadi. T h e r e is another cord.

word in Sanskrit - 'snayu' which has been

There is another important point which
used for nerves. According to Dr G a n a n a t h needs our attention. Inside the sushumna are Sen17 this is a mistake. He maintains that the three more nadis. Within the sushumna is meaning of the word snayu is fibrous tissues wajra, within the wajra is the chitrini and within generally, and ligaments particularly. But it the chitrini is the brahma nadi. If the sushumna is appears t h a t the word 'snawa' has been used in the spinal cord, how are these three nadis to be the Atharwawedasanghita to signify very slender explained? Can the wajra, chitrini and brahma threadlike structures. C a n they not be nerves?

nadis stand for the white matter, grey matter Now, let us come to our point. We are not
and central canal respectively; or, should these justified in using the word 'nadi' exclusively three nadis be identified with the meninges, for the nerve. In yoga, the term nadi has been white matter and grey matter? T h e meninges used in a technical sense. T h e nadi-chakra also consist of three layers, d u r a mater, arachnoid or nadi organization is not the nervous system.

mater and pia mater. Here we really do not know In the nervous system, energy is propagated what to think. T h e nadi can stand for the white through the medium of the nerves, and the energy or grey matter. But it cannot be identified with itself appears to be electrical in nature, function-either the meninges or the central canal, neither ing on the physico-chemical basis. This 'wired'

of which are composed of nervous tissue.

energy is restricted in its functions. T h e r e is Dr G a n a n a t h Sen
another aspect of the energy which is free

14 has exclusively used the
word nadi to signify nerves. He also says that from this material bondage. This means that probably the Greek word neuron (a nerve)

its function is not restricted by the nerves, is derived from the Sanskrit word nadi. Professor and, consequently, it is conducted in a 'wireless'

Brajendranath Seal
m a n n e r to produce deep effects. This energy 15 appear s t o hav e th e sam e
opinion. Dr Rele
works in a supramaterial field having un-

1 6 also has the same opinion .

He says: 'Wayu-nadis, i.e., nerves of impulse.'

bounded potency, and it also glides into m a t t e r He has clearly identified wayu with nervous to reinforce the nervous energy. This field is impulse.

subtle, and the energy is subtle. T h e word 19

Introduction

'subtle' (sukshma) has been used technically to trunks extend from the base of the skull to the indicate what is not material. It is Patanjali's coccyx, they are too gross to be identified with the third form of matter (bhuta). This subtle aspect subtle ida and pingala. The functions of the of energy has been termed prana wayu which
ida and pingala are not those of the sympathetic operates without nerves. This non-nervous
nervous system. The ida and pingala have also operation is, therefore, only pranic force-motion been identified with the sensory and motor
lines of direction, technically termed nadis.

impulses in the spinal cord. This cannot be, To avoid confusion and make the nadis distinct because they are not the gross nerve fibres from the nerves, it has also been termed yoga carrying nervous impulses. They are subtle
nadi. It is now also clear why we cannot identify nadis which are themselves force-motion lines, wayu with nervous impulse. A nervous impulse conveying pranic forces to the mind and body.

is a wave of negative electrical force based on the Moreover, they are not within the vertebral chemical energy system. Its activities are limited column, but outside it.

by the nerves. Wayu is the patent form of latent Here it is not a question of deciding whether prana - the basic energy. Wayu is in constant the ancient Indian medicine has presented
motion and creates subtle lines of direction, sound anatomical and physiological knowledge; called nadis.

and it is unnecessary to explain here the Waidika Arawinda18 states that the pranic energy is and Tantrika chakra system and Kundalini in directed through a system of numerous channels, terms of modern anatomy and physiology. To do called nadi, - the subtle nervous organization so means to limit the energy-confining only to the of the psychic body. The nadis, or the system physical field, ignoring its supramaterial mani-of nadis, have been described as the subtle festation. As physiology is understood today, nervous organization of the psychic body. The we cannot go farther than the molecular level.

nervous organization he mentions here is not Even this does not explain the whole matter.

the gross nervous system. It is the 'subtle'

It will be very helpful if we remember what nervous system, and this is clear by his using Arawinda19 has said: 'I am afraid the attempt the word 'subtle' nervous organization. We
to apply scientific analogies to spiritual or yogic already know the meaning of the word subtle.

things leads more often to confusion than to To avoid confusion we would prefer to use
anything else - just as it creates confusion if

'the nadi organization' instead of the subtle thrust upon philosophy also.'

nervous organization. But the nadi organization Enough has been said to indicate that neither is not only of the psychic body, but essentially can the chakras be identified with the nervous of the pranic body (pranamaya kosha); on the plexuses, nor the nadis with the nerves.

one side, the pranic body extends to the material body (annamaya kosha), and on the other, to the mental body. The 'channels' mentioned here are not actually some tubular substance, Yogic Exposition of the Chakras
but the subtle lines of direction caused by the pranic energy.

Now we come to the nadis ida and pingala.

There are no indications of the chakras either The origin of the ida and pingala is the same as in the gross aspect of the body or at the molecular of the sushumna. But they extend beyond the and atomic levels. Are we then forced to con-vertebral column and ascend to reach the
clude that the chakras belong to the realm of ajna chakra, about the level of the caudal part nonentities? Another important question is
of the third ventricle of the brain, where they linked with the answer given to this question, are united with the sushumna. The ida and namely, is the modern scientific conception pingala are also subtle nadis, otherwise there of matter the borderland of our knowledge?

cannot be any union with the sushumna. Though, At one level matter is seen in its gross form, anatomically the two gangliated sympathetic and at another level it is constituted of minute 20

Introduction
particles and energy. Here we find the conversion five forms of tanon (tanmatra) associated with of matter into energy, and energy into matter.

metamatter forces, which react on the physical This may explain how the materiality of matter senses. On the other hand, when energy becomes is maintained, but it is not enough to account free from particles at the energy level of matter, for the manifestation of life in matter and the a part of it may break the bondage of matter, connection of mind with the brain. We cannot due to the activation of the latent metamatter escape by saying simply that protoplasm is
force, the outer expression of which is material the living matter and mind is the function of energy, and becomes transformed into meta-the brain.

matter force to function in the subtle power-The elementary particles are very minute;
field. Hence, matter does not end at the level they are so small that they are not seen even of the elementary particles, but is continuous with the help of the most sensitive instruments.

with metamatter in the subtle power-field. The But they still have mass; and theoretically it is yogic explanation gives an answer to Hoyle's possible to reduce mass step by step to a point statement that matter comes from nowhere.

where there is no longer any mass. According This nowhere is the subtle metamatter field to Kanada, this is the stage of anu - a non-which is beyond all observations, even with the magnitudinous point. The nearest approach
aid of the most sensitive instruments.

to anu is seen in the neutrino, which has no The yogis say that pranic dynamism releases mass, no charge and a very slight interaction three forms of energy which give rise to the with matter. This indicates that there is a three phenomena: laghiman (rarefaction),
possibility of energy becoming free from the animan (subtilization), and mahiman (magni-bondage of the particles in a graduated manner.

fication), which cause the emergence of life In this transition period, certain particles may force, mind, and matter respectively. The
pass into the stage of anu where they are only supremely concentrated prana as bindu (power-energy - energy without any material form and point) becomes expanded and active at a
free from matter-bondage. This is subtle energy.

certain 'critical' moment, and is expressed as Where does it go? It does not return to the radiant dynamism. Radiant dynamism is trans-material field, as it cannot function there; formed into petaline dynamism consisting of the it is not destroyed; then it must have a field centrally situated massive mental consciousness, of operation. This has been termed by the
around which is the circular pranic force-
yogi's the subtle power-field.

motion, and surrounding it is a petaline for-The yogis explain this in the following
mation of an extraordinary character. The whole manner. The decentralized subtle forces,
organization has been technically termed the technically termed mahabhutas (metamatter)

sahasrara chakra. Below the sahasrara, the three pass to a level, called subtle elliptical body basic forms of pranic energy coalesce to form a (kanda-mula), where they are equalized to
central power-flow, termed the sushumna. The form an undifferentiated metamatter force.

suskmra retains the threefold nature of pranic At this point, metamatter force tends towards energy, and so there are three power-flows in it.

grossness and materialization on a descending The outer flow is the sushumna itself; internal scale, and finally, it is transformed into material to it is the wojra-flow; and the third, which is energy which operates in the material field.

inside the wajra, is the chitrini'-flow.

Material energy undergoes fragmentation. It is The sushumna power-flow exhibits two funda-the process of transformation of energy, first, mental characters: vertical force-motion, ex-into just a trace of minute matter-fragments pressed as centrifugal and centripetal
which, at a certain stage on a descending scale, force-motion lines, and spiral force-motion.

appear as elementary particles, and second, The chitrini energy tends to be centralized in a into atoms and molecules, and finally into
circular form at certain points throughout
gross matter. At the gross level, matter
its course, due to the influence of the spiral exhibits specific sense qualities, derived from force-motion. The centralized circular power 21

Introduction
follows the pattern of the sahasrara and presents ly indicate that this particular brain area itself three aspects: a central pericarpial formation, a is the seat of consciousness. It may mean that circular force-motion around it, and a peripheral the area is in some way connected with con-petaline formation. T h e whole circular organiza-sciousness; and when this area is damaged or tion is called chakra. T h e r e are nine main removed, the connection is cut off. If this brain chakras in the chitrini, namely nirwana, indu, area is the seat of consciousness then is con-manas, ajna, wishuddha, anahata, manipura, sciousness distinct from brain, or is it identical swadhishthana and muladhara.

with the brain, that is, brain = consciousness?

T h u s , the chakras are in the subtle power-But, actually, consciousness has not been
field which comprises the mental and meta-
traced to that area or any other part of the brain.

matter realms. Is this yogic explanation based T h e sensory p a t h which has been created is on pure inference? No, the chakras are 'seen'

observable up to the brain; it is observable with the 'mental eye'. This requires an
because it is a physicochemical process. But how explanation.

the physicochemical process in that brain area Perception is the process of receiving and being causes the a p p e a r a n c e of consciousness is not conscious of an object. Perception has several known. H o w the metamorphosis of phy-strata. At its lower stratum, physical sense sicochemical energy into consciousness occurs a p p a r a t u s is involved in perception and there has not been explained. How physicochemical is the awareness of a sense quality in a modified events in the brain suddenly occur as psychic form. T h e r e are five main sense qualities: events cannot be explained. Consequently, it is smell, taste, sight, touch and sound. These not easy to make mind = brain.

qualities are an aspect of matter. T h e awareness T h e r e m a y be another possibility. Psychical of the sensory form of matter occurs in con-events may accompany or immediately follow
sciousness. This indicates that sense qualities are the physicochemical events in the brain. If outside the b o u n d a r y of consciousness, and they this is accepted, then it will mean that brain are to be brought into consciousness by some and consciousness are not identical, but are two appropriate means. This implies that there is a separate entities, and their interconnection is distance factor. Moreover, the penetration of experienced in a particular brain area. To
sensory forms into consciousness and their
explain this, it has been postulated that certain recognition are based on the principle of selection specific d y n a m i c actions of the brain, in which and rejection. If the distance and selection-certain areas of the cerebral cortex and the higher rejection principle were not operating, then all brain stem are involved, are the essential con-sense qualities would be the simultaneous conditions for the relation between the brain and tent of consciousness.

consciousness. H o w the specific dynamic actions, T h e r e are five classes of receptors, each en-which are physicochemical in nature, can
dowed with the power of receiving only a
establish a relation with consciousness which lies particular form of sense quality. After the beyond the brain itself, is neither known nor sense qualities are received by the receptors, explained.

sensory paths are created from the receptors, Molecular, atomic, and subatomic activities first through the sensory nerves and then through are all disconnected from consciousness, and the neuronal connections in the brain, to the are not a fact in consciousness. It is certainly cerebral cortex, and thence to an area of the a suggestion that a relation is established between higher brain stem. Nothing more is known about brain and consciousness when the former ex-sensory path in its nervous aspect, and there is hibits specific dynamic actions. If we accept no further trace of it in the brain. This has resulted consciousness as something which is neither a in too much speculation. For instance, that the physicochemical phenomenon nor explainable
end point of the sensory path is in a certain area of in terms of matter, then we think of consciousness the brain which is in connection with conas something which is outside the sphere of sciousness. But this connection does not necessari-chemical and electrical energy, something which 22

Introduction
is neither bound by nor composed of molecules, examples a r e : bones covered by muscles, brain atoms and elementary particles. In that case, covered by the skull, etc.

the brain-consciousness relation is deeper and T h e time factor is also operative in perception.

more complex.

Events which occurred in the past are only

There is an important query regarding the
remembered, but not 'seen'. O n l y present events specific dynamic action of the brain. H o w is it are perceived directly. T h e r e is no direct caused? If we say that neural-neuronal, centri-knowledge of future events.

petal conductions are the cause, then we have All this indicates that sensory capacity is not a to accept that this brain state is continuous, fixed thing, but relative, variable, conditional without any interruption, because these con-and temporal. T h e sense qualities themselves ductions are continuous. It has not been demon-are also variable. If this is so, we can postulate strated that there is some controlling mechanism that there is a possibility of ultimately attaining in the brain to exercise control over these a perfect and absolute sense capacity; and that conductions. In that case, how is sleep-un-the most subtle sensory forms m a y exist. Can consciousness produced? T h e specific dynamic this be actually demonstrated?

actions certainly disappear during sleep. W h a t Let us say that normal sensory capacity is X.

makes them disappear? Here is a clear in-

Now, the question is whether we can perceive dication that the specific dynamic action of the sense-qualities beyond X or not. O u r experience brain, if there is any, is not caused by neural-is that by using appropriate instruments we can neuronal conductions, but by something else perceive those sense-qualities which are im-which operates from outside the brain.

perceptible at X. T h e instrumental observations Now, let us consider two important factors: indicate that the barriers of distance, size and distance and sensory capacity. Taste and touch obscurity have been overcome to a considerable operate in direct contact with the receptors in extent, a n d that certain details and factors the tongue and skin respectively. T h e distance which are never seen at X have become visible.

factor operates in smell, sight and sound. This Symbolically we m a y call this instrumentalized, means that the receptors and sense-objects are extended sense capacity Y. This shows that
not situated in direct contact with each other, the sensory capacity can be increased beyond but are separated by a certain distance. T h e the normal limit by instrumental aid. But future distance varies, but there are certain upper events are not revealed by these instruments.

and lower limits of perception, beyond which Now, the question is whether X can be
no perception takes place. Between the u p p e r extended to Z without Y. Z stands for supra-and lower limits sensory capacity varies in normal sensory capacity. It has also gradations.

different species and also in the same species.

Its existence has been demonstrated by the

Apart from distance, there is another factor, yogis. Yogic experiences may be divided into size or magnitude of the sense-objects. If the three categories. First, there is an extension of the size of an object diminishes below a certain normal limit of power without any instrumen-point, it is not perceptible. Here, the sense tation. This may be called extended, normal capacity also varies in both different species sensory capacity, XA. Those yogis who have
and the same species. T h e r e is still another been established in pranayama are able to exhibit factor. If a sense-object remains within the X A . As, for example: there is a tree in front of us range of the right distance, and its size is also at a distance when the normal eyes can see its suitable for perception, then there will be no trunk, branches and leaves, but not in greater perception if it is obscured. As an example, if details. If a swarm of ants moves upward
a certain object is placed inside a closed box on the surface of the trunk, the ants will not be situated within the range of vision, then only the seen from that distance by the normal eyes.

box will be seen, not the object inside the box.

But a yogi can see them very clearly. This has T h a t object has been obscured by the box, been demonstrated. In a similar m a n n e r smell which the eyes cannot see through. O t h e r and sound are experienced.

23

Introduction

Second, there can emerge an u n c o m m o n and demonstrated.

new p a t t e r n of sense-qualities which is never So the position is this. T h e gross aspect of experienced by normal sensory power. This
m a t t e r presents sense-qualities in a form which specific sense capacity m a y be called X B .

may be termed sensory form 1. It is perceived A yogi has the capacity X B . He experiences by normal sensory capacity (X-capacity). T h e supersmell, supersight and supersound.

range of normal sensory capacity can be in-

T h e following are instances in my own ex-
creased to a degree when the perception of
perience. I was in a sitting position on my seat sense-qualities lying beyond the normal sensory in a very dark room on a dark night, fully awake limit occurs. T h e sense-qualities do not change but calm. T h e r e was no notion of seeing or at this stage, but are barriered, which is over-hearing anything u n c o m m o n . I spent about an come by extended, normal sensory capacity
hour like this. T h e n , suddenly I saw a beautiful (XA-capacity).

light of vermilion colour, by which the whole We also find that the pattern of the sense-room was lit up. I got up amazed and looked qualities perceived by normal sensory capacity at the light for some minutes. T h e light was very and extended, normal sensory capacity is as-beautiful, cool and localized, and the room was sociated with a new, or an altered form of
beautifully illuminated. I went outside to see sense-qualities, which is only perceived by if anything had happened there, but found
specific sensory capacity (XB-capacity). Above nothing. I hastened into the room and saw that all these is the sensory form 2 which is perceived the light was still glittering. After 10 minutes by instrumentalized, extended sensory capacity or so, the light gradually became dim and

(Y-capacity). Thereafter, there is a gap in the finally disappeared. T h e room was again dark.

perception of sense-qualities at the subatomic I saw this light with my eyes, which were neither level. T h e r e are no records of any sensory closed nor covered. In my j u d g m e n t it was a experience at this stage known to me. But
superlight.

theoretically there is no reason why this should T h e other experience was t h a t : I happened be impossible.

to be in a place where a room was given me to T h e supranormal sensory experience develops sleep in, which had on the wall a beautiful after the specific sensory experience. In this picture of Sri Chaitanya, the great bhaktiyoga experience, sensory form 1 is perceived. But master. O n e dark night, the room being also sensory form 1 is concealed by the barriers of very dark, I was in a sitting attitude, calm, distance, size, obscurity and time. In this per-but awake. W h e n about 30 minutes h a d passed, ception, these barriers are overcome by developI suddenly saw, to my great surprise, that very ing supranormal sensory capacity (Z-capacity).

bright yellow rays were radiating from the body W h a t is the mechanism which is brought into of Chaitanya in the picture. T h e whole picture play in the above forms of perception? In normal was beautifully illuminated, and even part of sensory perception, the receptors are stimulated, the room was lit u p . Before this occurrence, and sensory nervous paths are created which I had not thought at all of the picture. I was join the appropriate brain areas. In extended, fully awake at the time. T h e light phenomenon normal sensory perception, specific sensory per-continued for about 4 or 5 minutes. In those ception, and instrumentalized sensory percep-days I was able to see clearly and minutely tion, the same receptor-brain nervous paths things in deep darkness, without the help of light.

are used. But in supranormal sensory per-

T h i r d , there are real supranormal sensory ception, the nervous paths are not used, because perceptions, Z perception, in which the barriers the receptors cannot be stimulated by sensory of distance, size, obscurity and time are com-form 1, which is obscured by the barriers of pletely overcome. A yogi can perceive a h a p p e n -
distance, size, obscurity and time. In that case, ing occurring far away from him and barriered how does this form of perception take place?

by mountains, buildings, etc. He can correctly It indicates that the 'wired' nervous paths are foretell future events. All this has been
too gross for this kind of perception; and since 24

Introduction
this perception is a fact, there must be some subtle are so minute that they cannot even be perceived

'wireless' conduction-system for this purpose.

by the use of the electron microscope. This does These nonnervous, subtle conduction-lines are not indicate that the sensory forms are non-technically termed nadi-paths. W h e n the pranic existent here. T h e sensory forms continue from forces are roused and become more concentrated the atomic-subatomic level and extend to the by pranayama and concentration, they can
subtle m e t a m a t t e r state.

be made so sensitive that they receive the

At the m e t a m a t t e r stage, sensory forms are vibrations, motions, or radiations of the sense-subtle and exist as subtle smell, taste, sight, qualities even when these are obscured. T h e end-touch and sound, isolated from each other.

points of pranic forces in the head and skin of the T h e y are the fundamental aspects of meta-body receive the refined sensory vibrations and matter. T h e mahabhutas are reducible to the transmit them to the chakras, from where the most concentrated forces called tanmatras. At sense-qualities are transmitted to the subcon-the tanmatra level, sensory forms are the sub-scious mind in the ajna chakra. Precognition tlest, a n d these are the perfect and final forms.

is only affected by the subconscious mind.

Beyond this point, there are no sensory forms.

The subconscious mind is also able to receive It is the borderland of sense-form. For the directly all sense-qualities when it is sensitized perception of these subtle phenomena, it re-by pranayama and concentration.

quires perfect 'nose', 'tongue', 'eye', 'skin' a n d Supranormal perception indicates the ex-

'ear'. This means that it is the final and most istence of subtle nadi-paths. It also shows that perfect sensory experience which can only
consciousness is outside the boundary of the be achieved by yogic 'mental eye'. It is the brain. Most people are unable to utilize these superconscious perception, and consciousness paths, because their powers in this direction elevated to the concentration level is the only are undeveloped. T h e neural-neuronal paths a p p a r a t u s for its attainment. This perception of conduction, occurring in common sensory
has two levels: dhyana-perception and samadhi-perception, stop at certain points in the brain.

perception. T h e former develops into the latter.

These are the end points of the gross, brain Dhyana is that state of consciousness in which paths. T h e sensory qualities conveyed by sensory the body becomes completely motionless like conduction are released from the nervous en-a m o u n t a i n ; the senses of smell, taste, sight, velopment at these brain points a n d are received touch a n d sound become inoperative, and, and conveyed by pranic forces to the nadi-field, consequently, the outer world is no longer
and then to the subconscious mechanism, from the content of consciousness; consciousness re-where they are radiated to consciousness. It mains unaffected by intellective functions a n d appears that brain dynamism is an aspect
thoughts; such consciousness, thus being empty, of pranic dynamism, and mental dynamism
coils to a point in which all its power is in full extends through pranic dynamism to the brain.

concentration. In this state, concentration ex-The sensory forms are a series of graduated hibits the power of holding only one object fully.

forms. On the lower scale the sensory forms W h e n such a concentrated consciousness is are gross, and as they ascend the scale they exposed to an object, it penetrates into the deeper become more and more minute. Sensory capacity aspects of the object and gets its inner subtle also changes and becomes increasingly powerful power-graph properly imaged in consciousness, in the perception of more minute sense forms.

and the image is fully illuminated because

Our normal sensory capacity can be extended the revealing quality of consciousness is now to perceive not only sense-qualities lying beyond maximally roused; then consciousness expands the normal but also a new type of sense-qualities.

to a certain degree for the magnification of the Minute sensory forms, existing in the internal image of the power-graph which, finally, is form of matter as molecules and atoms are
transferred to highly rarefied thought. In this perceived by the electron microscope. But
way, a perfect a n d complete knowledge of the sensory forms existing at the subatomic levels unknown a n d the subtle aspect of an object 25

Introduction
is attained. Samadhi is the full extension of by the yog gurus and their disciples from time dhyana when the perception is absolute and
immemorial in India. This is indicated by the automatic. T h e chakras have been 'seen' in fact that the great yogi Shahkaracharya,20
this m a n n e r .

who became famous by expounding the monistic Is the mental 'vision' of subtle phenomena
doctrine of Brahman in his well-known com-
a fact? Are the subtle phenomena real? O u r mentary, 'Sharirakabhashya', on the Brahma-answer is, that the chakras are subtle, but not sutra (Wedanta-darshana) of Wyasa, had experi-imaginary. Each chakra contains specific power ence in this yoga, and gave an account of this p h e n o m e n a which can be m a d e to manifest in two of his unique works, Ananda Lahari
physically by appropriate means. This fact

(Wave of Bliss) and Yogatarawali. In the
clearly indicates that the chakras exist and Ananda Lahari, the essence of Shankara's direct their powers can be m a d e to manifest themselves experience in Kundaliniyoga is presented. T h e on the physical plane. Let us take the muladhara Ananda Lahari is considered to be such an
chakra as an example. T h e power apana residing i m p o r t a n t document that there are now known there can be roused, controlled, and m a d e to to be thirty-six commentaries on it. T h e work is exhibit a strong upward motion by dhyana
an elaboration of the principles of this yoga and pranayama. W h e n this upward apana
contained in the Subhagodaya, a stotra by the motion is most forceful, the physical body rises celebrated Goudapada. It indicates that Gouo'a-off the ground a n d begins to levitate by itself pada himself practised Kundaliniyoga, and pre-without any mechanical aid. T h e r e is no form sented certain principles of this yoga in the of energy operating in the body which is able to Subhagodaya. Goudapada, who was almost
do this. Consequently, it definitely manifests certainly taught this yoga by his guru Shuka, the existence of the chakra, the pranic power the son of the famous K rishna Dwaipayana and its influence on the body.

Wyasa, was expected to teach it to his disciple, the famous yogi Gowindapada, and Shankara

T h e r e are other forms of power in the chakras, must have obtained his knowledge of it from and they can also be roused by dhyana. Dhyana the latter. This shows the great antiquity of in the muladhara develops natural health and Kundaaliniyoga.

strength of the body and intellective power, and prolongs life. Dhyana in the swadhishthana Shankara has clearly stated what happens
chakra develops a diseaseless and vital body in Kundaliniyoga when Kundalini, being roused, and intellectual power. Dhyana in the manipura passes through the brahma nadi and pierces
chakra develops the natural i m m u n i t y of the all the chakras and reaches the sahasrara to be body, the attainment of long life, and the
in union with Parama Shiwa; and then returns release of certain uncommon powers. Dhyana
again to the muladhara. He says21: Having
in the anahata chakra develops an inner beauty, pierced all the principles (situated in the chakras) and makes the body highly attractive; there is

- 'earth' in the muladhara, 'water' in the swadhi-also an intellectual development above normal shthana, 'fire' in the manipura, 'air' in the heart and an acquisition of u n c o m m o n sensory powers.

(that is, anahata), 'void' (akasha) above it Dhyana in the wishuddha chakra develops a

(that is, wishuddha), mind (manas) between
body a d a m a n t i n e in hardness and strength, the eyebrows (that is, ajna), and having thus and absorptive mental concentration. All these passed through the kulapatha (that is, the path phenomena indicate that the chakra powers
through which Kulakundalini, or Kundali-power, can be m a d e to manifest in the body.

passes; it is the brahma nadi which starts from the muladhara and terminates in the nirwana chakra where the sushumna also terminates), you (Mother Kundalini) are in union (in mind-Experiences of the Yogis
transcendent concentration) with your husband (Parama Shiwa) in the secret aspect of the

Kundaliniyoga forms a highly i m p o r t a n t part of sahasrara chakra (that is, the all-absorbing the yoga practices; and it has been practised p a t h leading to infinity; it is beyond the sahasrara, 26

Introduction
and consists of Bindu, Nada, Shiwa-Shakti,
by hearing and thinking of Brahman).

Sakala Shiwa, and then Parama Shiwa where

T h e well-known Tantrika yogi Ramaprasada25
the union in yoga occurs). T h e life-essence flows has recounted his experiences of Kundaliniyoga like a stream from your feet ('feet' symbolizes in some of the spiritual songs (Padawali) he union in yoga) by which the whole body is
composed. He relates26 that the muladhara
sprinkled; and then you again return to your contains 4 petals in which are situated the own abode, and in doing so, you cause the

'earth' principle and Power Dakini, and here chakras to become manifest. T h e r e (in the lies Kundalini in 3 1/2 coils round Shiwa
muladhara) you assume your own form, like a (Swayambhu-linga); the swadhishthana has 6
coiled serpent (that is, 3 1/2 coils around petals where the deities Wishnu and Waruna, Swayambhu-lihga), and sleep (become latent
and Power Rakini reside; the manipura has
in samadhi) in the cavity of the kulakunda 10 petals and a triangular region containing the (the triangle in the muladhara).

bija of Wahni, and Power Lakin; resides here; Shankara has also mentioned the names of
the anahata has 12 petals and a hexagonal
the following chakras in the Ananda L a h a r i : region in the pericarp containing the wayu-muladhara in verse 4 1 , swadhishthana in verse bija; there resides Power K a m i n i ( K a k i n i ) ; 39, manipura in verse 40, wishuddha in verse the sixteen-petalled lotus wishuddha contains 37, and ajna in verse 36. T h e r e is no clear men-vowels (the first 16 matrika-letters) and there tion of the anahata chakra, but in verse 38, the the Deity Wishnu is seated on naga (the celebrat-word sangwit-kamala (knowledge-lotus) occurs, ed serpent) or on an elephant, and Power
and it has been interpreted as referring to Shakini; the dwidala (the two-petalled, that anahata chakra. But Shankara has clearly used is, ajna) is situated in the space between the the word anahata in verses 3 and 9 of the Yoga-eyebrows; on its petals are the matrika-letters tarawah.

'hang'' a n d 'kshang' ; there is situated chandra-Shankara has disclosed the contraction process bija {thang"), from which nectar oozes; here which is a part of the mantra process in rousing are also Shiwa-linga (Itara-linga), a circle and Kundalini in Kundaliniyoga. T h e contraction a triangle; it is the seat of the mind. This is the process comprises locks (bandhas) in conjunction clear picture of the chakras. Ramaprasada
with pranayama.

also states26 that Kulakundalini is in the malad h a r a ; she is also in the sahasrara and the Shankara says that by the application of the chintamani-pura (hrit chakra); concentration anal-lock (mulabandha), navel-lock (uddina-

(on chakras, deities, etc.) is to be done in the bandha = uddiyanabandha) and neck (or chin)-
interior of the body according to the instructions lock (jalandharabandha) (in conjunction with of the g u r u : there is Brahma, and four other sahita kumbhaka) Kundalini is roused and enters deities; Dakin;' and five other Powers; the lord into the sushumna. (that is, the brahma nadi of elephants (gajendra), makara, ram, black lying within the sushumna). Moreover, he states antelope and the second elephant, the realiza-that sahita kumbhaka, practised in conjunction tion of these occurs when there is automatic with anal-, navel-, and chin-locks, finally breath-suspension (in deep concentration).

develops into kewala kumbhaka (automatic

Ramaprasada's own chosen place for concentra-breath-suspension)22.

tion is the hrit chakra (Padawali, Nos 126, 142, Tailanga Swami23, the great yoga master,

161); his own experience is that Kundalini is has also mentioned the contraction process.

in the muladhara as well as in the sahasrara He says24: By the application of the contraction (No 107); he says that there are four Shiwas process (consisting of different locks) the door residing in the muladhara, swadhishthana, throat-of Kundalini should be opened, and the passage region (wishuddha) a n d the eyebrow space leading to liberation (that is, the chitrini nadi (ajna) (No 104); Srinatha (Supreme Shiwa)

in which the chakras are strung) should be
is in the thousand-petalled lotus (No 104); pierced (by Kundalini). This yoga (that is, a yogi always does concentration on K.undalini Kundaliniyoga) should be practised after hearin form in the muladhara and sahasrara (No 156).

ing the Wedanta (that is, purifying the mind 27

Introduction

All these statements indicate that he had full happening there. There are specific experiences, knowledge of the chakras and realized Kundalini associated with blissfulness, in each chakra, and the chakras directly in yoga.

when Kundalini passes through it. These experi-Ramakrishna27, the great yogi, spiritual teacher ences are characteristic of the Tantrika method.

and prophet, has expressed his own experiences In other religions there must also be some means of Kundalini and the chakras28. He 'saw' how of arousing Kundalini, otherwise it is impossible Kundalini, being roused, ascends through the to proceed beyond the lower mental plane.

sushumna (in fact, through the brahma nadi), Kundalini may be automatically roused in and as Kundalini enters into a chakra, the chakra intense love, intense happiness, intense sorrow, turns its face upward and 'blooms'. He saw that intense pain and intense fear. But she may
the roused Kundalini passes from the muladhara again return to a dormant state. This is why the to the swadhisthana and then to the manipara guru's guidance is so important.

and the other chakras, and finally, to the sahas-From his own experiences in Kundaliniyoga,
rara. He says that the chakra system is like a plant my guru has said that Kundali-power becomes with branches and flowers all made of wax,
dynamic in the muladhara by intense thought-but actually they are in the nature of life-force concentration in combination with the mantras, (chinmaya). He speaks of one of his experiences, pranayama and bandhas, and passes upwards
when he saw that a youthful person resembling through the brahma nadi, by piercing chakra himself, had entered the sushumna and made after chakra, and finally reaching the sahasrara.

each chakra turn upward and open by a 'deep When Kundalini reaches a chakra, the head contact' with the tongue, one after another, of the chakra turns upward and the whole
from the bottom to the top. In this manner, he contents of the chakra - mahabhuta, tanmatra, saw that the muladhara, swadhishthana,

Deity, Power, everything - first becomes fully manipura, anahata, wishuddha, ajna and illuminated by the light from Kundalini, and sahasrara had turned their heads upward and then are absorbed into Kundalini. When Kunaa-bloomed.

lim is roused, real concentration starts, and as Ramakrishna has described the movements she goes upward, it deepens more and more.

of Kundalini as supreme-force (mahawayu)

Thought-concentration of the bhutashuddhi
motions. He experienced five forms of motion process becomes transformed into real concentra-leading to samadhi: ant-like, frog-like, monkey-tion through roused Kundalini. When thought-like, bird-like and snake-like; when these motions concentration on Kundalini becomes most
reach the sahasrara, samadhi is attained. In intense, the chakras automatically appear in deep thought, he perceived Kundalini. He says consciousness. This is the indication that Kunda-that real spiritual knowledge does not arise if lini is about to be roused.

Kundalini is asleep, and when Kundalini passes My guru has said that after the union of
through the different chakras, various spiritual Kundalini with Parama Shiwa in thought-con-experiences occur. According to him, Primordial centration in bhutashuddhi, Shiwa-Shakti should Supreme Power (Adyashakti) resides in all
then be transformed into Ishtadewata, and is beings (in the muladhara) as Kulakundalini, to be brought first to the sahasrara, and then to sleeping like a coiled serpent.

the hrit chakra, where concentration should The celebrated Wama29, generally known as
be done. Thought-concentration on Ishtadewata Wama Kshepa, an accomplished Tantrika yogi, is a very efficient means of transforming thought-had direct perception of Kundalini and the concentration into real concentration. It is chakras. He says30 that the first practice in yoga a great help in making bhutashuddhi more
for the initiated Tantrikas is the rousing of effective and preparing the practitioner for the Kundalini. This yoga process is very ancient practice of Kundaliniyoga.

and highly scientific. In Kundaliniyoga, the It appears that thought-concentration on
practitioner experiences how Kundali'-power Shiwa-Shakti in form, as Ishtadewata, is also is working in different chakras and what is an ancient practice and part of bhutashuddhi, 28

Introduction
though usually omitted; and this is indicated arises. Muscular energy is essentially chemical in Shahkanr's Ananda l ahari, Verse 8.

energy derived from food. Food also becomes a part of muscle. T h e energy is involved in muscular contraction. Contraction is initiated by motor nervous impulses. T h e nervous control Kundalini
is not purely a nervous factor; with it the chemical factor is also involved, because at the nerve endings acetylcholine is also released.

Kundalini has been called Kundali-shakti Muscular contraction causes muscular move-

(-power), that is, power in coil. T h e basic ments. A large part of skeletal, muscular move-word is kunda or kundala meaning what is ments is carried out automatically, and it is spiral or in coil. T h e term Kundalini or Kundali said that they are controlled by the spinal has been used in yoga in a technical sense, and cord and the lower brain. In everyday life we can be called the spiraliform power, or energy.

execute innumerable movements in this way.

So Kundalini may be called 'spiraline'. We But also a very large part of skeletal muscular will elaborate the technical meaning of it
movements is done by volition. O v e r and above later.

those willed actions which are indispensably Kundalini has been called Spirit-fire, Serpent-necessary in our daily life we can execute
fire, Serpent-power, Serpentine Power, A n n u l a r movements for muscular growth and develop-Power, Cosmic Electricity, and so on. This does ment. By systematic application of physical not help very much in understanding the
culture, an extraordinary muscular growth can real nature of Kundali-power.

be attained, and strength, speed and endurance On the physical plane, all energy appears as can be developed to a very high degree. These chemical, mechanical and electrical. Can we are isotonic muscular work. But skeletal muscle find any trace of Kundali-energy in muscular, can be m a d e to exhibit a very powerful iso-nervous, glandular, respiratory, cardiac, ali-metric contraction, which enables an expert mentary and eliminative functions of the
to support on his chest a weight of 5 tons, and on body, in cellular activities, at the atomic and his throat 1/2 a ton. This isotonic and isometric subatomic levels? Is it possible to find this muscular work is of a conscious type. This great energy playing a part in the mental field, in muscular power also depends on food. T h u s , perception, intellection and affectivity?

in fact, food energy is the basic part without Kundali-energy cannot be identified with the which the body will collapse. Food, combined energy operating in the body at all its levels, with muscle training, causes the development or with the tissues and structures of the body.

of such muscular power. We find that there is The energy functioning in the body is physico-really no scope here for Kundalini.

chemical in n a t u r e ; it is derived from food, But there are instances which indicate that and when food is not supplied, it comes from there is also a possibility of attaining unusual the tissues of the body. So this energy is actually muscular power without specific muscular train-food-tissue energy. Food is converted into energy ing and 'athletic' diet. T h e author knows a and tissues in the body on the one side, and n u m b e r of hatha yogis who have demonstrated on the other, the tissues are converted into extraordinary strength and endurance. T h e i r energy to maintain the more vital parts of the bodies are not of the athletic type, but graceful.

body, as in inanition. If Kundalini is identified How has this been possible? We cannot introduce with the chemical energy, then it is also the Kundalini here, as the basic energy part is tissues of the body. Such a gross transformation still chemical. T h e question is whether 'will'

of Kundalini is contradictory to its real n a t u r e .

can do so, and if it can, whether Kundalini Is it possible to identify Kundalini with special is involved in it.

forms of energy in the body? As, for example, By the application of will on skeletal muscle, muscular energy? Here, also the same objection a particular muscle or a particular group of 29

Introduction
muscles can be isolated and controlled; different cal energy, a n d not without it. Nerve impulses degrees of contraction can be a t t a i n e d ; contrac-are intrinsically associated with the nerve struction can be m a d e h a r d as stone; controlled ture. T h e electrical phenomena in the nerves movements of the d i a p h r a g m , control of sphinct-m a y be a replication of the particles-energy er muscles, a n d full relaxation of muscles are system at the atomic level. Here too, the energy achieved. This voluntary control31 can be deve-is unconscious in nature, and is associated with loped to an extent when it is possible.to attain extremely minute matter and these are inter-the following: the passing of the fluid contents changeable. So Kundalini cannot be identified through the alimentary canal, urethral suction with the brain or any nerve structure or nerve of fluid and air, voluntary ejaculatory control energy.

a n d very powerful voluntary vaginal contraction.

Dr Rele32 has identified Kundalini with the It is generally thought that this muscular
right vagus nerve. This means first, that Kunda-control indicates mental influence on muscles.

lini is a nerve impulse limited to the right But it is not so simple. Mind cannot be in
vagus nerve and secondly that it is physico-contact with the muscle. T h e brain and mind chemical energy.

are bridged by nadi and subconscious T h e vagus nerve, which is the most widely mechanisms. T h e will, being patterned into a distributed of the cranial nerves, passes from definite thought a n d purpose, develops as cona-the medulla oblongata through the neck and
tion. This is the extreme mental border. T h e r e -
thorax into the abdomen. It is a mixed nerve, after, conative impulses are generated a n d pass containing essentially three groups of nerve in an unconscious form the bridge mechanism fibres: branchiomotor, efferent parasympathetic and are finally transferred to an appropriate and afferent. If Kundalini is the vagus, or the brain area. T h e n they take the usual course -
right vagus, is Kundalini then identified with the motor impulses to the muscles. This 'will'

all three groups or only one, possibly parasym-is not effective without the help of the nerve pathetic? In any case, Kundalini appears to be force. Such a weak will cannot be the seat of fragmented and materialized. Moreover, its

Kundalini, and as the will is associated with power becomes very limited. T h e parasym-chemical energy for its final effectiveness, it pathetic portion of the vagus exerts an inhibitory cannot be identified with Kundalini; and with-influence on the heart, coronary arteries and out Kundalini the will, combined with nerve bronchi, but accelerates the activities of the force, can do extraordinary things in the body.

smooth muscles of the alimentary canal. On

W h a t about extraordinary muscular strength the other h a n d , the sympathetic stimulation demonstrated by the hatha yogis without physical produces just the opposite effects. T h e n , for culture? T h e yogis are able to concentrate the efficient functioning of these organs, both pranic force by pranayama and to direct it
the harmonious parasympathetic and sympathe-through the nervous mechanism to the skeletal tic activities are absolutely necessary. By making muscles. We shall come to this factor later.

Kundalini the vagus nerve, its power has been C a n Kundalini-energy be identified with nerve very m u c h restricted, and it is m a d e to depend energy? T h e energy system operating in the upon the sympathetic functioning in a state nervous system is not different from the other of normal health. This Kundalini cannot exercise systems of the body. Basically, it is physico-full control over these organs alone. First, the chemical, but the metabolism in the brain is limitation on Kundalini comes by making it slight in comparison with other parts of the body.

the nerve force which is physicochemical in This is why the brain is extremely resistant to n a t u r e ; and second, it has been more restricted the effects of inanition. T h o u g h its loss of mass by making Kundalini the right vagus nerve.

is very slight, there is still some loss, which Is it this material Kundalini that the yogis indicates its dependence on chemical energy.

strive to realize in deep concentration? Is the T h e electrical power, exhibited especially in yogi's Kundalini so fragmented and limited?

nerve impulses, functions on the basis of chemi-Is Kundalini a chemical phenomenon?

30

Introduction

Perhaps, the identification can be explained It is a fallacy to think that the sleeping Kunda-in a different manner. Kundali-energy may reside lini resides in the solar plexus. Kundalini does in the vagus nerve (or the right vagus) ordinarily not lie in a gross nervous plexus, as it has been in a latent form when the normal nerve function called by the yogis supremely subtle. T h e goes on; but when it is roused by some processes, yogis say t h a t Kundalini is situated in a coiled it exercises control over the vagus nerve when form in the subtle muladhara, lying within the the ordinary nervous function is transformed vertebral column. T h e solar plexus is outside into an extraordinary control power by which the vertebral column. T h e roused Kundalini the heart is completely stopped and a prolonged rises u p w a r d and pierces all the chakras which breath-suspension occurs; and all these things are subtle power-centres lying inside the verte-are done voluntarily. U n d e r ordinary conditions, bral column. These chakras cannot be identified our will does not act directly on the autonomic with the gross nervous plexuses lying outside nervous system; however, it can be stimulated the vertebral column. So, Kundalini neither electrically. T h e exhibition of this unusual resides in the solar plexus nor passes through control power may be explained in two ways: the nervous plexuses.

Kundali-energy, when roused, exhibits this
control and at the same time it becomes reflected on the mind, and this results in its becoming a conscious phenomenon; or, the will is directly Nature of Kundali-energy
infused by Kundali-energy when it is able to cause such an extraordinary control power.

However, it appears that Kundali-energy is

Up to now we have said what Kundalini is not.

different from the nervous energy which is

This neti-neti (not this - not this) deliberation linked to the nerve structure and is physico-is very helpful in understanding the real nature chemical and unconscious in n a t u r e . Kundali-of Kundalini. It can be prefaced with a brief energy either functions directly through the consideration of the energy-system operating will or it works independently and at the same in the body, even at the risk of some repetition.

time influences the mind to become involved T h e characteristic of the living body is to in it. If Kundalini is not nervous energy, then exhibit activities, viz., cellular, nervous, it is unnecessary to make it the vagus, or right glandular and muscular, which are associated vagus, nerve. Kundalini is also different from with livingness. T h e energy which supports will-power, because the ability of the will to these activities is derived from the tissue-sub-control the autonomic nervous system and
stances (carbohydrates, fats and proteins) by the involuntary organs is due to Kundalini.

catabolic process. On the other h a n d , the decay Even this explanation of Kundalini does not of the tissue-substances is prevented by the reveal its real nature. It is also our assumption anabolic utilization of food. This energy release that Kundali-power is involved in the control is a chemical process. This energy-cum-tissue of the autonomic nervous system. Yogis have is material in character, and perhaps it may be demonstrated that this control can be achieved sufficient to explain physical activities. But by pranayama and concentration. In pranic
really it is not very simple. T h e phenomenon of and mental control Kundalini is indirectly consciousness is intermingled with the physical involved. But in the conscious application of activities. Of course, in most of the vital activities the control power over the autonomic nervous of the body consciousness is not involved.

system and involuntary organs, Kundalini is not But conscious actions are also an integral part involved. Rather, when Kundalini is roused, of the bodily functions. Perception, intellection, an absorption of pranic forces occurs stage by thought, attention and willing are not possible stage, and as a consequence basal metabolism without consciousness. But in the body, only is progressively decreased. So there is no point physicochemical events are observable in percep-in making Kundalini the right vagus nerve.

tion. H o w consciousness is evoked or linked 31

Introduction
with the unconscious physicochemical process force-motion to act successfully on the static is not known. We cannot say that consciousness force which must have been polarized with
is located in a certain area of the brain and is dynamic prana. We experience a transference

'ignited' by the neuronal conduction, because of control element to the active pranic energy, the same process does not cause consciousness and it is d u e to t h e static source, because there to a p p e a r in sleep. T h e observed fact that the are no other sources. This process is technically d a m a g e of a certain brain-spot produces un-termed nadishuddhi - normalization of pranic consciousness, may not really indicate that activities. This fact also indicates that dynamic it is the seat of consciousness. It may mean prana functions both in the body and in the mind.

a lack of interaction or an effacement of the It regulates in a specific m a n n e r the functions material replication of consciousness. T h a t the of the body.

whole nervous paths and brain are not utilized Pranic concentration is the transformation
in the subconscious (generally known as extra-of the diversified pranic activities to a highly sensory) mode of perception (which definitely concentrated state when pranic potency is
occurs), clearly shows that consciousness is increased to an extraordinary degree. An
beyond the brain.

example of the increased pranic potency is to If this is so, then there must be some form of levitate the body. This fact also indicates that energy which is not based on the physicochemical pranic forces can operate in the body directly.

system of the body, but is operative in its super-Thirdly, a state of pranic latency or suspended physical character. This subtle energy-system animation is produced when pranic energy
is the 'wireless' system which operates without is absorbed, step by step, into an unknown
being vehicled by the nerves. Technically, it is power. So we find that an influence of an un-called the nadi system. T h e 'wired' or the nervous known power is completely hidden from our
system is an extension of the 'wireless' or the observation and its presence unsuspected under nadi system into the material field.

ordinary conditions of life, whereas under certain In the nadi-field, dynamic prana energy is
unusual circumstances it is exercised on pranic in constant motion. W h a t is the static counterpart dynamism, and ultimately there is a possibility of d y n a m i c prana? T a k e an atom for example.

of a complete withdrawal of pranic functions.

It is the composite of two forms of energy: This unknown power has been called in yoga
energy in motion and energy in static form, Kundalini. Ordinarily, it is latent, but under called the nucleus. If we regard nadi-chakra certain special conditions, it becomes patent.

(-field) as similar to an atom, then prana is W h a t is the real nature of Kundalini? It its electrons, but what is its nucleus? This is has been argued that energy polarizes itself the first time we are compelled to enquire
as static and dynamic, and the dynamic form what is the static form of energy as the back-is the pranic force, and its static support is ground of the d y n a m i c prana.

Kundalini. Can we trace this relation between We find that there are three states of pranic prana and Kundalini? T h e sum total of the operation: a control influence exercised on activities in which the body, the life-force and pranic forces, pranic concentration, and pranic the mind are involved is the dynamic aspect of latency, that is, a state of suspension or near-our existence, and the whole phenomenon may suspension of prana. U n d e r the control influence, be called pranic dynamism. This is observable.

pranic energy functions powerfully and h a r m o n -

But can prana function alone, without a static iously, and the force-motions take right direc-background? In its normal functioning there tions. These effects are shown both in the body is no indication of what is the static aspect of and mind. T h e body becomes purified, healthy, prana. But if there is the polarization of energy, vigorous and diseaseless, the mind becomes
the d y n a m i c form must have a static form, and clear, forceful and better controlled. This is consequently, prana must have its static form.

in itself a great achievement in one's life.

This static form has been considered as Kundalini.

T h e method consists in developing a 'sushumnite'

T h a t there is an intimate relation of Kundalini 32

Introduction
with prana is indicated specially in pranic Kundalini which passes through the various concentration and suspended animation. These chakras and become united with Mahakundalini two phenomena definitely show the influence in the sahasrara, and in this process the coiled of Kundalini on prana. In a state of normal Kundalini does not actually move from the mula-pranic function, no relation between them is dhara. It has been further stated that if Kuna'a-observable. It is because prana functions by lini leaves the muladhara and goes upward,
its own power, and these energy-functions are then it means that Kundalini ceases to be Kunda-supported by static Kundalini silently. But lini. In this case, dynamic Kundali-power will there are instances when Kundalini acts on enhance the vital vigour instead of causing the prana, and this active influence of Kundalini suspension of animation. And so it has been con-changes the character of the normal function cluded that, ordinarily, prana is diffused over of prana. In this case, Kundalini is expected to the whole organism, and the pranic dynamism be dynamic, at least partially. T h e n what would is supported by static Kundalini in the mula-be the static support of the dynamic Kundalini?

d h a r a ; in Kundaliniyoga, prana becomes The active influence of Kundalini on prana
converged, and this is also supported by static can be explained by assuming that it is due to an kundalini in the muladhara.

emanation of force from Kundalini which itself T h e theory of the nonascent of kundalini'

remains static, or partly static. But when prana and kundalini-emanation has been specially
is absorbed by Kundalini, does it still remain advanced by Professor Pramathanatha M u k h o -
static?

padhyaya33. Wiwekananda34 has clearly said

The following are the signs of gradual pranic that Kundalini, the coiled-up energy, can be absorption: first, a motionless body; second, roused and m a d e active and consciously m a d e the decrease of metabolism lower than basal to pass upward through the sushumna when it metabolism; third, stoppage of vital functions acts upon centre after centre. He further says of the body; fourth, inoperation of the sensory that the rousing of kundalini is the only means of system. It appears that pranic absorption is attaining divine wisdom; and when it passes associated with a corresponding change in
from centre to centre, layer after layer of the Kundalini, from its static to its d y n a m i c form.

mind opens u p . He also admits that a minute The experiences of the yogis support this. T h e portion of kundalini energy can, as a small yogis experience directly that Kundalini is current, be set free and may pass through the roused in the maladhara centre and passes
sushumna.. However, according to Wiwekananda, upward through the brahma na di, piercing all the rousing of kundalini and its passing through the chakras, to the sahasrara. This means that the chakras are facts, and are intimately associa-static Kundalini becomes dynamic in Kundalinited with the lighting up of the d o r m a n t layers yoga, and exhibits motion - the Kundali-force of the m i n d ; but, under certain conditions, motion. Consequently, Kundalini leaves the some currents from kundalini may pass through muladhara and goes to the sahasrara.

the sushumna..

Some objections have been raised against

Arawinda35 recognizes the actual passing of the actual rousing and passing of Kundalini kundalini to sahasrara, and also an ejection from the muladhara to the sahasrara. T h e from kundalini as the ascending current going muladhara has been considered as the static up to the sahasrara. He also says that a mere pole in relation to the whole organism. In the ejection from kundalini cannot cause a radical muladhara, Kundalini as static power maintains change. In other words, the full release of spiri-the dynamic form of energy which is the sum tual force and the growth of superconsciousness total of the activities of the living organism.

are linked to the rousing of kundalini and its So Kundalini cannot be made dynamic, it always ascent through the chakras.

remains static in the muladhara. T h e rising of It is not necessary to assume that all along the Kundalini has been interpreted as sending forth muladhara is the permanent static centre. T h e an emanation or ejection in the likeness of muladhara has been evolved last, after all other 33

Introduction
chakras came into being. Pranic dynamism
through the different chakras, thus strengthenin the form of p r a n a n a t i o n (pranic radiation) ing the Kulakundalini-motions. When Kula-has caused the emergence of the chakras. Before kundalini reaches the sahasrara, it becomes united the formation of the muladhara, pranic d y n a m -
as one with the sahasrara kundalini, and the ism started to operate. In that case, its static whole Kundalini becomes dynamic, and its polarity could not be static Kundalini in the static support is Kundalini lying beyond the muladhara, but some other static power centred sahasrara and extending from the Supreme
somewhere. T h e yogis say that it was the 3 1/2-Bindu to Sakala Shiwa. Again, when the united coiled kundalini, residing in the sahasrara, Kundalini as Nirwana (all absorbing) power which was the static support of pranic dynamism enters into the beyond-sahasrara-kundalini, it at the beginning; and after the emergence of (Kundalini beyond the sahasrara) becomes dyna-the muladhara, the 3 1/2-coiled Kulakundalini be-mic and the static support is Parama Shiwa -
came the static support of the dynamic prana Supreme Consciousness. Kundalini is finally whose activities now have been more diffused absorbed into Supreme Consciousness.

and diversified to maintain animation in the These Kundaalinis - Kundalini in the mula-gross body. Also there is 8-coiled Kundalini dhara, the eight-coiled kundalini in the other lying throughout the sushumna with 1 coil in chakras, Kundalini in the sahasrara, and Kunda-each chakra.

linz beyond sahasrara - are not different

So the rousing of Kundalini in the muladhara entities, but the different aspects of the same and its ascent will not cause the total collapse Kundalini. Dynamization of kundalini takes of the living organism. T h e rousing of Kundalini place step by step. T h e dynamization is essential-is the dynamization of Kulakundalini. This will ly the unfoldment of spiritual consciousness not cause an excess of pranic force, because the and associated yoga power stage by stage.

ascent of Kundalini is associated with the with-Prana is the dynamic counterpart of the coiled drawal of prana, causing the suspension (to a Kundalini. Prana is the energy-whole which varying degree) of animation. W h e n Kula-creates mind, life and matter. T h e yantra -
kundalini is roused, it becomes uncoiled without the real d y n a m i c graph of the pranic o p e r a t i o n -
being non-Kunaalim, and its dynamization causis the chakra system. T h e chakras and associated es the absorption of prana, and its motion
nadis form the nadi organization. Only a part becomes uninterrupted and highly concentrated.

of pranic energy is at play in the body and mind, It is not necessary to interpret the ascending which is required for the maintenance of vitality Kundalini as the dynamic counterpart of the and mentation according to one's capacity
static Kundalini in the muladhara. Kundalini and possibility. T h e pranic function at the is actually dynamized, and only when this
common level is an unconscious radiation of prodigious power is fully and wholly roused, pranic energy from the chakras into the body, does the whole power, in concentration and
and that aspect of the mind which is functionally motion, transform the mind in the sahasrara connected with the brain. T h e chakras are the into a supermind - a mind in samadhi. W h e n reservoirs of prodigious powers, which are

Kulakundalini is dynamized, the muladhara
ordinarily latent. T h e y can be unfolded by ceases to be a static centre, and Kundalini in pranayama and concentration. These powers

3 1/2 coils in the sahasrara becomes the static can manifest in the body as great vital, nervous support. This is not to deny that u n d e r certain and muscular strength, and in the mind as
circumstances the static Kulakundalini sends various unknown secret forces. They can also forth emanations to exercise its control influence be manifested in the body in a wireless manner on prana.

as superpowers. But still deeper, there is the coiled central force, remaining as static support W h e n Kulakundalini becomes dynamic, of the central dynamism (prana) which main-Kundalini in the sahasrara becomes the static tains all dynamic expression of energies.

support. T h e eight-coiled Kundalini is absorbed, step by step, into Kulakundalini when it passes T h e uncoiling of the coiled central force is an 34

Introduction
extraordinary occurrence in the h u m a n mind manifested. At a certain critical moment, the and body, in thoughts and actions. It is like a Bindu ejects its dynamic counterpart in the form flood of splendorous divine force from which of an expanded circle within which the pranic is being released a new form of consciousness energy becomes more concentrated and assumes which is not modified by what is called m a t t e r a triangular form from which power emanates.

at all its levels, and is not dependent upon the This triangle-imbedded circle is the first form of mind which mentalizes consciousness. Because pranic-energy radiation in which lie three power of the coiling, this latent central force is called components, technically termed 'a', 'u' a n d ' m '

kundalini. But the meaning of coiling or Kun-in coiled forms which constitute the radiant first da\i is much deeper than its superficial signi-mantra 'ong'. T h e coiled factor is the replication ficance, 'latency'. kundalini is in 3 1/2 coils in the of kundalini itself which is in 3 1/2 coils and the muladhara, in 8 coils, one coil in each of the eight static support of prana. Prana exhibits the chakras, in 3 1/2 coils in the sahasrara and in 3 1/2 coils characteristic Kundali-coil in its motion which beyond sahasrara. T h e first uncoiling of Kun-becomes spiral.

da\mi takes place in the muladhara. Second, T h e pranic impulse consists of two principal the uncoiling of the eight-coiled kundalini, factors which are exhibited in pranic motion.

third the uncoiling of the sahasrara Kundalini, T h e y are spiral and vertical. T h e spiral motion and finally kundalini beyond sahasrara takes creates subtle d y n a m i c graphs in the form of place. T h e uncoiling is the process of d y n a m i -
circles, called chakras; and the vertical motion zation of K.undalini occurring in four stages.

causes the emergence of the sushumna field in When kundalini is uncoiled it becomes the sole which the chakras are systematically arranged.

dynamism. This dynamism reaches a stage of

So the 'coil' is a fundamental factor which re-bodilessness and mindlessness and again becomes mains in static kundalini as well as in d y n a m i c static in the form of infinite, whole supreme prana. T h e coil is the actual potency which is consciousness.

released both in coiling and uncoiling.

Kundalini as Kulakundalini is in 3 1/2 coils in the W h e n kundalini begins to be uncoiled, the muladhara. T h e 3 coils indicate that Kundali-spiral pranic energy loses its dynamism and energy is latent in the material, nadi and mental begins to be absorbed step by step into d y n a m i c fields, and the half coil shows that Kundalini Kundalini. In this way, the chakras are absorbed is in a static form. O n e coil in each chakra indi-into kundalini. W h e n kundalini is in coils, cates that the chakra is inactive and dark, and pranic dynamism essentially manifests as pranic its powers remain unmanifested. Of the 3 1/2 coils radiations through the sushumna. as centrifugal in the sahasrara, the 3 coils indicate that Kundali-and centripetal motions without any cessation; energy remains inoperative at the amakala,
and its spiraline aspect goes to the pranic nirwanakala and nirwana shakti points. This chakras and activates the centralized pranic means that samprajnata samadhi has not been forces. T h e pranic main currents and centralized developed, prakriti has not been absorbed,
pranic forces become more efficient functionally and Kundalini has not manifested all-absorbing by nadi-shuddhi, when greater control influence power. T h e 1/2 coil is indicative of its static state.

is exercised on the body and mind.

Beyond the sahasrara, the first coil is at Para But when kundalini begins to be uncoiled,

Bindu, the second coil is at Para Nada, the third the central 'sushumnaite' prana currents begin to coil is at Shiwa-Shakti, and the half coil is at ebb and the centralized pranic forces are

Sakalashiwa. All this means that asamprajnata gradually withdrawn into the main pranic
samadhi has not been attained.

current. This is shown by the gradual decrease But the significance of the coils goes further.

of the basal metabolism of the body and the The latency of kundalini indicates that it is the cessation of the undulations of mental conscious-static support of the prana as dynamism. T h e ness. T h e uncoiling of the 1/2 coil causes kundalini dynamic prana is the creative energy, supremely to enter into the brahma nadi. T h e uncoiling concentrated at the Bindu, and is about to be of the 3 coils produces control effects on the 35

Introduction
pranic forces, body and mind. The effects on roused, sexual desire is fully under control.

the pranic forces are two: the absorption of the The rousing of Kundalini is never connected central pranic currents and the initiation of the with sexual indulgence. But when an intense Kundalini motion through the brahma nadi; mental depression is caused by excessive sexual and secondly, changing of the Kundalini motion enjoyment, Kundalini may be roused. But if to Kundalini radiation which causes the this unconscious rousing is utilized spiritually, revitalization of the pranic forces and produces then this unconscious rousing becomes highly the nadishuddhi effects. The effects on the body beneficial, otherwise, Kundalini goes back to are also two: first, the body undergoes a state

'sleep' again. On the other hand, highly in-of motionlessness in a natural manner, and
tensified godly love (bhakti) in which there is second, the body functions healthfully and
no tinge of sexuality in any form, is a most more efficiently, when it goes back to the ordi-powerful factor in rousing Kundalini.

nary state. The mental effects are also two: In consciously rousing of Kundalini, it is felt development of deep concentration and natural and 'seen'. The passage of Kundalini through unfoldment of spiritual qualities. All this indi-the different chakras is felt and seen. When the cates the interrelation between Kundalini and roused Kundalini passes through the chakras, prana.

they are at first fully illuminated, and then When kundalini is in coil, prana force exhibits concentration becomes deeper, and finally they its spiral motion by which the body is vitalized are absorbed into Kundalini. In this way, and mental dynamism operates. When Kurc-all principles located in the different chakras dalini is uncoiled, the spiral energy of prana are absorbed step by step. Ultimately, a stage first becomes coil, and then is withdrawn into is reached when there is nothing but kundalini dynamic Kundalini. This causes the body to be in its subtlest, splendorous and mind-trans-naturally in a state of motionlessness and the cendently conscious form. The meaning of the slowing of the vital functioning. In this state subtlest is that Kundalini is subtler than any-the mind functions above the perceptive and thing else. In the material field, elementary intellective levels as real concentration. Before particles are the minutest. But prana wayu is being really dynamic, Kundalini emits radiations subtler than elementary particles. As prana through the sushumna. Under this condition, wayu is absorbed into Kundalini, so the latter the mind becomes spiritual in nature, and an is subtler than the former. In a similar manner, urge is felt to make and keep the body purified the most refined mind is also absorbed into and vigorous.

Kundalini, so it is subtler than mind. The

Kundalini is roused consciously as in Kun-subtler the power, the more forceful it is, and by daliniyoga, or unconsciously as in various re-its forcefulness it is able to absorb what is grosser ligious and spiritual practices involving deep than it. So, kundalini cannot function in the godly feeling. There are certain circumstances material, vital and mental fields, but it tends in life when Kundalini is also roused uncon-to absorb them, to create a nonmaterial, nonsciously. In intense fear of death as in severe vital and nonmental stratum where it is in full diseases or some great danger; in deepest
power and in illumination.

unbearable pain; or in intense happiness, an kundalini is splendorous. Kunaalini-'light'

unconscious rousing of Kundalini may happen.

has three aspects: sunlike bright light by which If sexual desire is conjoined with intense love subtle phenomena are illuminated and ex-for each other, then Kundalini may be roused perienced in concentration; moonlike 'cool'

unconsciously. When the heightened sexual force light which deepens concentration; and firelike in deep love is under restraint in visual experien-burning light which exhibits great absorption-ces or in close contacts, deep concentration power and develops absorptive concentration.

at a certain point develops, which rouses

Kundali-power is in the nature of illumination.

Kundalini. But the sexual desire itself has no It first illuminates appropriate objects and then influence on Kundalini. When Kundalini is they are absorbed into it. When everything is 36

Introduction
absorbed, kundalini as Supreme and splendorous kundalini yoga-shakti (-power). Yoga power
power remains, and this power is all conscious-actually operates in kundalini'-yoga.

ness. This is not mental consciousness, as mind After the union with Supreme Shiwa, Kunda-is fully absorbed into it. It is mind-transcendent lini goes back to the muladhara, and in its consciousness - kundalini'-consciousness. W h e n descent, the chakras, their powers and divinities mental consciousness operates in chitta, its

- all are restored. This recoiling process is material replica is found in the brain, and essentially the spiritualization of consciousness certain physical activities become conscious.

which functions in everyday life. T h a t is, it is Otherwise, nervous impulses, neuronal activities, a transference of spiritual reality, developed in organic and muscular actions, all are un-concentrated consciousness, to sense-conscious-conscious. T h e power that is capable of absorb-ness to be able to realize spiritual truth in our ing mind and radiates nonmental consciousness daily life. In the uncoiling and recoiling of light is Kundalini. Kundalini in its fullest kundalini', the practitioner of kundaliniyoga manifestation is supreme consciousness.

experiences the Divine in its formless aspect The Kundalini-emanations exercise a control in supreme concentration as well as in form in influence on the body and mind, and as a
post-concentration waking consciousness. So result, the physical and mental activities are Arawinda37 calls kundalini a divine force.

fully regulated and forceful. T h e roused Kundalini withdraws prana in stages. T h e first sign of pranic withdrawal is the natural establishment of asana in which an assumed body posture is Concentration
held still, painless and effortless. Second, a gradual decrease of animation, which is accompanied by a decrease of metabolism below the Concentration is not focused thought (bhawana) basal metabolic level, a diminution of vital but is the process consisting of dharana, dhyana activities and a prolonged breath-suspension and samadhi. It does not come into being unless occur. This is the stage of pranayama. T h i r d , a pratyahara is first established. In focussed complete suspension of sensory functions occurs.

thought, though mental efforts are m a d e to This is pratyahara. Thereafter, the fully in-centralize thought on a chosen object, yet it is ternalized consciousness undergoes the stages of often diversified; an automatic and uncon-dharana, dhyana and samprajnata samadhi.

trollable penetration of other objective images When Kundalini comes to the sahasrara, sam-occurs, and consequently the whole thought
prajnata samadhi takes place. T h e n Kundalini system is shaken.

absorbs superconsciousness and its root, prakriti, Concentration is a mental process of reducing and thus being in a mind-transcendent state, it multiform consciousness to a point, termed
remains alone in asam prajnata samadhi. Finally, bindu. T h e development of this mental power Kundalini, in the final stage of asamprajnata is dependent upon the transformation of the samadhi, is entirely supreme consciousness, and diversified pranic forces into a state of pranic its power aspect supports the infinite supreme concentration and withdrawal by which the
beingness as real.

vital and sensory functions become internalized.

The roused Kundalini-energy is actually yama These are the processes of pranayama and praty-

(control)-power which develops stage by stage ahara. Thereafter, and on the basis of pratyahara, as asana, pranayama, and pratyahara, and
pranic dynamism functions in the mind and
becomes sangyama (supercontrol) when dharana, rouses the slumbering mentative energy which dhyana and samprajnata samadhi are attained.

expresses itself as dharana-power, the immensely Finally, sangyama is transformed into asam-strong power to hold the one-pointedness of prajnata samadhi, the supreme control power.

consciousness in the form of only one object, for So kundalini may be termed samadhi force,
a sufficiently long time to be effective. This power or yoga power. Arawinda36 has aptly called
grows step by step, and it is then possible to 37

Introduction
continuously maintain single-objectiveness of and control powers by which, step by step, the consciousness uninterruptedly and for a pro-control of prana a n d the senses is attained. T h e longed period of time. This produces very deep influence of the outer objects on the mind is concentration; and from that deep concentration neutralized by the mantra power. Consequently, a 'mental light' comes into being which can be it is a great help in the attainment of pratyahara focussed on any object, inner or outer. This and self-control.

state of consciousness is called dhyana.

T h e n mantra-kundalini is transformed into Prolonged and repeated dhyana deepens con-Ishtadewata - the metamorphosis of subtle Kun-centration so that it reaches the bindu state.

oalin? through the mantra power into an appro-This is the highest point of mental concentration priate divine form. At this stage, dharana and in which consciousness is maximally concen-dhyana are attained. After this, Ishtadewata. is trated to a point and the truth-exposing con-again transformed into subtle kundalini when centration-light shines forth. This is sampra-samprajnata samadhi is attained. Finally, Kun-j n a t a samadhi. Ultimately, samprajnata sama-a'alim absorbs the mind and all other things and dhi consciousness is coiled into bodiless and mind-remains alone, and is then absorbed into
transcendent supreme consciousness in asam-

Supreme Consciousness in asamprajnata sama-
prajnata samadhi.

dhi.

T h e general principles of concentration have In kundaliniyoga, which is the fundamental
been modified, specialized and elaborated in part of layayoga, concentration is attained different systems of yoga to suit the particular through the roused kundalini. So in this yoga, needs of the practitioners. In the hathayoga the rousing of Kundalini is the essential process.

method of concentration, an attempt has been This rousing is only possible in the muladhara m a d e to obliterate the mental reaction effects chakra. Focussed thought is the main factor from the brain by the pranic withdrawal by
of the rousing process. T h e intensified thought, pranayama. It is necessary first to elevate in conjunction with pranayamic breathing,
p r a n a y a m i c breathing to the nadishuddhi level mantras and bandhas, becomes so forceful that for this purpose. For the effectiveness of the ultimately it makes static Kundalini dynamic.

nadishuddhi pranayama, the body needs to be If the centralized thought is imbibed with
purified and vitalized by the practice of posture intense godly love, thought power is much
exercise, internal cleansing and right diet.

enhanced. T h e roused kundalini exhibits higher In rajayoga, centralized thought, combined
control power by which dharana, dhyana and
with spiritual reflection, is applied for the samadhi are attained.

attainment of pratyahara. T h e intensified thought causes pranic withdrawal and sensory control. Thereafter, the dharana power is roused and gradually dhyana and samadhi are attained.

Notes

In mantrayoga, concentration is attained by the use of mantra. Mantra is an aspect of Kunda-linz, and it is in sound-form. So mantra is actually 1 Sarkar, Professor Benoy K u m a r , Hindu Kundalini in mantra form. T h e mantra sound Achievements in Exact Science, Longmans, cannot be heard by the physical ear. T h e rep-Green, London, 1918, p. 59.

lication of mantra on the physical plane is the 2 Seal, Brajendranath, MA, P h D , The Posi-lettered waikhari sound which is audible. T h e tive Sciences of the Ancient Hindus, Moti Lal waikhari mantra, in conjunction with prana-Banarsi Dass, Delhi, 1958, p p . 2 1 9 - 2 1 .

yama and other special processes, is utilized, 3 Manawatattwa, by the author of the according to the direction of a guru, to enliven Aryashastrapradipa, N . C . Mookerjee, the mantra. In other words, it is the rousing of Mahalakshmi Press, Barahanagar, 1901,

Kundalini in mantra form. W h e n the mantrap . 158.

Kundalini is roused, it exhibits its absorptive 4 Brahmachari, Purnananda, Sarala Yoga

38

Introduction

Sadhana, a treatise in Bengali on yoga
and 10.

Mitra Brothers, Calcutta, 1926, Preface,

22 Shankaracharya, Y ogatarawali, Verses 6
p. 12.

and 8.

5 Rele, Vasant G., F C P S , LM & S,

23 Born in Holia, near Vizianagram, South

The Mysterious Kundalini, DB. T a r a p o r e v a l a India, in 1608. He left his body in Waranasi Sons, Bombay, 7th edn, 1928, p p . 2 3 - 7 .

(Benares) in 1888.

6 Wiwekananda (Vivekananda), Swami,

24 Tailanga Swami, Mahawakya-Ratnawali, Raja- Toga, Ramakrishna-Vivekananda 1.13, 14, ed and trans. Umacharana

Centre of New York, Inc., New York,

M u k h o p a d h y a y a , Yogendranatha

1946.

M u k h o p a d h y a y a , Calcutta, 1917.

7 Sachchidananda, Swami, Saraswati,

25 Born in Halisahar (near Calcutta) in 1723.

Gurupradipa, Shyambal Chakrabarti, He was a celebrated member, known as a

Calcutta, 2nd edn, 1930, p p . 2 2 5 - 6 .

'gem' of the court of M a h a r a j a Krishna 8 Aurobindo, Sri, On Toga II, vol. 1, Sri Chandra of Nadia (West Bengal, I n d i a ) .

Aurobindo International University Centre,

26 Sena, Ramaprasada, ' R a m p a s a d Sener Pondicherry, India, 1958, p p . 369, 373.

G r a n t h a b a l i ' , Padawali, Nos 215 and 216, 9 Sen, G a n a n a t h , M a h a m a h o p a d h y a y a , n.d., Basumati-Sahitya-Mandir, Calcutta.

Kaviraj, M.A., L.M.S., Saraswati,

27 Born in the village of K a m a r p u k u r in Pratyaksha- Shariram ( H u m a n Anatomy in Hooghly district, West Bengal, India, on

Sanskrit), 3rd edn, Kaviraj C h a r u C h a n d r a 18 February 1836.

Bisharad, K a l p a t a r u Ayurvedic Works, 28 (a) M ( M a h e n d r a n a t h G u p t a ) , Calcutta, 1924, Introduction, p. 14; T h i r d Shrishriramakrishnakathamrita, 5 vol, Anil part, p. 3.

G u p t a , K a t h m r i t a Bhaban, Calcutta, India.

10 Rele, op. cit.

(b) S a r a d a n a n d a , Swami, Shri-11 Seal, op. cit.

shriramakrishnaleelaprasanga, 2 vol, Swami 12 Brahmachari, op. cit.

A t m a b o d h a n a n d a , U d b o d h a n Office, 13 Wiwekananda, op. cit.

Calcutta, India, 1957.

14 Sen, op. cit.

29 W a m a (Wamachararna) was born in a

15 Seal, op. cit
village named Atla in the Birbhum District, 16 Rele, op. cit.

West Bengal, India, in 1835.

17 Sen, op. cit.

30 Essentially based on C h a t t o p a d h y a y a , 18 Aurobindo, Sri, On Toga I, The Synthesis Pramode K u m a r , Tantrabhilaseer
of Toga, Sri Aurobindo International Sadhusanga, Part I I , M i t r a and Ghosh, University Centre, Pondicherry, India,

Calcutta, n.d.

1957, p . 611.

31 Cf Shyam S u n d a r Goswami, HATHA-19 Aurobindo, Sri, On Toga II, op. cit., vol.

YOGA An advanced method of physical

2, p. 259.

education and concentration, 2nd edn, L.N.

20 Shankaracharya was born in the village of Fowler, London, 1963, p p . 104-6.

Kaladi, in Kerala, South India. His date

32 Rele, op. cit.

has not been finally determined, but AD

33 Avalon, A r t h u r (Sir J o h n Woodroffe), The 788 has been generally accepted. But

Serpent Power, 5th edn, Ganesh, Madras, according to an old register of the Gurus,

1953, p p . 2 9 7 - 3 1 3 .

mentioned by Swami Sachchidananda in

34 W i w e k a n a n d a , op. cit.

his work entitled Guru Pradipa, op. cit., p. 3, 35 In Aurobindo, On Toga II, vol. 2, op. cit.

footnote, the latter was born in AD 130.

36. Ibid.

21 Shankaracharya, Ananda Lahari, Verses 9

37. Ibid.

39

PART 1

FUNDAMENTALS

OF

LAYAYOGA

C H A P T E R 1

Layayoga
and

Asktahgayoga

Layayoga is one of the four great systems of yoga, (seers) in the Upanishads. Shiwa gave Waidika the other three being mantrayoga, hathayoga yoga a new character, and his explanations are and rajayoga. T h e Great Yogi Wishnu said to collected in the Tantras. Consequently, it is Brahma: 'Yoga is in m a n y forms because of its called Tantrika yoga. In fact, the Tantrika different practices; of these, the main four are -
yoga is not a different form of yoga but a modi-mantrayoga, layayoga, hathayoga and rajayoga'

fication of Waidika yoga. T h e various difficult ( - Yogatattwopanishad, 19). It indicates the processes of Waidika yoga were simplified and Waidika origin and the antiquity of layayoga.

new processes incorporated, thus making it

T h e four great systems are the four forms of the more a d a p t a b l e to a larger n u m b e r of persons.

original yoga termed Mahayoga - Supreme

So, the Tantrika form of layayoga came from Yoga. Maheshwara said: 'Mahayoga is the

Shiwa. It is also very ancient and is based on the fundamental yoga having four main forms -

Waidika form. It is said that Shiwa expounded mantra, hatha, laya and raja yogas' ( - Yoga-twelve forms of yoga, namely, mantrayoga, hatha-shikopanishad, 1. 1 2 9 - 130). So, layayoga is an yoga, bhaktiyoga, layayoga, kriyayoga, lakshya-elaboration of the fundamental yoga on a specific yoga, jnanayoga, uroyoga (rajayoga), wasana-line to meet the spiritual needs of those disciples yoga, parayoga, amanaskayoga and sahajayoga.

who are specially suited to it.

These are the Tantrika forms of yoga. Wishnu also T h e eight practices, namely, yama (absten-said that yoga had m a n y forms. Here Waidika sion), niyama (observance), asana (posture), yoga is indicated. So, both Waidika and Tantrika pranayama (breath-control), pratyahara (sen-yoga have m a n y forms. Of the m a n y forms of yoga, sory control), dharana (holding-concentration), mantra, hatha, laya and raja yogas are considered dhyana (deep concentration) and samadhi
the foremost in the Waidika as well as in the (superconcentration), technically known as ash-Tantrika system, Ishwara said: ' T h e r e are four

/arigayoga (eightfold yoga), are the constituent main forms of yoga - mantrayoga, hathayoga, elements of the general structure of mahayoga.

layayoga and rajayoga' ( - Shiwasanghita, 5.17).

Suta said: 'I am giving an exposition of maha-But before we proceed further, it is absolutely yoga with its eight parts' ( - Garudapurana, necessary to have a clear picture of the term 1. 230.1). Consequently, layayoga as well as yoga.

mantrayoga, hathayoga and rajayoga, each has eight parts. In other words, the basic pattern of layayoga consists of eight parts.

Yoga from the Mantra Viewpoint

Layayoga has two fundamental forms -

Waidika and Tantrika. Waidika yoga is the
original form of yoga found in the Wedas in a T h e technical term 'yoga' belongs to those concise version; it was explained by the rishis fundamental groups of letter-arrangements con-43

Fundamentals of Layayoga
stituting word-formations which are unconnect-effectively, to the mind. When the inner part of ed with thought-language patterns, but arise the mind is reached by control, the mind exhibits from the sound-radiating power form called
a trend toward tranquillity and shows better mantra. The mantra-form of yoga is 'Y-ang' -
restraint when functioning at the sensory level.

'U-ng' - 'G-ang' - 'Ah', which being modi-

This control either causes an alteration in a fied, constitutes the shrouta word 'yogah' and common action or function to a desired pattern, then it assumes the language form 'yoga'.

or stops the action completely to bring about a The basic part of yoga is 'ya', which, at the state of motionlessness. To indicate the control mantra level, is 'Y-ang'. It is the centre of the the terms 'bandha', 'bandhana', 'rodha',
concentrated energy in the form of control

'nirodha', and 'nigraha' are used. There are which is technically termed 'yama'. The yama other terms also.

(control)-energy is aroused and developed,

The eight stages of control have technical
by udana force, represented by 'U-ng', and names: yama (abstention), niyama (observance), becomes finally transformed into sangyama
asana (posture), pranayama (bio-energy-control (supercontrol). At this stage, sarhadhi con-or breath-control), pratyahara (sensory control), sciousness, represented by 'G-ang', develops dhararna (holding-concentration), dhyana (deep and Kundali power is revealed. This is yoga.

concentration) and samadhi (superconcentra-
tion). Atharwana said: 'The eight stages of yoga are abstention, observance, posture, bioenergy control, sensory control, holding-con-Control
centration, deep concentration and superconcentration' ( - Shandilyopanishad, 1.2). These eight stages of control have also been accepted There are eight distinct stages of development of in Tantrika yoga. It is said: 'Abstention, obser-the control power. The great yogi Dattatreya vance, posture, bio-energy control, sensory con-said: 'I will explain to you the science of yoga trol, holding-concentration, deep concentra-having eight stages of practice' ( - Darshanopa-tion and superconcentration are the eight parts nishad, 1.4). The great yoga master Ribhu also of yoga' ( - Tantrarajatantra, 27. 54-5).

said: 'Yoga has eight stages of practice' ( - Wara-hopanuAad, 5.10). Ishwara said: 'Yoga consists of eight parts' ( - Gandharwatantra, ch. 5, p. 25).

Shiwa also said: 'Yoga consists of eight practices First and Second Stages of Yama

( - Wishwasaratantra, ch. 2, p. 11). So, both in (Control)

Waidika yoga and Tantrika yoga the eight stages of practice have been accepted.

What is the nature of the control? It is a

The first two stages of control are yama and process by which an action or function, either niyama. This yama (first stage of control) is the of the body or the mind, is volitionally restrained same word which stands for the original yama, with a view to reach a deeper aspect, which that is control. The second yama (abstention) remains generally dormant, and bring into play has been used in a technical and limited sense to a higher form of power and consciousness.

indicate only the first stage of control. In An unknown inner power is released when the niyama 'ni' has been prefixed to yama. 'Ni'

body is made quiescent by the control process, indicates certainty. However, this strengthening which keeps the body in an excellent state of of yama does not mean very much, as niyama
health and vitality, either when the body is in has been used here in a restricted and technical motion or is immovable. The motionlessness of sense, and stands for the second stage of control.

the body also exercises a great influence on the It is more convenient to consider the first and mind. In fact, it is an indispensable condition the second stages of control together.

for the application of the control, directly and Abstention and observance constitute the

44

Layayoga and Ashtangayoga elementary regulation of thoughts, emotions physical cleanliness and vitality, his emotional and actions. But even these r u d i m e n t a r y control calmness and control will exert tremendous
factors do not function in a satisfactory m a n n e r influence on you. And above all, his spiritual if the spiritual nature of m a n is completely personality, his depth of inner knowledge and dormant. In such a state, various unspiritual his very forceful and truthful expression - all qualities arise and not only become so strong these will be exceedingly helpful to you.

that a man forgets his innermost being almost It is the m o m e n t when you should start a completely, but also urge him to be externally new life with a new p r o g r a m m e . Your first minded. His unspiritual nature makes him
p r o g r a m m e is - ritualistic worship, spiritual passionately inclined to external objects he likes study, ascesis and internal and external physical for enjoyment. Sensuality, greed, excesses and an cleanliness. You are not expected at this stage inclination to softness are the predominant to get your thoughts and emotions under your factors in his thought. Strong lustful desire a n d control. But you can control your actions very the feeling of satisfaction and pleasure in connec-m u c h by doing regularly the above four practices.

tion with it, and wickedness, pride, anger and Whatever happens do not stop but go on with the like make a m a n almost dead spiritually.

them. Whatever thoughts, emotions and desires He is completely disinclined to practise abstention arise in your mind, without paying any attention and observance. He is unwilling and unable
to them, go on with the four practices. You will to abandon his mode of enjoyment because
find that you are gaining in spiritual strength of his strong a t t a c h m e n t to pleasure-giving more and more and day by day. T h e n it will be objects.

your experience that you are manifesting a

Unless even a slight awakening of a m a n ' s natural tendency to spiritual qualities, and have divine nature takes place, it will not be possible enough inner strength to do what is spiritual for him to undertake the practice of abstention a n d not to do w h a t is anti-spiritual. In this way, and observance. But how is this awakening
your spiritual endeavour will bring success.

possible, as he is antispiritual in n a t u r e ? In a T h a t association with a saintly person is very mode of life which is completely dedicated to helpful has been widely recognized. It is said: excessive sexual gratification and other excesses,

' T h e r e are four door-keepers who are guarding there cannot be only pleasures, but also sufferings, the doors leading to liberation; they are control pain and sorrow. This is true not only in extreme of the mind, reflection, contentment and the cases, but in all other cases. Both pleasure and company of a spiritual person' ( - Mahopanishad, pain encircle our lives. In sensual pleasure, our 4.2). T h e importance of worship is shown by the spiritual nature sleeps, but in pain things change.

saying which runs thus: ' W h e n the Supreme In intense suffering, intense pain, intense sorrow, Spirit is directly known in concentration, all severe disease and fear of death the whole being sins are destroyed, afflictions become attenuated is shaken, a deeper feeling awakens, a need for and immortality is attained' ( - Shwetashwa-help from an unknown and invisible power is taropanishad, 1.11). Spiritual study plays an felt, some discernment is aroused. This is the i m p o r t a n t role for a person who intends to lead right moment. Without waiting, just try to be a religious and virtuous life. It is said: ' T h e in contact with that unknown and invisible
teacher instructs his pupils not to be inattentive being through prayer - deep and silent, and to spiritual study' ( - Taittiriyopanishad, 1.11.1).

sincere prayer, with full belief and with full T h e importance of ascesis as an agent for the effort. This prayer is not asking for any material purification of the mind and as a necessity for gain but for arousing the d o r m a n t spiritual the a t t a i n m e n t of divine knowledge has been nature. And at the same time try your best to be stressed. It is said: 'Ascesis, sensory control, in contact with a saintly person. His under-spiritual actions, spiritual study and the like are standing, his genuine sympathy, his kindness and the means of attaining the divine knowledge'

his willingness to help will do you very much ( - Kenopanishad, 4.8) About cleanliness it has good. His mental purity a n d tranquillity, his been said: ' H e who is endowed with spiritual 45

Fundamentals of Layayoga
knowledge, established in concentration and Observance contains the following practices: purified by cleanliness, attains God' (Kath-1 Tapas - Ascesis
opanishad, 1.3.8).

2 Santosha - Contentment

In leading such a life, he will be able to develop 3 Astikya - Faith
enough power of control to practise regular 4 Dana - Charity
abstention and observance. He should practise 5 Ishwara-pujana - Worship of God
them volitionally in his thoughts, emotions and 6 Siddhanta-shrawawa - Spiritual study
actions. These practices also develop his spiritual 7 H r i - Modesty
n a t u r e to such an extent that normally he will 8 Mati - Reflection
be able to manifest his spiritual qualities, at 9 J a p a - Mantra-practice
the right m o m e n t a n d in the right circumstances.

10 Wrata - V o w

T h e most i m p o r t a n t but most difficult practice is brahmacharya, that is, sexual control. N o w These tenfold abstentions and tenfold ob-it will be possible for him to practise it success-servances were declared by the great yogi fully. Sexual control is of two forms: complete Dattatreya to his disciple Sangkriti ( - Darshan-and partial. T h e partial form is for married opanishad, 1.6 and 2.1). So in the Waidika form people. However, the complete form should
of yoga ten practices constitute abstention first be practised for a sufficient length of time and ten practices are also the constituents of before undertaking the partial form.

observance. In the Tantrika form exactly the Yama said to Nachiketa: 'I will explain briefly same n u m b e r of practices constitute abstention to you that truth for the attainment of which the and observance. Not only the same number
spiritual students practise sexual control'

but the same practices compose abstention and ( - Kathopanishad, 1.2.15). O n c e Sukesha, Satya-observance, with one exception. Vow, the tenth kama and others - all were the sons of the
practice of observance has been replaced by rishis and devoted to God - went as pupils to homa (oblation) in the Tantrika form, Ishwara the great spiritual teacher Pippalada to know (Shiwa) expounded this tenfold abstention and about the Supreme Being. Pippalada said to
observance to Dewi ( - Gandharwatantra, ch. 5, t h e m : 'All of you practise sexual control, p . 25).

and ascesis, and devotedness for a year and then T h e shortened forms of abstention and obser-come back; I will try to answer your questions'

vance were also introduced. Agni said: 'Absten-

( - Prashnopanishad, 1.2). Here the importance tion consists of harmlessness, truthfulness, non-of sexual control a n d ascesis for the right under-theft, sexual control and non-acquisitiveness, standing of the highest spiritual knowledge has and observance contains cleanliness, content-been clearly shown.

ment, ascesis, spiritual study and worship of In regular abstention and observance, each

God' ( - Agnipurana, 372. 2-3). These shortened consists of ten practices. Abstention consists forms were also widely accepted.

of the following:

Sexual control and cleanliness were elaborated in hathayoga. T h e Wajroli - a d a m a n t i n e control 1 Ahingsa - Harmlessness; love for all
process - was developed from brahmacharya,

2 Satya - Truthfulness
and a system of internal baths (done without 3 A t e y a - Non-theft
instrumental aid) from shoucha. Ascesis and diet 4 Brahmacharya - Sexual control
also formed an important part of hathayoga.

5 Daya - M e r c y

T h e mantra-practice was elaborated in

6 Arjawa - Honesty
mantrayoga. T h e worship of God was elaborated 7 Kshama - Forgiveness
and developed into higher forms of concentra-8 Dhriti - Firmness
tion in layayoga and rajayoga. In rajayoga, the 9 M i t a h a r a - Moderation in eating
practice of asamprajnata samadhi (non-mens

10 Shoucha - Cleanliness
concentration) was specially developed.

46

Layayoga and Ashtangayoga Third Stage of Yama (Control):

a sitting, standing or lying position. T h e original Asana
meaning of asina has been extended, and the body now assumes m a n y different asanas, through appropriate movements. However, in
the word asana, the term yama in any form does Now we come to the third stage of control, that not occur, but a new form asa, to mean a special is asana - posture. When 'yama' (control) is a r r a n g e m e n t of the body in a sitting posture, used in connection with the body, it usually has been introduced in yoga. From asa, asana takes the form 'ayama' to m e a n control. As has been formed.

for example, sharira (body) + ayama (control) T h e body should be cultured and m a d e
form the term shanrayama (body-control). T h e efficient and under control for spiritual develop-nature of control here is either to regulate the ment. It is said: ' M a y my body be efficient activities of the body to a desired pattern, (for the attainment of spiritual knowledge)'

or to stop all voluntary activities to make the ( - Taittiriyopanishad, 1.4.1). For the attain-body motionless. W h e n regulated activities are m e n t of the highest spiritual stage both the desired the term 'wyayama' is used. Here the body and the mind should be controlled. It is prefix 'wi' indicates something specific. So said: 'Only physical movements are not helpful, wyayama means the specific application of
nor concentration alone is successful. He who control to regulate the voluntary movements knows how to practise physical control in
of the body to a desired pattern. Wyayama,
combination with concentration, attains im-
therefore, is a controlled movement system of mortality' ( - Ishopanishad, 9 and 11). H e r e is the body. However, it has been generally used a clear indication that the body should be puri-to mean physical education, and in a more
fied, vitalized and well-controlled by hathayoga, restricted sense, muscular exercise.

and in that state of the body concentration will When the stopping of all motions of the body develop in a satisfactory m a n n e r . More clearly is done in order to make the body motionless it is said : ' T h e yogi making his body as the lower volitionally, as is required in yoga, by the piece of wood and the pranawa (the first m a n t r a ) application of control, a special technical term the upper piece of wood (used for kindling the has been used in yoga. It is asana, that is, posture.

fire), should do the churning which is in the form It is an arrangement or placement of the body of concentration again and again until he realizes to assume a particular position or posture.

the Supreme Being' ( - Shwetashwataropani-

The posture may be of the static or dynamic shad, 1.14). This means that in a purified body type. But for the purpose of yoga, the posture is and with the help of the mantra, concentration of the static type in which the body is maintained develops to its highest limit and as a result God in a motionless state by a special arrangement of is revealed.

the limbs in an appropriate sitting position.

A yogi can attain such a purified and vitalized When the body is made to assume such a motion-body that it is free from disease, senility, and less attitude in a sitting position it is called asina, is long-lived. It is said: 'When a yogi develops that is, in a state of sitting position by the special a highly purified body by yoga-fire, he becomes arrangement of the body and limbs. This special free from disease, his youth is prolonged and his alignment of the body and limbs in a static life is extended; and the experience of super-posture is asana, in which control is applied to smell, super-taste, super-sight, super-touch and stop all motions with a view to make the body super-sound occurs' ( - Shwetashwataropani-motionless.

shad, 2.12). So, it is possible to attain a yoga-On the other hand, posture has been connected fire body of super-purity.

with the dynamic posture exercise in hathayoga.

T h e body should be trained to be in a state Here, the body is m a d e to undergo appropriate of motionlessness for a prolonged time without movements to assume a final posture, either in discomfort or pain. It is said: ' I n samadhi all 47

Fundamentals of Layayoga
senses cease to function and the body remains be possible to practise concentration without motionless like a piece of wood' ( - Nadabindu-purifying the body? . . . A purified body is full panishad, 3.3.2). T h e motionlessness of the body of vitality and is fit for concentration' ( - Brihan-is developed by the practice of static posture.

nilatantra, ch. 6, p. 41). T h e assumption of Moreover, by the practice of processes contained a concentration posture for spiritual practice in hathayoga, not only the body is vitalized and requiring concentration is absolutely necessary.

controlled but also the mind is controlled and So it is stated: ' T h e mantra-practice, worship brightened.

and other spiritual works should be done while T h e assumption of a folded-leg concentration assuming the lotus posture, auspicious posture, posture is necessary for the practice of sensory hero posture (wirasana) or other postures;
control a n d concentration. As, for example: otherwise there will be no success' ( - Kularnawa,

' O n c e upon a time, the great yogi Mandawya, ch. 15, p. 74). Bhairawi said: 'I am explaining being desirous of withdrawing his senses into different postures to those who are desirous the manas-chakra - the subtle centre of the mind, of attaining success in yoga. Without the assump-assumed the lotus posture' ( - Annapurnopani-tion of an appropriate posture breath-control shad, 3 . 3 - 4 ) . T h a t the static posture to be assum-a n d other practices are not successful'

ed for the practice of yoga should be a yogasana ( - Rudrayamala, Part 2, 2 3 . 23). It is also said: (concentration posture) has been stated : 'Assum-

'By the practice of postures life is prolonged.

ing rightly a yoga posture, such as lotus posture,

. . . For the purification of the body and for auspicious posture or h a p p y posture, and facing attaining success in yoga, posture is absolutely towards the north' ( - Amritanadopanishad, 18).

necessary' ( - Rudrayamala, Part 2, 24. 3 8 - 3 9 ) , T h e concentration postures when well mastered and 'Posture helps to make the mind calm'

will be suitable for the practice of yoga. Aditya ( - Tantrarajatantra, 27, 59). 'By the practice said: ' T h e three worlds are conquered by him of posture the body becomes disease-free, firm who has mastered posture' ( - Trishikhibrahman-and efficient' ( - Grahayamala, ch. 12, p. 85).

opanishad, Mantra Section, 52). Dattatreya

So, the importance of posture has been recog-said: 'Assuming a yoga posture, one should
nized in the Waidika as well as in the Tantrika always practise breath-control' ( - Darshanop-form of yoga. It has been recognized that a anishad, 3.14).

purified and vitalized body is necessary for W h e n a posture is fully controlled, then it concentration; that posture plays an important is to be assumed for concentration. Narayana role in making the body purer, healthful,
said t h a t there were two indications when the youthful, efficient and long-lived; and also that posture is fully controlled; the natural feeling a concentration posture is absolutely necessary of ease and comfort when a posture is assumed; for the practice of breath-control, sensory control a n d the ability to prolong the posture
and concentration; a posture should be fully without discomfort ( - Mandalabrahmanopani-controlled.

shad, 1.1.5). T h e r e are also other indications Posture has been fully elaborated in hathayoga.

when posture is mastered. It is said: 'Disease is I n n u m e r a b l e postures were introduced and eliminated by posture' ( - Yogachudamanyup-various scientific processes were developed in anishadi 109). Also, 'All diseases of the body relation to postures ( - Rudrayamala, Part 2, are destroyed by posture, even poisons are

24. 3). M a n y postures were also developed in assimilated. Any one of the postures selected Waidika yoga. So it is said that m a n y postures should be m a d e comfortable, if it was not possi-were explained in the Weda ( - Wishwasara-
ble for one to master all of t h e m ' ( - Shanadi-tantra, ch. 2, p. 11). In hathayoga, postures have lyopanishad, 1.3.12-13), and ' T h e yogi being been divided into three groups: dynamic posture still in a posture (because of his mastery), well-exercise, static posture exercise, and concentra-controlled' ( - Shandilyopanishad, 1.7.1).

tion postures. Dynamic posture exercise has In an impurified body, mind is usually rest-been designed to exercise all the muscles of the less. This is why Shiwa has said: ' H o w will it body in conjunction with charana (contraction-48

Layayoga and Ashtahgayoga control exercise). Static posture exercise trains ceases by the practice (of breath-control), the the body to be still in different positions and mind becomes non-mens, and what remains is
develops vital endurance and the power of
the liberation' ( - Annapurnopanishad, 2.33).

concentration. Concentration postures are for W h e n the bio-energy is rarefied by the practice the practice of breath-control, mantra and
of breath-control, it ceases to throb and becomes concentration.

calm. This causes the mind to be free
from oscillation.

A complete control of respiration is associated with that state of the mind which is beyond the Fourth Stage of Yama (Control):

perceptive, intellective, affective and volitive Pranayama
p h e n o m e n a . It is said: ' T h e yogi will practise the absorption process in conjunction with the control of respiration and concentration; in this way when the respiration stops, the mind The fourth stage of control is prarcayama -
goes beyond the perceptive-intellective-affective breath-control. W h e n 'yama' (control) is applied states' ( - Tripuratapinyupanishad, 5.10). By to control prana-wayus (different forms of bio-the process of breath-control respiration can be energy) the form 'ayama' is frequently used.

controlled to the point when it will automatically The words nigraha, rodha and nirodha are
stop. It is the state of what is technically called also used to indicate control.

kewala kumbhaka - automatic breath-suspen-

Pranayama is actually the process of control-sion. At this stage the mind is also automatically ling prana, the central bio-energy; and as this in deep concentration. However, the breath-control is achieved through the process of the control should be regularly practised. It is regulation of breath, it is usually called breath-stated: 'A student of yoga who is well-controlled control. It is said: ' H e who is well-restrained in in sleep and activities and lives on an abstemious all his actions, should control bio-energy care-diet, being in a lonely place with his mind without fully through the breath-process; as a result of any thirst for wordly things and when the
this the bio-energy becomes so rarefied as to previous meal has been completely digested
increase the power of breath-suspension. T h e r e -

(that is on an empty stomach), should practise after expiration should be m a d e through the breath-control according to the process shown nostrils. This process makes the restless mind by his teacher' ( - Soubhagyalakshmyupanishad, fit for concentration' ( - Shwetashwataropani-2.2).

shad, 2.9). Here is a clear indication that the T h e importance of the control of the breath control of bio-energy is intrinsically associated a n d the m i n d for the development of super-with breathing. Furthermore, the rarefaction concentration has been fully recognized. It is of the bio-energy causes a diminution of the said: ' T h e yogi should control the breath and internal organic activities to a very low level the mind to accomplish superconcentration'

and this is helped by the decreased voluntary ( - Trishikhibrahmanopanishad, M a n t r a Section, muscular activities in a static concentration 22). Breath-control, practised regularly, develops posture. This physical state is an anti-oscillatory intelligence and the power of concentration.

state of the mind. T h e rarefied bio-energy So, the great yogi Dattatreya said: ' T h e regular flow becomes very much less through the ida-practice of breath-control develops intelligence.

pingala paths (the white and red energy lines),

. . . By breath-control that spiritual knowledge but is enhanced considerably through the sush-which leads to liberation arises (through super-umna path (the central energy line). This creates concentration)' ( - Darshanopanishad, 6 . 1 0 - 1 2 ) .

a state in which concentration becomes easy, Respiration is one of the intrinsic factors that prolonged and deep.

causes the perceptive mind (chitta) to function, R i b h u , the exalted knower of Brahman, said: and hence the control of the mind is related to

'When the throbbing of all the bio-energies the control of respiration. It is stated: ' T h e r e

49

Fundamentals of Layayoga
are two causes which make the perceptive mind tion, is the period in which the action of prana to oscillate; they are the latent impression of and apana has stopped. T h e cessation of prana feeling (wasana) and respiration; if one is or pranana (expiration) is 'aprana' (that is controlled, the other also becomes inoperative.

no expiration), and that of apana or apanana Of these two, first respiration should be control-

(inspiration) is 'anapana' (no inspiration). Dur-led' ( - Yogakundalyupanishad, 1.1-2). T h e con-ing the interval between the two processes there trol of bio-energy means the control of respira-is neither inspiration nor expiration. This is tion, as the former is inseparably associated wyana or 'wyanayana', that is, breath-suspen-with the latter, a n d through the latter the former sion. So, we have the following terms:

control is achieved. So it is said: ' T h e control of prana is this: prana means physical respira-Apana or Apanana = Inspiration tion, a n d ayama means kumbhaka (breath-Prana or Pranana = Expiration
suspension)' ( - Yogakundalyupanishad, 1.19).

Wyana or Wyanayana = Breath-suspension

T h e respiratory movements which are associated with the movement of air in the lungs, is T h e interval at the end of apana and before a great factor in producing the oscillation of the the commencement of prana is 'kumbhaka'.

mind. T h e diversification of the mind can be This is antah-kumbhaka (inspiratory breath-regulated by breath-control. It is stated: ' T h e suspension). Again, the interval at the end of respiratory movements cause the multiformity prana and before the commencement of apana
of the m i n d ; when the former is motionless, the is kumbhaka. This is bahya-kumbhaka (expira-latter also becomes calm' ( - Yogachudamanyup-tory breath-suspension). Here, prana is expira-anishad, 89). It is also stated that the control tion and apana is inspiration. These two terms of respiration causes both physical and mental are the same as older ones mentioned above.

development ( - Warahopanishad, 5.46-49).

H e r e the term kumbhaka is used to denote Further, ' W h e n the subtle energy line system breath-suspension, instead of wyana or wyana-

(nadichakra) is purified by breath-control, done yana. This is based on the Muktikopanishad, in a right m a n n e r , the bio-energy enters easily 2 , 5 1 - 5 2 .

into the central energy line (sushumna.) by burst-T h e n we find that the term 'ruchira' was ing through its entrance and, as a result, the used synonymously with kumbhaka, that is,
mind becomes absolutely calm' ( - Shandi-
breath-suspension. And the terms 'rechaka'

lyopanishad, 1.7.9-10).

and 'puraka' for expiration and inspiration T h e process of breath-control consists of ( - Amritanadopanishad, 9).

three acts: inspiring the atmospheric air into Pranayama (breath-control) has been defined the lungs, expiring the air from the lungs, a n d a s : 'Pranayama is that in which the Gayatri the suspension of breath, either at the end of mantra, combined with seven wyahritis to which inspiration or of expiration. We have very
the pranawa ("Ong") is prefixed in each, and ancient Waidika terms for the three respiratory

"shiras" (the last part of the mantra) are said acts, which are based on the Chandogyopanishad, mentally with controlled respiration' ( - Amrit-1.3.3. T h e word 'prana' is used to denote the anadopanishad, 10). This is the basic Waidika action of expiring the air from the lungs. T h e breath-control in which the measures of inspi-actual process of expiring the air is 'prana' or ration, breath-suspension and expiration are

'pranana', that is, expiration. Similarly, the the same. T h e mantra used in this breath-control word 'apana' is used to denote the action of consists of about sixty units. This means that inspiring the air. T h e process of inspiring the the duration of inspiration is sixty units of time, air is 'apana' or 'apanana', that is, inspiration.

let us say 60 seconds. T h e time of breath-suspenT h e connection between the prana and apana sion and of expiration is also 60 seconds in each is 'wyana'. This means that at the end of inspira-case.

tion and at the beginning of expiration, or at the T h e three respiratory acts have been explained end of expiration and at the beginning of inspira-a s : ' T h e air should be expelled outside so as to 50

Layayoga and Ashtangayoga make the lungs as if e m p t y ; this emptying is that is, pranawa, so the pranayama is of the nature called expiration.

of pranawa' ( - Darshanopanishad, 6 . 1 - 2 ) . In-

'When the air is inhaled like the sucking in of spiration, breath-suspension and expiration are water through the stalk of a lotus, it is called done in the following m a n n e r : 'Inspire through inspiration.

the left nostril slowly, counting 16 and at the same

'To be in a state when there is neither expira-time doing the sound-process (japa) with " A "

tion nor inspiration and the body is completely of the pranawa and with concentration; then motionless is called breath-suspension' ( - Amri-suspend the breath for 64 measures and at the tanadopanishad, 11-13).

same time make the sound-process with " U " of So, during breath-suspension the body should the pranawa and with concentration; a n d , be maintained absolutely motionless. In other finally, expire the air slowly through the right words, breath-control should be practised when nostril and at the same time count 32 and along the static posture has been mastered.

with it make the sound-process with " M " of The preliminary practices of breath-control, the prarcawa and with concentration' ( - Darsha-when a student of yoga assumes a sitting posture, n o p a n i ^ a d , 6 . 3 - 6 ) . So, the relative measures are as follows: 'First a yoga posture should be of inspiration, breath-suspension and expiration assumed with the body erect, eyes non-moving, are 1 - 4 - 2 , a n d the sound-process and concentra-the upper teeth not touching the lower, the tion are a d d e d to the respiratory acts.

tongue retroverted (only in special cases), with T h e breath-control process has two funda-chin-lock, the (right) hand on the nostrils to mental forms: sahita (inspiratory-expiratory-make breath-flow through a desired nostril, suspension) and kewala (noninspiratory-non-body motionless, and the mind at ease and
expiratory-suspension). T h e sahita is that form concentrated, and then practise breath-control'

of breath-suspension which is done in conjunc-

( - Trishikhibrahmanopanishad, Mantra Section, tion with inspiration and expiration. T h e kewala 92-94).

is that form of breath-suspension in which there The order of breath-control is as follows:

is no inspiration and no expiration, but only

'First is expiration, then inspiration, then breath-automatic breath-suspension. So it is said: suspension, and finally expiration; this is breath-

'Breath-suspension is of two kinds: sahita and control' ( - Trishikhibrahmanopanishad, Mantra kewala. Sahita should be practised until the Section, 9 4 - 9 5 ) . This means that the inspiratory yogi is able to do the kewala. Sahita breath-part of breath-control should start after a preli-control includes suryabheda (right-nostril breath-minary expiration.

control) ujjayz (both-nostrils breath-control), T h e actual breath-control process is as follows: shitali (lingual breath-control) and bhastri (tho-

'First exhale the air from the lungs through the racico-short-quick breath-control)' ( - Yogaku-right nostril by closing left nostril with the ndalyupanishad, 1.20-21).

fingers of the right h a n d ; now inhale through D u r i n g breath-control three forms of muscular the left nostril, counting 16, and then suspend control should be adopted. T h e y are mulabandha the breath for 64 measures, and then exhale (anal-lock), uddi'yana (abdomino-retraction) and through the right nostril, counting 32. In this jalandhara (chin-lock). So it is said: ' D u r i n g manner continue the process [both] in the
the four forms of breath-suspension, the three inverse and [in] direct order' ( - Trishikhi-forms of control should be executed; they are brahmanopanishad, Mantra Section, 9 5 - 9 8 ) .

anal-lock, abdomino-retraction and chin-lock'

Here, the relative measures of inspiration, ( - Yogakundalyupani shad, 1.40-41).

suspension and expiration are 1 - 4 - 2 . So the T h e r e are other measures in inspiration, 1-1-1 measures are modified in this process.

breath-suspension and expiration. It is said: It is clearly said t h a t : 'Pranayama (breath-

'Breath-control is that in which the measure control) is composed of inspiration, breath-for inspiration is 12, for breath-suspension 16, suspension and expiration. These three respira-and for expiration 10, along with the sound-tory acts are in the form of " A " , " U " and " M " , process with "Ong". T h e measure in the elemen-51

Fundamentals of Layayoga
tary type is 12 (in inspiration), in the middle and rechaka (expiration), have been generally type 24, and in the highest type 36' ( - Yoga-accepted. It is said: 'The inhalation of the chudamanyupanishad, 103-104).

atmospheric air into the lungs is termed puraka.

When breath-control is accomplished, certain The holding of the inspired air within, and with-signs appear. It is said: 'Thence the yogi's out any inhalation or exhalation, is termed body becomes free from excessive fat and
kumbhaka. Then the suspended breath should
disease, eyes bright, countenance cheerful, sexual be expelled outside. This is termed rechaka'

urge well-controlled and energy increased'

( - Phetkarinitantra, ch. 3, p. 4).

( - Shandilyopanishad, 1.7.13 :6).

The process of breath-control and its measures So far we have talked about Waidika breath-are explained thus: 'Assuming the hero posture control. Now, we shall consider the Tantrika with the body erect, inspire the outer air through form. It is said: 'Pranayama is that in which the the left nostril for the measure of 16; then suspend breathing movements, due to the throbbing
the breath for the measure of 64, and there-of the bio-energy, are controlled. During prana-after exhale the air outside through the right yama one becomes conscious of the divine power'

nostril for the measure 32' ( - Gandharwatantra, ( - Gayatritantra, 1.205).

ch. 5, p. 25). Here the general measures -

By the control of breath the mind and the

16-64-32 - have been discussed. It is further senses are spiritually purified. It is said: 'Breath-stated: 'The measure for breath-suspension is control is of many kinds. . . . By breath-control four times the measure of inspiration, and the the mind and the senses are purified' ( - Kular-measure of expiration is half the measure of nawa, ch. 15, p. 75). It is also said: 'The internal breath-suspension' ( - Gandharwatantra, ch. 10, impurities are removed by breath-control. It p. 47). So, the general measures are: 1-4-2.

is the best yoga practice. Without its help For the control of the nostrils during breath-liberation is not possible. The yogis attain control, it has been said: 'The thumb, ring, and success through breath-control' ( - Gandharwa little fingers should be used to control the nostrils, tantra, ch. 10, p. 47). The throbbing of the bio-leaving the forefinger and the middle finger'

energy causes the oscillation of breath. By ( - Koulawalitantra, ch. 2, p. 6). About the breath-control the throbbing of the bio-energy forms of breath-control it is said: 'There are is controlled and the mind becomes calm. It is two forms of breath-control: one is with the also said in the Gandharwatantra that the
mantra and concentration, which is called
uncontrolled respiratory movements cause the sagarbha, the other is without them and is
mind to oscillate; when the breath is controlled, called agarbha or wigarbha' ( - Sharadatilaka, the mind becomes calm. Breath-control makes 25. 20-21). About the stages of breath-control, all forms of bio-energy calm. So it is said: 'The it is said: 'The early or first stage is that in which ten forms of bio-energy, such as prana, apana, perspiration occurs due to the practice of
etc. are made to stop their throbbing by breath-breath-control. In the middle or second stage control' (Mundamalatantra, ch. 2, p. 3).

the body shakes (due to the arousing of inner He who desires to control his breath should power). In the highest or third stage the body be moderate in eating, healthy, clean and sexual-levitates. The breath-control should be regularly ly well-controlled. So it is said: 'One who is practised until the third stage is reached'

healthy and eats moderately can control breath ( - Sharadatilaka, 25. 21-22). It has been further and becomes a yogi. . . . He who is clean and stated: 'Breath-control consists of three stages: doing sexual control is able to control breath.

the highest, the middle and the first. At the Regular practice is absolutely necessary. Yoga highest stage, the body becomes light and is not possible without breath-control'

levitates and the mind becomes calm. At the ( - Rudrayamala, Part 2,17.40-43).

first stage perspiration is produced in the whole body, and at the second stage the body shakes.

In the Tantrika form the general terms for the These signs appear after long practice. By
three respiratory acts in breath-control - puraka regular practice the third stage is reached from (inspiration), kumbhaka (breath-suspension) 52

Layayoga and Ashtangayoga the first and through the second stage. The called brahmamantra pranayama, in which a
breath-control should be regularly practised different technique has been used. Sadashiwa in the morning and evening' ( - Tantrarajatantra, says: 'In this breath-control the brahmamantra 27.64-66).

(consisting of 7 matrika-letters) or only pranawa The usual Tantrika terms for inspiration,

(Ong) should be used. Closing the left nostril suspension and expiration are puraka, kumbhaka with the middle and ring fingers of the right hand, and rechaka respectively. The terms ahara,
inspire through the right nostril and at the dharana and apasara for inspiration, suspension same time do sound-process (japa) with brahma-and expiration respectively have also been
mantra or pranawa for 8 times; then closing the used ( - Tantrarajatantra, 27. 67-68).

right nostril (the left nostril is already closed) The usual measures in breath-control are
with the thumb, suspend the breath for 32

16-64-32, on the basis of 1-4-2. But the
measures with the mantra or pranawa; and
relative measures of 1-4-2 change according to finally, open the right nostril and expire through the different forms and the nature of the mantras it slowly by counting the mantra or pranawa used. In one of the forms of breath-control, 16 times; in this manner inhale through the inspiration is done through the left nostril for left nostril counting 8, suspend counting 32, the measure of 16 with the first 16 matrika-and exhale through the left nostril counting letters; then breath-suspension for the measure 16; and again, inhale through the right nostril of 32 with the matrika-letters 32 from 'Ka' to counting 8, suspend counting 32, and exhale

'Sa'; thereafter expiration through the right through the right nostril counting 16. This is nostril for the measure of 16 using the letters the brahmamantra pranayama' ( - Mahanirwa-from 'Ka' to 'Ta' ( - Gayatritantra, 1. 203-204).

natantra, 3. 44-48). The measures of this breath-Here the relative measures are 16-32-16 at
control are 8-32-16, the same ratio as 1-4-2.

the ratio of 1-2-1, and the matrika-letters The characteristic feature of this breath-control (sound-units) are used as mantra.

is that the inspiration and expiration are done through the same nostril. In this respect it In another form, the 50 matrika-letters as
differs from both sarya pranayama (right-nostril mantra, said in regular order, with concentration inspiratory breath-control) and chandra
together with initiation-mantra are used for pranayama (left-nostril inspiratory breath-inspiration; the 50 matrika-letters, first in the control).

reverse order and then in the regular order with concentration and the initiation-mantra are The regular measures for inspiration, breath-used for breath-suspension; finally, the 50
suspension and expiration are 16-64-32.

matrika-letters in the reverse order with con-But one who is not able to use these measures centration and the initiation-mantra for expira-should adopt lower measures. It is stated:

tion ( - Kamadhenutantra, ch. 9, p. 10). The

'He who is unable to use the measures of 16-64-relative measures of inspiration-suspension- expi-32, should reduce them to 4 - 1 6 - 8 ; even one ration are 50 + initiation mantra - 10 + initia-who is unable to use these reduced measures tion mantra - 50 + initiation mantra. This form should use the measures of 1-4-2' ( - Shaktan-of breath-control is for advanced pupils.

andatarangini, ch. 7, p. 16).

There is another Tantrika breath-control

In the Tantrika form of breath-control, the in which 'A' to 'Ksha' - the 50 matrika-letters -
three forms of special muscular control - chin-are used in inspiration, 'Ka' to 'Ma' - the 25
lock, abdomino-retraction and anal-lock, have matrika-letters - are used in breath-suspension, also been introduced. It is stated: 'At the end of and 'Ya' to 'Ksha' - the 9 matrika-letters - are inspiration, chin-lock should be done. At the used in expiration ( - Wishwasaratantra, ch. 1, end of expiration, abdomino-retraction should p. 10). It is a special breath-control in which the be done, and during breath-suspension anal-relative measures of inspiration, suspension lock, chin-lock and abdomino-retraction should and expiration are 50-25-9.

be executed' ( - Grahayamala, ch. 13, p. 102).

There is also a special breath-control process, As in Waidika breath-control, Tantrika breath-53

Fundamentals of Layayoga
control also has two fundamental forms: sahita senses from being in contact with the objects, and kewala. It is said: 'Breath-suspension is of that is, a process of abstraction or withdrawal.

two kinds: sahita and kewala. T h e sahita-Therefore, the technical meaning of the word suspension is t h a t in which suspension is done pratyahara is the sensory withdrawal, which with inspiration and expiration. T h e kewala-can simply be termed sensory control.

suspension is that in which suspension is a u t o -

It is said: ' T h e senses and the organs of matic and effortless and where inspiration and action should be controlled in the manas (the expiration are completely absent' ( - Grahaya-sense-mind or the sixth sense), and the manas mala, ch. 13, p. 101).

in the j n a n a t m a n (perceptive consciousness It has been said: ' T h e body of a resolute or m i n d ) ' ( - Kathopanishad, 1. 3.13). Here the yogi, who has mastered kewala-suspension, is process of the actions of the senses and its control as swift as the mind, and is diseaseless and with-have been technically explained. T h e sensory out senility' ( - Tripurasarasamuchchaya, ch. 3, impulse at the cerebral point is transformed into p . 10).

the udanic (pertaining to the udana - a form of A b o u t the signs which appear when the
bio-energy exhibiting upward radiation) radia-breath-control is accomplished, it is stated: tion and is conducted to the sense-mind. The

' T h e signs which a p p e a r after the perfection sense-mind is stimulated by the radiated udanic of breath-control are aroused internal powers, energy and creates and conducts manasa-radia-joy a n d satisfaction, purity of mind, calmness, tion (highly rarefied subconscious radiation) bodily lightness, gracefulness and brightness'

to the perceptive consciousness where objective ( - Tantrarajatantra, 27. 69). Further, ' W h e n the knowledge is formed. In the text two phases of breath-control is perfected, these signs a p p e a r : control have been pointed out. During the
lightness of the body, cheerful countenance, first phase, the rousing of the sense-mind in brightness of the eyes, good digestion, internal response to the udanic radiation is controlled, purification and control, and joy' ( - Grahaya-and, as a result the sense-mind is neutralized.

m a l a ) , c h . 13, p. 102).

D u r i n g the second phase, this neutralized sense-mind is withdrawn into the perceptive mind.

This two-phased control process is technically termed pratyahara - sensory control. In the Fifth Stage of Yama (Control):

above text the word 'yama' has been used
as a verb, meaning to control the senses. So, Pratyahara
the term is 'indriya-yama' which stands for pratyahara.

Now we come to the fifth stage of control which A different technique of sensory control
is the control of the senses. T h e terms ayama, has also been expounded. It is stated: 'The nigraha, rodha and nirodha are used for control.

senses should be controlled by the manas (will-But in yoga, a special term 'Pratyahara' has mind) in the hrit (here, sense-mind)' ( - Shweta-been introduced for the control of the senses.

shwataropanishad, 2.8). This means that the This new term explains the nature of yama
transformed sensory impulse into udanic radia-

(control) involved in the control of the senses.

tion should be neutralized in the sense-mind T h e word pratyahara is derived from ' h r i ' : by will-mind, that is, before the creation of the to take away, to remove, to prevent, to disjoin, sensory image in the perceptive consciousness.

to withdraw, and to which 'prati' ( = against) It can also be explained differently: 'By the and 'a' are prefixed. So, the meaning of the concentrated mind the senses should be control-term is to take away, remove or withdraw the led in their particular seats in the chakras senses from the objects, to prevent the senses (subtle centres).' This process of sensory control from being in contact with the objects. T h e has been specially adopted in layayoga. Here the m a i n point is t h a t the n a t u r e of the control, term 'indriya sanniwesha' (sense control) has in relation to the senses, is that which keeps the been used for sensory control in place of. pratya-54

Layayoga and Ashtangayoga hara. This form of sensory control has been the withdrawal of the senses from the objects more clearly expounded by the great yogi
by the application of the power of control is Mandawya in his own practice. It is stated: termed sensory control' (Darshanopanishad, 7.

'Once upon a time M u n i Mandawya desired 1-2). H e r e , the process involved in sensory to withdraw his senses to the manas-chakra
control has been termed 'indriya aharana',

(a subtle centre which is the seat of sense-con-that is sense-withdrawal, and this is to be effected sciousness), and for that purpose he assumed by the well-developed power of control. T h e the lotus posture with his eyes half-open and, control process has been more fully described stage by stage, disjoined his senses from the by Dattatreya. He says: 'According to the process internal and external objects' ( - Annapurnopa-of breath-control, breath should be suspended nishad, 3. 3 - 4 ) . T h e process described here with concentration applied to the following consists of the withdrawal of the senses, from points in succession: (1) root of the teeth, (2) all objects, into the manas-chakra. It is a layayoga neck, (3) chest, (4) navel region, (5) region of process. Here, a more direct term 'indriya

Kundali (coiled power), (6) muladhara (intra-sanghararna', that is, sense-withdrawal, has been coccygeal subtle centre), (7) hip, (8) thigh, used for pratyahara.

(9) knee, (10) leg, and (11) big toe. This is called There was an ancient form of yoga practice
pratyahara by the ancient yogis who were
consisting of prana-apana sangyama, that is, masters of sensory control' ( - Darshanopanii^ad, breath-control, and the disjoining of the senses 7. 5 - 9 ) . T h e processes involved in sensory from their objects and other processes ( - Kundi-control are two-fold: breath-suspension and kopanishad, 2 4 - 2 5 ) . H e r e , the word 'sangshraya'

holding the m i n d , t h a t is, mental concentration, in the verbal form and in the negative sense has on certain vital points in the body in a particular been used. To denote negation it can be con-m a n n e r and order. T h e concentration should structed as 'asangshraya' to mean disjoining.

be done along with breath-suspension. This is a very ancient method of sensory control.

About a special process of sensory control
it has been stated: 'By the concentrated mind Dattatreya expounded a higher process of
the senses should be withdrawn from their
sensory control in which mind is concentrated objects and the apana-energy should be d r a w n on the different subtle centres of the body.

upwards into the abdominal region and held

This is the layayoga method. He says: ' T h e there' ( - Trishikhibrahmanopanishad, Mantra yogi should assume the swastikasana (auspicious Section, 115). It appears that the reverse
posture) and should be completely motionless; apana-action is associated with the process of then he should inhale the atmospheric air and sense-withdrawal. Here, the term 'karana-sama-suspend the breath. D u r i n g breath-suspension, harana' has been used to mean sense-withdrawal.

the following points should be held in conscious-However, the process of sensory control has ness in succession: (1) feet, (2) muladhara been elaborated in this m a n n e r : ' O n the eighteen (the intra-coccygeal subtle centre), (3) navel vital points of the body, the mind should be point (manipura - the intra-lumbar subtle concentrated, from one point to the other, with centre), (4) heart point (anahata - the intra-breath-suspension. This is sensory control. T h e thoracic subtle centre), (5) neck point (wishu-eighteen points a r e : (1) big toe, (2) ankle, ddha - the intra-cervical subtle centre), (6) (3) calf, (4) thigh, (5) anus, (6) genitals, (7) palatine point (talu - the intra-medullary subtle heart, (8) abdominal region, (9) navel, (10) centre), (7) eyebrow point (ajna - the intra-neck, (11) elbow, (12) root of the palate, (13) cerebral subtle centre), (8) forehead point nose, (14) eye, (15) space between the eyebrows, (manas and indu, which belong to the ajna

(16) forehead, (17) knee, and (18) wrist'

system), and (9) head point (sahasrara - void ( -Trishikhibrahmanopanishad, Mantra Section, centre)' (- Darshanopanishad, 7. 10-12).

129-133).

In explaining sensory control, Narayana said: Dattatreya defined sensory control a s : ' T h e

' T h e control of the mind in respect of sensory senses naturally are in contact with the objects; objects is pratyahara' ( - Mandalabrahman-55

Fundamentals of Layayoga
opanishad, 1.7). T h a t is, the sense-mind should pratyahara as: ' T h e withdrawal of the senses be so controlled as to cease all conduction to from their respective objects, with which they the perceptive consciousness. Here the term are normally in contact, by well-developed

'manas-nirodhana' (sense-mind control) has been control power is called pratyahara' ( - Gandha-used to explain the nature of the control.

rwatantra, ch. 5, p. 25). It is said: 'The perIt is said: ' T h e withdrawal of the senses from ceptive mind, because of the influence of desires, their objects, towards which they are naturally is in an oscillatory state; when the desires are flowing, is called pratyahara' ( - Y o g a c h u -
controlled by pratyahara, it becomes concentrat-damanyupanishad, 120). Here the word 'pra-ed on God' ( - Rudrayamala, Part 2, 24. 137).

tyaharana' (withdrawal) has been used to in-Further, ' T h e perceptive mind is irresistible, dicate the nature of the control, and from which firm, difficult to control and unwilling to obey; the term 'pratyahara' originated. T h e great the withdrawal of it by the strength of control yogi Wishnu also said: ' I t is evident that pra-is called pratyahara. By pratyahara, the yogi tyahara is the process in which the yogi, being becomes calm and is able to concentrate deeply in kumbhaka, (breath-suspension) withdraws
and that leads to yoga' (Rudrayamala, Part 2, his senses from their objects' (Yogatattwopa-27. 2 8 - 3 0 ) .

nishad, 6 8 - 6 9 ) . H e r e also, the word 'pratya-A new and highly technical definition of
harana' (withdrawal) has been used to explain sensory control is as follows: 'With the suspension the n a t u r e of the control. It is also stated that of breath the mind should be concentrated on the control process is conjoined with breath-the muladhara centre and from there on all
suspension.

other subtle centres, step by step; this is pratya-

Atharwana expounded five forms of sensory hara' ( - Tantrarajatantra, 27.70). This is the control to Shandilya. He said: ' T h e withdrawal form of sensory control which is specially adopted of the senses from their objects by well-developed in layayoga.

control-power is p r a t y a h a r a ; (the second form T h e word 'yama' in the form of 'sangyama'

is) whatever sensory image shines forth in
has been used for the control of the senses. It consciousness should be thought of as God, this is said: ' T h e sangyama (control) of the senses is sensory control; (the third is) the a b a n d o n m e n t from their objects into the hrit centre by the of the fruits of all actions which are to be done will-mind is called pratyahara; this fifth process everyday, this is sensory control; (the fourth is) of control should be regularly practised by the the turning away from all objects, this is sensory yogi' ( - Satwatatantra, 5.14). Sensory control control; (the fifth is) the holding (in conscious-has also been defined as: 'Even when the senses ness) the eighteen vital points (of the body) are in contact with the objects, the non-reception in succession, this is sensory control. T h e vital (in the sense-consciousness) of those (objects) points a r e : (1) foot, (2) big toe, (3) ankle, is pratyahara' ( - Paranandasutra, final section, (4) leg, (5) knee, (6) thigh, (7) anus, (8) genitals, 1. 42). H e r e , it is indicated that the sense-mind (9) navel, (10) heart, (11) neck, (12) larynx, should be so controlled that it does not receive (13) palate, (14) nostrils, (15) eyes, (16) the the dematerialized sensory impulses and, con-space between the eyebrows, (17) forehead,
sequently, will not conduct sensomental impulses and (18) head. On these points the process of to consciousness.

holding should be done on the ascending as
well as on the descending scales' ( - Shandi-
lyopanishad, 8. 1-2).

Sixth, Seventh and Eighth

All these are the Waidika sensory control.

Stages of Yama (Control):

Now we come to the Tantrika sensory control.

Dharana, Dhyana and Samadhi

Shiwa said: ' T h e senses are constantly in contact with the objects; they should be withd r a w n from their objects in a g r a d u a t e d m a n n e r '

T h e sixth, seventh and eighth stages of control ( - Niruttaratantra, ch. 4, p. 8 ) . Ishwara defined are exercised in relation to the mind. In other 56

Layayoga and Ashtangayoga
words, the control of the mind is practised in to a certain extent, intellection are components.

three main steps, and each one has a technical It is called the perceptive (sangjnana) field.

name denoting the nature of the control. These When the intellective mind predominates in the names are Dharana, Dhyana and Samadhi,
perceptive field, clear thinking and sound reas-which will be explained.

oning become elements of consciousness. These are the functions of the intellective mind as mati (thought) and manana (reasoning). T h e 1 Dharana (Holding-Concentration)

intellective mind at a higher level, such as manisha. (superintellect), exhibits a higher form Dharana is the sixth stage of yama (control) of intelligence as deep thinking and deliberation.

and the first phase of mental control or con-T h e intellect and superintellect modify the centration. Dharana is derived from 'dhri' mean-perceptive consciousness to a specific form called ing holding. Holding is a process of maintaining intellective consciousness (wijnana).

a particular form of consciousness without its Both the perceptive and intellective forms
transformation into another form. Therefore, of consciousness are multiform in character, holding is the process of concentration in which though the latter is much more refined. T h e only one form of consciousness is maintained.

constituent elements of the perceptive con-

This monoform consciousness is beyond per-
sciousness are the knowledge-forms, principally ceptivity, intellectuality, affectivity, and voli-of five varieties created by the five kinds of tionality.

sensomental radiations in the conscious field.

Perception effects the oscillatory state of Each knowledge-form is a knowledge-unit which consciousness because of the constant senso-is termed writti (an imaged consciousness).

mental radiations into it. T h e radiated energy By the appropriate combination of different in the conscious field is transformed into con-knowledge-units a conscious pattern is formed scious forms or images which, in relation to which is associated with the phenomenon of
the I-consciousness, are apprehended as what the awareness of the objects. It is manifold in we call the external objects. According to the character and is constantly changing. In-experiences in relation to the objects a conscious telligence also radiates from the intellective feeling of passion or aversion m a y be aroused.

aspect of the mind into the conscious field, This is determined to a great extent by the and is manifested as conscious thoughts and desire-pattern which is based on pleasure-pain intellectual creativity. W h e n conscious thoughts impressions, acquired before. T h e desire (kama) are of a high order and intensive in character, itself which is born of preformed impressions, consciousness assumes a new pattern called
when combined with the will-principle (mana-intellective consciousness, which is composed syana) develops finally into conation (kriti).

of thought-intelligence-units, also termed writtis.

Conation may, or may not, be associated with At the sensory level the knowledge pattern is affectivity.

the awareness of sensory objects. Either the On the other hand, intelligence plays an
awareness, or the thought associated with it, is important role in perception. In a general way, composed of knowledge and intelligence units it is a component part of apprehension. However, so coalesced as to give a complete meaning.

intellectuality becomes a predominant factor Each unit is a writti which is the knowledge in certain types of apprehension. An appre-m i n i m u m . Consciousness in the sensory or hension can be so refined that higher and deep intellective field is maintained by the continuous thinking and deliberation form its major part.

arising of the writtis, one after another. It is Thinking and reasoning are the main functions like this, writti 1 - pause - writti 2 - pause -
of the intellective mind (buddhi).

writti 3 and so on. T h e pause is so brief that it Perception is the basis of consciousness at the cannot be apprehended, and so there is an
sensory level. In this consciousness, not only a p p a r e n t continuity. A writti-chain creates a perception, but also affection and volition and, knowledge pattern of which a single writti may 57

Fundamentals of Layayoga
manifest a knowledge of an object or the part other hand, the consciousness in concentration of the knowledge of an object or objects. T h e r e -
shows that any point, measured by time, is
fore, our knowledge is a compound of writtis.

that conscious form which is without manyness T h e writti-form of consciousness, the seat of in character, but uniform. This is due to the which is either the perceptive or intellective influence of the concentrative mind.

field, has been termed 'sarwabhawatmabhawana'

In yoga, a unique method is introduced to

( - Annapurnopanishad, 1. 32) - the multifarious raise our consciousness from the perceptive-consciousness - manifesting manifold percep-intellective levels to the concentration level. The tion-thought phenomena. Unless the writtis are multifarious consciousness is intimately related controlled, it is not possible to attain uniformity to the body. T h e summation of all the activities (samata) of consciousness. It is the background, of the body, which is indicated by the respiratory or the actual state, of the concentratedness frequency and depth, may be regarded as an

(ekagrata) of consciousness. This state should approximate index.

be developed from the state of deconcentration In normal, quiet breathing, the number of
by the application of control.

breaths is from 12-16 per minute. Let us take T h e uniformity of consciousness is not an 16 respirations per minute in a resting state.

a b n o r m a l , unintelligent, unaffectionate and Assume a cross-leg concentration posture as unillumined state. On the other h a n d , it is a advocated in yoga. T h e n make your body com-supernormal, superintellective, superaffectionate pletely motionless by passive conscious effort.

and superillumined state. So it has been called W h e n you have mastered the physical stillness, prajnana - superconsciousness. It is not based link your consciousness to the physical motionless-on perceptive-intellective knowledge phen-
ness. W h e n this is controlled, any slight motion omena, but on the dhi - concentrative mind of the body, or even a tendency to movement will which causes consciousness to assume the con-be recorded in your consciousness. However, centrative form. Superknowledge arises from by prolonged practice, a state of undisturbed concentration - not from perception and in-consciousness, in conjunction with the motion-tellection. Superknowledge has two levels -
lessness of the body, can be maintained for a inward a n d outward. At the outward level, desired period. This is posture control.

superknowledge reveals the supermatter field, W h e n the concentration posture is controlled and thus the range of knowledge is increased in this m a n n e r and the mind m a d e calm at the to a very high degree. At the inward level, same time, the respiration rate of 16 per minute superknowledge manifests as spiritual light or may decrease to 10, 8, or even less. This is due to divine knowledge.

the stillness of the body and calmness of the In the intellective field, the concentrative mind in which the suspension factor has been mind manifests as attention (awadhana) and
brought into play, which influences the re-
genius (pratibha). W h e n the writtis flow in the spiratory rate. T h e respiratory rate of 16 per conscious field, the specific function of the con-minute means that there are 16 inspirations centrative mind is almost hidden. Unless an and 16 expirations and a pause between them appropriate condition in consciousness is created, which is equal to zero. In other words - in-concentration will not be possible. Concentration spiration 16, expiration 16, and a pause between is essentially the development of that form of t h e m ; the pause = 0. If the pause 0 is raised to consciousness in which writtis cannot arise, and the inspiratory or expiratory value 16 and the intellective, affective and volitive p h e n o m e n a inspiratory and expiratory values are reduced, are not recorded, and the form itself does not then suspension will be a predominant factor change. A writti indicates a knowledge of an in respiration. In yoga, the usual proportion object or a part of the knowledge of an object.

has been fixed at the ratio of 1-4-2. If inspiration This is why writti 1 is not the same as writti 2, is 4, suspension will be 16, and expiration 8.

or writti 3. This shows the oscillatory character If we make suspension equal to 64 seconds, then of the consciousness undergoing writtis. On the inspiration is 16 seconds, and expiration 32

58

Layayoga and Ashtangayoga seconds, that is, 4 counts inspiration in 16
mastered, the 50 matrika-letters from 'Ang'

seconds, suspension for 64 seconds, and 8 counts to 'Kshang' should be used in inspiration-expiration in 32 seconds. Here, the value of suspension-expiration as if one continuous act 1 respiratory unit is 4 seconds. This is high without any interruption in the mental sound-R. unit. When a R. unit is reduced to 2 seconds, process at the junction between inspiration and it is medium, a R. unit of 1 second is a low unit.

suspension, suspension and expiration, a n d expi-In a grade using a low unit, the suspension ration and inspiration, and so on. In this manner, is 16 seconds. In the medium grade, it is 32
a monoform consciousness is created in which seconds, and in the high grade 64 seconds.

are held only the matrika-letters, flowing one A student should start at the low grade and after another but linked with one another by the gradually proceed to the high grade.

nasal factor in mental sound-process, and the The student should sit in a concentration
concentration is so deep that the respiratory posture and remain motionless and calm. T h e n phases do not break the concentration but
he should practise breath-control in the following remain in the background.

manner: inspire and concentrate on this in a This is the process in which the specific
passive way; then suspend and link the con-
function of the concentrative mind is fully sciousness to the suspension and be conscious activated. T h e nature of concentration is the of that; and finally, expire with passive con-holding of consciousness in a form which does centration. The counting of the n u m b e r of units not change, and to which perception, intellec-and the measure of each unit should be done tion, affection and volition do not reach. As the consciously along with passive concentration.

consciousness does not receive anything from When the suspension is well-controlled, it will the perceptive-intellective field but remains be easy and cause no disturbance.

concentrated, in what is beyond perceptive-

After the suspension has been m a d e easy by intellective, and unchanging, it is called the practice, matrika (supersound) units should be holding process. T h e first step of the process is introduced in suspension. T h e 16 matrika-dharana - the holding-concentration. T h e hold-letters from 'Ang' to 'Ah' should be used in ing of consciousness in that form in which the suspension. If the suspension is for 64 seconds, 50 matnka-letters flow uninterruptedly is the then each letter has the value of 4 seconds. This dhararca unit.

value is reduced to 2 seconds in suspension 32, It is said: 'A well-controlled student should and to 1 second in suspension 16. T h e increased control the five forms of bioenergy by breath-or decreased time value is obtained by a slow or suspension; (inspiration should precede suspen-less slow mental sound-process essentially obtain-sion) and expiration through the nostril should ed by increasing or decreasing the nasal factor follow suspension. W h e n the throbbing of the connected with each matrika-letter. D u r i n g bioenergy is controlled by breath-control, the suspension, concentration should be m a d e on the mind, which is naturally restless to an extreme sound-process. T h e inspiration and expiration degree becomes fit, and should be m a d e to under-should be done with passive concentration and go the process of dharana which should be done in should be regulated by the respiratory units.

the right way by the student who knows the secret When the mental sound-process is fully establi-of doing it' ( - Shwetashwataropanishad, 2.9).

shed in suspension, the next step in practice is as H e r e it is stated that breath-suspension is an follows: concentration should be done so deeply intrinsic part of holding-concentration.

on the mental sound-process that the suspension Holding-concentration has been defined as:

time limit is totally forgotten. In this case, the

'By controlling the desiring mind, a wise yogi suspension may be unconsciously prolonged or should hold the Divine Spirit in his consciousness the expiration-inspiration is carried out un-in concentration; this is dharana' ( - Amrita-consciously. Now, the 16 matrika-letters should nadopanishad, 15).

be used in inspiration, suspension and expiration, It has also been said: 'A student of yoga,
thus making the ratio 1 - 1 - 1 . W h e n this is being prepared by abstention and other practices, 59

Fundamentals of Layayoga
should hold in his mind the five forms of super-they a r e : great toe, ankle, knee, anus, perineum, matter (in their respective centres) within the genitals, navel, heart, neck, uvula, nose, and eyeb o d y ; this is the holding-concentration' ( - Tri-brow-space' ( - Prapanchasaratantra, 19.51-53).

shikhibrahmanopanishad, Mantra Section, 133 -

Shiwa said: ' T h e holding of the mind, with 134). Narayana said: ' T h e withdrawing of breath-suspension, on the great toe, ankle, knee, consciousness from the perceptive field and thigh, genitals, navel, heart, neck, uvula, nose, holding it in the superconscious field is dharana'

eyebrow-space, forehead, and top of the head ( - Mandalabrahmanopanishad, 1.1.8). In other is termed dharana' ( - Wishwasaratantra, ch. 2, words, the elevation of consciousness from the p. 11). Further, 'Concentration on the six subtle sensory level and its transformation by holding centres . . . (and) the Coiled Power (Kundali)...

in it superconscious forms should be done.

is termed dharana' ( - Rudrayamala, Part 2, Atharwana said: 'Dharana is of three kinds: 2 7 . 3 4 - 3 5 ) .

the holding-concentration on the divine aspect T h e distinction between holding-concentra-of self; holding-concentration on the void in the tion and deep concentration (dhyana) has been hrit-centre; a n d holding-concentration on the explained. It is said: 'Concentration on the whole five divine forms in the five intra-spinal subtle divine form is dhyana, while only on one part centres' ( - Shandilyopanishad, 1.9.1).

at a time is dharana' ( - Bhutashuddhitantra, An advanced form of holding-concentration
ch. 9, p. 8). T h e matrika-letters are very was expounded by Wishnu. He said: 'Whatever suitable for holding-concentration. Only in deep is seen with the eyes should be thought of as concentration, can a divine form be the object.

Divine Being; Whatever is heard with the ears, In fact, an appropriate divine form arises from whatever is smelt with the nose, whatever is m a n t r a in deep concentration. Now we come to tasted with the tongue, and whatever is touched dhyana.

with the skin should be thought of as Divine Being. In this m a n n e r the objects of the senses should be transformed into Divine Being a n d are 2 Dhyana (Deep Concentration)

held in consciousness' ( - Yogatattwopanishad, 6 9 - 7 2 ) . H e r e , the sensory objects are given a Dhyana is the seventh stage of yama (control) divine form by thinking and are held in the and the second phase of mental control or
consciousness in concentration.

concentration. T h e word 'dhyana' is derived About the Tantrika form of holding-con-from 'dhyai', to concentrate. Concentration is centration, Ishwara said: 'Concentration on the the holding of an image in consciousness con-following points with breath-suspension is termed tinuously a n d without interruption by the d h a r a n a ; the points a r e : great toe, ankle, knee, penetration of any other images. When this
scrotum, genitals, navel, heart, neck, throat, concentration becomes very deep by an unin-uvula, nose, eyebrow-space, breast, and head'

terrupted and continuous holding of an image ( - Gandharwatantra, ch. 5, p. 25). So holding-in consciousness for a sufficiently long time, it is concentration should be done while doing
called dhyana. It is the specific function of that breath-suspension.

aspect of the mind, called dhi - the concentrative It is said: ' T h e knowers of yoga say - the mind. T h e uninterrupted and continuous hold-holding in the consciousness of certain vital ing is the process of concentration. So the new points along with breath-suspension is dharana'

term dhyana has been used in the seventh stage ( - Prapanchasaratantra, 19. 2 1 - 2 2 ) . T h e mind of control to m e a n deep concentration.

should be concentrated on a certain vital point It is said: 'Eyes cannot receive the Supreme with breath-suspension. It is further stated: Spirit, nor can words express it, nor can it be

' T h e experts in breath-control say that those vital reached by other senses and conative faculties points through which one can leave one's own or by ascesis or any other actions. T h e Supreme body a n d can enter another's body a n d can Spirit is revealed in d h y a n a ; dhyana is only reenter one's own body are suitable for d h a r a n a ; possible when consciousness is spiritualized by 60

Layayoga and Ashtahgayoga the purity of knowledge' ( - Mundakopanishad, tion. All sins of worldliness are destroyed by the 3.1.8). Knowledge at the sensory level is mani-concentration on Wasudewa with breath-sus-
fold in character - a writti-form. T h e realization pension for three hours' ( - Trishikhibrahman-of Supreme Spirit is not possible through such opanunad, M a n t r a Section, 145-9).

knowledge. This is why it has been said that the Concentration on the universal form of God
senses cannot reach it. A mind which is only has been advised ( - Darshanopanishad, 9. 1-2).

conscious because of perception, intellection But it is not possible until the Deity is realized and volition cannot reach the Supreme Spirit.

by the mantra way of concentration. T h e final When the manifoldness of knowledge is trans-stage of d h y a n a is the concentration on Brahman formed into uniformness, consciousness becomes (God) without form ( - Darshanopanishad, 9.

purified and spiritualized. In such a state of 3 - 5 ) .

consciousness dhyana develops into its highest Narayana says: 'When concentration reaches
point in which Supreme Spirit is revealed. It is the phase of " e k a t a n a t a " , monoformity (of con-the development of dhyana into samadhi (super-sciousness) of the Divine Being abiding in all, concentration). However, to attain such a state that is d h y a n a ' ( - Mandalabrahmanopanishad, of consciousness the practice of concentration 1.1.9). Ekatanata is that form of consciousness is absolutely necessary.

in which a chosen image is held continuously It is said: 'As the two pieces of wood are used and without any interruption. T h e consciousness in kindling the sacred fire by attrition, so the body is in the form of a chosen image and this form and the pranawa (first mantra) are as if two continues without any change. So, ekatanata is pieces of wood, and they should be used by
very deep and continuous concentration. This dhyana for the realization of the luminous
deep concentration is d h y a n a .

Supreme Spirit' ( - Shwetashwataropanishad, 1.

T h e r e are two main types of d h y a n a : saguna 14). This means that the body should be m a d e (with form) and nirguna (without form). Wishnu motionless by posture and breath-control and says about concentration on form: 'Dhyana
then concentration should be practised in con-should be practised while concentrating on the junction with mantra.

Deity . . . and at the same time breath-suspension T h e hrit-centre is a very suitable point for the should be done (in a natural m a n n e r ) . This is practice of deep concentration. So it has been saguna-dhyana' ( - Yogatattwopanishad, 1 0 4 -
said: 'Controlling the senses . . . concentrate 105). H e r e breath-suspension is the first stage on the Divine Being who is quiescent, luminous, of kewala kumbhaka, that is, normal suspension pure and blissful and in the hrit-centre' ( - Kai-without inspiration and expiration. However, walyopani-rAad, 5). Here is a particular mode of it is an advanced form of concentration. After concentration for the students of yoga: 'Having the saguna-dhyana (concentration on form)

assumed a (folded-leg) concentration posture, is mastered, a yoga student should start with and with the hridayanjali m u d r a (a mode of the nirguwa-dhyana (concentration without
alignment of hands and fingers to make them form). Wishnu said: 'Nirguna-dhyana leads to hollow) placed in the region of the heart, and samadhi (superconcentration)' ( - Yogatattw-with the eyes retracted from the world, applying opanishad, 105).

pressure on the rima glottidis with the tip of the Now we shall consider the Tantrika form of
retroverted tongue, not allowing the upper teeth dhyana (deep concentration). Sadashiwa said: to touch the lower, keeping the body erect, and

'Dhyana is of two forms: sarupa (with form) with the mind concentrated, control the senses.

and arupa (formless). T h e object of the formless T h e n with the purified and spiritualized mind he concentration is the Supreme Power-Conscious-should concentrate on Wasudewa (a divine
ness which is beyond mind and speech, u n m a n i -
form - Krishna) who is the Supreme Spirit.

fest, omnipresent, and unknowable; it cannot When concentration is so deep that the whole be identified as this or t h a t ; the yogis with consciousness is moulded into the Wasudewa
great difficulties and through the processes of form, then that concentration will lead to libera-control attain it. I will now speak of concentra-61

F u n d a m e n t a l s of Layayoga tion on form in order that the mind may be able consciousness. This action of holding is in the to concentrate a n d the yoga practitioner may nature of binding or restraining, because, without get the desired results quickly in concentration, being bound or fastened together, the object and to develop the power of concentration of m a y be lost. Therefore, the mental action of the subtle type. Actually, the Supreme Power-holding is an action of binding (bandhana), Consciousness, who is above time, is formless which means yama (control).

and splendid; this reality manifests itself by Let us explain it in greater detail. Dharana will in relation to mind-matter p h e n o m e n a '

or holding is a process by which only one object ( - Mahanirwanatantra, 5. 137-140).

is retained in consciousness, or consciousness T h e above statement clearly indicates that is shaped only in one form - the form of one formless concentration is extremely difficult object only, which is held in it; or holding the to obtain. A yogi can attain it only when he has consciousness fixed on only one object; or, in been able to develop the power of concentration other words, to bring or concentrate conscious-to a very high degree through the prolonged ness on one form or into one-pointedness. So practice of concentration on form. So, con-the process of holding is the process of concentra-centration on form is the first step to formless tion. It is the process by which the multifarious concentration. Formless concentration is very consciousness is transformed into a monoform, near to superconcentration. When consciousness and is in a state of concentratedness. T h a t the becomes highly rarefied and illuminated by
holding is concentration, is indicated by the spiritual light through the practice of concentra-fact that the word, 'dhyana' has been used for tion on form, the formless aspect of the Supreme complete dharana, that is, uninterrupted and Power-Consciousness reflects on, and shines continuous holding, or deep concentration.

forth in, t h a t consciousness. T h e sarupa and Holding consists of three phases according
arupa d h y a n a are the same as the Waidika to the depth of concentration. In the first phase saguna and nirguna d h y a n a respectively.

concentration is not very deep and so it is Concentration on form has been defined as:

interrupted now and then. This form of con-

'Experts on yoga say that dhyana is to make the centration has been technically called dharana form of Deity held (continuously) in conscious-or holding-concentration. In the second phase, ness' ( - Prapanchasaratantra, 19. 2 2 - 2 3 ) . T h e concentration becomes so deep that it does not holding process is concentration. So it is said: break at all but continues uninterruptedly.

'Dhyana is the concentration on the Deity of This is called dhyana or deep concentration.

m a n t r a ' ( - Kularnawa, ch. 17, p. 83). It is In the final phase, holding reaches its maximum clearly explained h e r e : 'Deep concentration on point of development. In other words, at a
the conscious form of the Deity of mantra in point when dhyana reaches its highest develop-your consciousness is dhyana' ( - Gandharwament, the process of holding is so firm that tantra, ch. 5, p. 26).

consciousness, which is in a most rarefied state, is only in the form of the object held, in its subtle aspect; and concentration is so deep that 3 Samadhi (Superconcentration)

even I-ness is lost. This is what is technically called samadhi. Now, dharana has reached its Samadhi is the eighth or the final stage of yama m a x i m u m point, and 'sam' to denote super has (control). T h e word samadhi is derived from been prefixed to ' d h a ' with 'a' between, and thus

' d h a ' to m e a n dharana, that is holding. To the word samadhi is formed. Therefore, samadhi m a i n t a i n in the consciousness an image of an is superconcentration.

object without letting it slip or disappear from T h e action of holding is intrinsically associated the consciousness is holding. It is the specific with binding (bandhana). Binding restrains an function of the concentrative mind (dhi) to object held in the consciousness from leaving hold an object in the consciousness without it. It also restrains the penetration of other having it loosened and escaping from the
objects into consciousness. Therefore, holding 62

Layayoga and Ashtahgayoga is in the nature of yama (control). T h e r e are superconscious concentration.

other terms which have been used to mean

It has been said: ' T h e mind operating at the control. Bandha, bandhana, nigraha, nirodha, sensory level is the root-cause of all the wordly niyamana and ayama are synonymous with
knowledge. If the mind is dissolved, there will yama and all of them mean control. Control
be no wordly knowledge. Therefore, keep the also develops stage by stage and at the eighth consciousness fixed on the Supreme Being
stage it reaches its highest development. To in deepest concentration' ( - Adhyatmopanishad, indicate this, 'sam' has been prefixed to yama 26). In superconcentration, God is held by
to form sangyama, to denote supercontrol.

concentration, and consciousness becomes godly.

Holding has also another aspect. D u r i n g T h e form of consciousness attained in super-holding, there is a union between the conscious-concentration has been described as: 'Samadhi ness and the object. If consciousness remains is that state in which consciousness is only in united with the object, the object is restrained the nature of the object concentrated on, and from escaping from consciousness. At the point of is still like the flame of a l a m p in a windless superconcentration this union is complete. To place, and from which gradually the feeling of denote this, the term sangyoga, meaning super-the action of concentration and I-ness has
union, has been used.

disappeared' ( - Adhyatmopanishad, 35). T h a t Now let us study the Waidika form of samadhi.

is, consciousness in superconcentration assumes About the accomplishment of superconcentra-the form of an object concentrated on, and is tion it has been said: 'By controlling the senses without I-ness, and does not change but con-

(through sensory control), by controlling the tinues to be in that form only.

outwardly directed tendency of the mind (by T h e nature of superconscious concentration concentration), by controlling the desires of has been more clearly stated h e r e : ' T h a t state in the mind, and by ascesis, a yogi will be in sama-which consciousness is in concentration and is dhi. In samadhi all love is directed to the illuminated by the divine light, and without Supreme Spirit, and one is fully attached to any desire - that superconscious state is samadhi'

him, fully absorbed in him and experiences all ( - Annapurnopanishad, 1.48). It is further stated : bliss in him. From samadhi arises divine know-

' T h a t state in which the mind is devoid of ledge by which God, whose power-in-word-form restlessness, I-ness is absent, mind is unconcerned is pranawa, is revealed and the yogi is in him'

with worldly pleasures and pains, and con-

( - Nrisinghatapinyupanishad, 2.6.4).

sciousness is absolutely motionless like a rock, Samprajnata samadhi (superconscious con-in deepest concentration, is samadhi. T h a t state centration) has been defined a s : ' T h e continuous in which all desires have been completely
flow of consciousness in the form of Brahman -
eliminated, there is no liking or disliking, and God in which the I-ness has been dissolved is consciousness is free from waves, and absolutely samprajnata samadhi. It is attained by pro-tranquil, that is samadhi' (Annapurnopanishad, longed practice of dhyana' ( - Muktikopanishad, 1 . 4 9 - 5 0 ) .

2.53). Samadhi is of two forms: Samprajnata.

T h e form of consciousness developed in super-and asamprajnata. When the term samadhi is
concentration, is not void or nothing, though it used, it usually refers to the samprajnata type. In is object-less and I-nessless, but there is that samprajnata samadhi mental concentration has bliss which is beyond any worldly pleasure, been developed to its highest point and, con-and is full of power. So it is asserted: ' T h a t sequently, through such concentration conscious-state of consciousness in which there are no ness is only in the God-form and nothing else, and objects, no passion or aversion, but there is this form of consciousness flows normally, unin-supreme happiness and superior power, is sama-terruptedly and continually, and even the
d h i ' ( - Mahopanishad, 4. 62).

I-ness is not a part of consciousness. T h e I-ness, T h e process of transforming the multiform illuminated, godly consciousness, in a state of consciousness into a uniform state is superconcentration at its highest degree, is the concentration. It is said: 'When consciousness 63

Fundamentals of L ayayoga reaches a state in which it becomes uniform, though highly purified and illuminated by divine it is samadhi' ( - A m r i t a n a d o p a n i s h a d , 16).

light. Again it is said: 'When the vital activities A b o u t the consciousness in superconcentration, are u n d e r full control and the mind is in deep Dattatreya said: 'Samadhi is that in which
concentration, consciousness becomes uniform; consciousness is in deepest concentration asthis is samadhi' ( - Soubhagyalakshmyupanishad, sociated with the knowledge of the union

2.15). This is also superconscious concentration.

between the embodied spirit and the Supreme About the non-mens concentration it has

Spirit' ( - Darshanopanishad, 10.1). Dattatreya been said: ' W h e n all desires and thoughts further said: ' T h a t concentrative consciousness disappear and the sameness between the embo-in which arises the knowledge of being only in died spirit and the Supreme Spirit occurs, it is Supreme Consciousness is samadhi' ( - Darshan-samadhi. W h e n the senses and the intellective opanishad, 10.5). W h e n consciousness is in the mind and even the concentrative mind are
deepest concentration, there is the realization absorbed, and, consequently, the entire mind of only Supreme Being in which there is no
undergoes a phase of negativity, (and, there-feeling of the body, no perception, no intellection, fore, the whole existence is only the beingness and this is superconcentration.

of Brahman, and that Brahman is without

Now with the Tantrika form of samadhi.

mind and m a t t e r ) , this is samadhi' ( - Soubha-Shiwa has defined samadhi as: 'According to all gyalakshmyupanishad, 2 . 1 6 - 1 7 ) . In this sama-Tantras, samadhi is that concentration in which d h i , there are no desires, no sense action, no the sameness (samata) of the embodied spirit intellection and no thought, and even the highly and the Supreme Spirit is revealed' ( - Wishwa-spiritualized concentrative consciousness has saratantra, ch. 2, p. 11). Here, the word ' b h a -
been completely absorbed; in this grand 'non-wana' has been used to indicate deepest conentity' there remains only Brahman - Brahman centration. Shiwa has also explained the nature in its supreme state which is without mind and of t h e sameness. He says: 'Samadhi is t h a t in matter, and consequently in this state the em-which arises the consciousness of oneness (ekata) bodied spirit, as an individualized being, is between the embodied spirit and the Supreme nonexistent; the embodiment has been com-Spirit' ( - Gandharwatantra, ch. 5, p. 26).

pletely dissolved and the spirit has been united This means that in superconcentration, con-with the Supreme Spirit and has become one
sciousness is in the deepest concentration and and the same. This is asamprajnata samadhi -
is fully illuminated by the divine light in which non-mens concentration, in which, at the highest the realization of the oneness between the
point of concentration, the concentrative con-embodied spirit a n d the Supreme Spirit occurs.

sciousness, which is merely in the form of

We have already stated that samadhi consists divine knowledge-light, is transmuted complete-of two forms: samprajnata and asamprajnata
ly into Supreme Consciousness. By this highest (non-mens concentration). W h e n superconscious concentration a state is reached in which every-concentration develops to its highest point, thing else has been absorbed, and only Supreme non-mens concentration is achieved. It is said: Consciousness shines in its supreme aspect.

'As salt thrown into water becomes the same as This is supreme concentration - asamprajnata water, so the state in which the oneness between samadhi.

consciousness a n d the Supreme Spirit occurs Wishnu has also said : 'Samadhi is the sameness is called samadhi' ( - Soubhagyalakshmyupan-between the embodied spirit and the Supreme ishad, 2.14). This means, that, when all the Spirit' ( - Yogatattwopanishad, 107). Athar-writtis (objective images) disappear and, con-wana has said: 'Samadhi is that state in which sequently, consciousness is in the form of the the oneness (aikya) between the embodied spirit Supreme Being in concentration and nothing
and the Supreme Spirit occurs. It is without else, this is the state of samadhi. This samadhi I-ness, without objects and without the knowis superconscious concentration. Because con-ledge of objects; it is a state full of bliss and in sciousness in the concentrative form still exists, it there remains only Supreme Consciousness'

64

Layayoga and Ashtangayoga ( - Shandilyopanishad, 1.11.1). So the words Yoga Defined and Explained

'samata' (sameness) and 'aikya' (oneness) indicate the same thing. It is a state of oneness between the embodied spirit and the Supreme From a linguistic point of view, the word

Spirit. Moreover, the non-mens concentration

'yoga' has been derived form the root 'yuja', is not the insensate, gloomy metamorphosis
d e n o t i n g : (1) sangyama, that is, control develop-of the h u m a n mind, it is not a state of being ed to its highest degree - supercontrol;
dead-alive, but a borderland of h u m a n develop-

(2) samadhi, that is, concentration developed to ment, the highest possibility of m a n in his its deepest form - superconcentration; (3) sang-spiritual endeavour; it is a state of becoming yoga, that is, union in its complete form -

Supreme Spirit, with supreme bliss and supreme superunion.

power; it is to be free from the bondage of the We have already considered the control
body and mind, to become liberated-alive.

factor. Yama (control) is the basic form of yoga.

This has been pointed out by Atharwana.

It (yama) develops through eight stages. At Narayana said: 'When concentrative con-the eighth stage yama develops into its highest sciousness is lost, it is (mind-transcendent) form and this is called sangyama, that is, super-samadhi' ( - Mandalabrahmanopanishad, 1.1.10).

control. T h e yama power, as we have noted, When the penetration of the objective world into is intrinsically associated with the process of consciousness is prevented by sensory control, holding, that is, concentration. T h e control is then the Supreme Spirit in its divine form is in the nature of concentration. So, as yama held in consciousness in concentration. At the develops stage by stage, concentration also beginning, concentration does not go very
develops along with the control. At the eighth deep, so it breaks and the one-pointedness of stage, control reaches its highest point of develop-the consciousness is interrupted. But concentra-ment a n d becomes supercontrol, and concention quickly regains its power. This is holding-tration also reaches its highest degree of intensity concentration. When concentration grows
and becomes superconcentration. Unless the
deeper, and interruption does not occur, it mind is at the state of supercontrol, it is not continues; consciousness is now only in the possible to attain superconcentration. So it is divine form which is continually being held.

said: 'It is impossible to attain samadhi when the This single-pointedness of consciousness is deep mind is attached to worldly objects; but it is concentration. W h e n the deep concentration easy to attain samadhi for the mind undergoing becomes deepest, I-ness is lost, the whole world sangyama' ( - Gandharwatantra, ch. 5, p. 26).

is lost, what remains is only the spiritually T h a t samadhi is intimately related to sangyama illuminated consciousness of divine form, it has been disclosed here.

is the state of superconscious concentration.

Yoga has been defined as: 'A non-oscillatory When the light-like concentrative consciousness state of the senses, sense-mind and sense-con-is absorbed into Supreme Consciousness in
sciousness, developed by dharana, that is, deep supreme concentration, there remains solely concentration, is termed yoga' ( - K.athopanishad, the Supreme Spirit, and nothing else. This is 2.3.11). Dharana is the process of holding in non-mens concentration.

deepest concentration the mono-form conscious-Ribhu said: 'When the uniform concentrative ness which, in other words, is superconscious consciousness is dissolved by the most intensified concentration; and this is yoga. So it appears concentration, there remains only the being of that yoga here is defined as superconscious Supreme Consciousness' ( - Annapurnopanishad, concentration.

1.23). In other words, through the deepest

Yoga has also been defined a s : " T h e state of concentration the final form of consciousness real absorption of consciousness, which is beyond disappears and only Supreme Consciousness
all knowledge, is termed yoga' ( - Akshyupanias a whole remains. This is the state of non-mens shad, 2.3). Here the non-mens concentration concentration. Now we come to yoga.

has been defined as yoga. It has been said: 65

Fundamentals of Layayoga

' W h e n the deepest concentration on Supreme This is the state of writtiless superconcentration.

Brahman (attained at the final phase of superIt has been said: 'When the constantly changing conscious concentration) also disappears by consciousness is free from wnttis, it becomes non-itself within, there arises nirwikalpa samadhi oscillatory and concentrated, in which is revealed in which all latent impressions of feeling are the infinite and whole Supreme Spirit' (Anna-eliminated' ( - Annapurnopanishad, 4. 62). Nir-purnopanishad, 1.55). This is adhyatma-yoga -
wikalpa samadhi and asamprajnata samadhi
spiritual yoga. It is said: ' T h a t Supreme Spirit are synonyms, i.e. for non-mens concentration.

which is unknowable, invisible and eternal, Here it is said that superconscious concentration lying in all beings, and hidden, but shines forth ultimately leads to non-mens concentration.

in consciousness, is attainable by spiritual yoga'

T h a t both forms of samadhi are the stages ( - Kathopanishad, 1.2.12).

of yoga has been stated h e r e : 'By yoga (that is Yoga is the state of deep concentration, so non-mens concentration) yoga (that is super-superconcentration is yoga. It has been stated: conscious concentration) should be controlled,

'Deep concentration arises in yoga' ( - Sharada-and the multiformed consciousness by the one-tilaka, 25.1). Without concentration yoga is pointed consciousness in which God is held; not attainable, so it was said: 'A yog! attains thus being in Supreme Consciousness, which
yoga only in superconcentration' ( - Rudraya-is beyond all knowledge, the yogi becomes that'

mala, Part 2, 27.43).

( - Soubhagyalakshmyupanishad, 2.12). T h a t T h e non-writti state has another aspect. When yoga is non-mens concentration has been stated consciousness itself is absorbed, along with by Sadashiwa. He says: ' T h a t which is merely the disappearance of all the wnttis, it is the nonbeing, changeless, beyond mind and speech, and mens concentration. It is said: ' T h e real absorp-the only truth in the transitory worlds of mind-tion of consciousness which is beyond all know-power-matter, is Brahman in its real n a t u r e ; ledge is termed yoga' ( - Akshyupanishad 2.3).

that Brahman is realized directly in yoga in the From this it is clear that the non-mens concentra-form of nirwikalpa samadhi (non-mens con-
tion is also yoga. So it is stated: ' T h e state in centration) by those who have developed the which consciousness, which normally undergoes equanimity of the mind, w h o are beyond all wnttis, is completely absorbed and there is contraries of the world and without the feeling supreme bliss, is termed non-mens concentration; of my-ness about the body' ( - M a h a n i r w a -
it is the favourite of the yogis' ( - Muktikopani-natantra, 3. 7 - 8 ) .

shad, 2.54). /shwara has also said: 'Samadhi is T h a t yoga is also superconscious concentration that in which consciousness is completely absorb-has been said by Shiwa in the Wishwasaratantra.

ed into Supreme Being' ( - Kularnawa, ch. 9, So it is clear t h a t superconcentration is yoga.

p . 42).

We are, therefore, justified in concluding that Now we come to the third aspect of yoga -
both superconcentration and non-mens con-
sangyoga, that is, union. T h e word sangyoga centration are yoga.

is derived from 'yuja' to which is prefixed So far we have considered the concentration

'sam', meaning super. Yuja has three meanings: aspect of yoga. But yoga has also the control (1) concentration, (2) control, and (3) union.

aspect, as concentration is intrinsically related Therefore, sangyoga means - (1) superconcentra-to control. Atharwana said: 'Yoga is the control tion, (2) supercontrol, and (3) superunion.

of the writtis (mentimultiformity)' ( - Shan-We are now going to consider the superunion dilyopanishad, 1.7.24). H e r e the control aspect aspect of yoga.

of yoga has been clearly stated. Consciousness Maheshwara says: ' T h e union (sangyoga)

m a y become free from the wnttis by the control of the embodied spirit and the Supreme Spirit of the perceptive, intellective, volitive a n d is called yoga' ( - Yogashikhopanishad, 1.68-9).

affective aspects of the mind, and becomes

It is also said: ' T h e embodied spirit that possesses monoform and single-pointed, in which only
a mind, appears to be different from the Supreme the Supreme Being is held in concentration.

Spirit; the union (yoga) between them is yoga'

66

Layayoga and Ashtangayoga ( - Tantrarajatantra, 27.53). Here the word From the above study we come to the follow-

'yoga' is used to indicate union. Shiwa says: ing conclusion.

'The union (yojana) between the embodied spirit Yoga is fundamentally based on yama -
and the Supreme Spirit, or between Supreme
control. Yama develops stage by stage and

Consciousness and Supreme Power is yoga'

finally reaches its highest limit and becomes ( - Niruttaratantra, ch. 11, p. 22). Here the word sangyama - supercontrol. Yama is intrinsically

'yojana' has been used for sangyoga (union).

related to concentration, and at the sangyama The sangyoga is aikya (oneness). So it is
stage, concentration develops into samadhi -
said: 'According to yoga experts, oneness be-superconcentration. Concentration is also related tween the embodied spirit and the Supreme
to union and when concentration is deepest, Spirit is yoga' ( - Kularnawa, ch. 9, p. 43).

the union becomes sangyoga - superunion. At This oneness in union occurs in samadhi. It the supercontrol level, concentration develops has two stages of development. At the first into superconcentration and union into super-stage when the union occurs the knowledge of union. And this state is yoga. So, yoga has three the oneness shines forth in superconcentration.

aspects - supercontrol, superconcentration and It has been stated by Dattatreya ( - Darshanopa-superunion. They are interrelated and inseparnishad, 10.1.). At the final stage, even the knowable from yoga. At the final stage in yoga, super-ledge of oneness disappears along with con-
concentration is transformed into non-mens
sciousness, and the oneness becomes real in concentration because of the absorption of the non-mens concentration Atharwana explained consciousness, and, consequently, the super-this (Shandilyopanishad, 1.11.1).

union becomes the real oneness between the

Samadhi is intimately related to union. It is embodied spirit and the Supreme Spirit through said: 'On the accomplishment of sangyoga
the absorption of the embodied spirit into the (union) one can be in a state of samadhi'

Supreme Spirit; at this stage supercontrol also ( - Rudrayamala, Part 2, 27.42). Therefore the disappears. Now yoga becomes Mahayoga -
union is associated with the deepest concentra-the supreme yoga in which only Supreme
tion. In the deepest concentration the sameness Consciousness remains.

between the embodied spirit and the Supreme To reach this final yoga, it is absolutely neces-Spirit occurs. So long as consciousness remains, sary to develop the power of control and con-it is in the deepest concentration which is saturat-centration, stage by stage. The stages are eight.

ed with the knowledge of the sameness. This is They are: yama, niyama, asana, pranayama,
why it has been said: 'That deepest concentra-pratyahara, dharana, dhyana and samadhi.

tion in which arises the knowledge of the same-These eight practices constitute Ashtangayoga -
ness between the embodied spirit and the
eightfold yoga. Layayoga is based on the eightfold Supreme Spirit is samadhi' ( - Sharadatilaka, yoga.

25.27).

67

C H A P T E R 2

Layayoga -

Its Significance and Method

Layayoga is that form of yoga in which yoga, embodied spirit and the Supreme Spirit; and that is samadhi, is attained through laya. Laya because of this, consciousness becomes complete-is deep concentration causing the absorption ly absorbed and along with it the cessation of of the cosmic principles, stage by stage, into respiration takes place' ( - Yogashikhopani-the spiritual aspect of the Supreme Power-
shad, 1. 134-5). Here the final stage of layayoga Consciousness. It is the process of absorption has been explained. In the first stage of laya, of the cosmic principles in deep concentration, all sensory images from the consciousness are thus freeing consciousness from all that is not eliminated and, therefore, the sense-conscious-spiritual, and in which is held the divine luminous ness becomes highly refined and is transformed coiled power, termed Kundalini.

into superconsciousness. This is the stage of Wishnu says: 'Layayoga is that in which chitta samprajnata samadhi (superconscious concentra-

(sense-consciousness) undergoes laya, that is, tion) . Thereafter the real union of the embodied becomes absorbed in deep concentration; there spirit and the Supreme Spirit takes place when are many methods for achieving this: but the superconsciousness is absorbed. It is the stage most effective is dhyana (deep concentration) of asarnprajnata samadhi (non-mens concentra-on God in form, which can be done also while tion). This is the final stage of layayoga. At this walking, standing, eating, and resting. This stage, the normal cessation of respiration occurs.

is layayoga' ( - Yogatattwopanishad, 23-4).

This is kewala kumbhaka (normal cessation of Sense-consciousness which is the field where respiration). It clearly indicates that when sensory images are constantly being formed, consciousness undergoes complete absorption becomes transformed, through the process of in layayoga kumbhaka arises automatically.

concentration, into a form where the penetra-In hathayoga, deep concentration is attained tion of sensory images stops and, consequently, through the process of kewala kumbhaka, and, consciousness is free from image-undulations and, in Jayayoga, through deep concentration, kewala therefore, in a state of concentration. This state kumbhaka is normally attained.

of consciousness is termed superconsciousness.

So, sense-consciousness is transformed into superconsciousness by deep concentration. To achieve this end, concentration is practised by taking the Laya Process
divine form as the object of concentration. The divine form is made living in lshtadewata, who appears from the living mantra. Under this

In the Waidika laya process, the conative facul-condition, concentration becomes real and deep.

ties, namely, speech, prehension, locomotion, Maheshwara says: 'When one is established
excretion and reproduction, are to be controlled in layayoga, there is the union between the by the will-mind in concentration, stage by 68

Layayoga - Its Significance and M e t h o d stage. These actions become unmanifested owing from consciousness, which becomes pure. T h e to their tranquillization by control. T h e stages purified consciousness becomes transformed into of control are as follows: (1) reproduction, superconsciousness in a state of samadhi, arising (2) excretion, (3) locomotion, (4) prehension, from \aya. Laya develops into samadhi.

and (5) speech. These control processes are It is stated: ' T h e non-rising of the absorbed carried out in the lower five subtle centres. In multiforms of the consciousness is the limit this way the body becomes motionless and the of the control' ( - Adhyatmopanishad, 42). This mind becomes free of all thoughts about the requires explanation. T h e term 'laya' is derived body.

from li meaning 'be absorbed in'. Laya, in the Smell, taste, sight, touch, and sound are the technical sense of yoga, means absorption in senses. They are controlled in concentration deep concentration. W h e n the multiforms of in the lower five subtle centres, stage by stage, consciousness undergo absorption in concentra-while the sense-mind, residing in the sixth subtle tion and do not arise again to interrupt it, centre, is also controlled. Consequently, the concentration develops into samadhi. This pro-sense-mind does not radiate the object-substance cess of absorption consists of various stages.

to. sense-consciousness. This results in sense-T h e first of these is concerned with the absorp-consciousness becoming free from objective
tion of the sensory images and all conative images. This is the state of pratyahara (sensory impulses. T h e next stage is the absorption in control). When this is established, consciousness concentration of intellection and thoughts. In undergoes dharana and dhyana and finally
this way, when the perceptive, volitive, and samprajnata samadhi. T h e n samadhi conscious-intellective functions of the mind are fully ness is completely absorbed into the power
controlled by absorptive concentration, sense-aspect of Supreme Consciousness in time. This consciousness begins to be transformed into is the stage of asamprajanata samadhi (non-mens superconsciousness. W h e n concentration
concentration).

becomes deepest, samadhi is attained. Samadhi By the process of control, the cosmic principles, in the superconscious field is termed samprajnata namely, conative faculties, senses, sense-mind, samadhi, that is, superconscious concentration.

sense-consciousness and superconsciousness, be-T h e control power has now reached its highest come unmanifested and are absorbed into the degree of development. It is then termed
spiritual Power-Consciousness in deep concentra-

'nirodha' or sangnirodha, that is, supercontrol.

tion. The absorption of the cosmic principles This is the limit of mental control.

in deep concentration, which is associated with

'Speech should be controlled in manas,
control, is \aya. So, l aya is that control process manas in j n a n a - a t m a n , j n a n a - a t m a n in m a h a n , which causes absorption in concentration. T h e a n d m a h a n in Supreme A t m a n ' ( - Kathopani-

\aya has two stages. First, the absorption of shad, 1.3.13). H e r e speech stands for all organs sense-consciousness and, secondly, the complete of voluntary action and the senses. T h e organs absorption of the superconsciousness into
of action are controlled in manas, that is, will-Supreme Power-Consciousness.

m i n d ; the senses are controlled in manas, that It has been said: 'Mind has two forms -
is, sense-mind. J n a n a - a t m a n is sense-conscious-impure and p u r e : the impure mind is full of ness and intellect, and m a h a n is the I-less super-desires, and the pure mind is free from desires.

mind, that is, superconsciousness. T h e senses Mind is the cause of both our bondage and our are controlled in the sense-mind; that is, in liberation; the mind which is attached to sense concentration, the power of control is developed objects causes bondage, and when it becomes which causes absorption of the senses in the free from objects it leads to liberation; . . .

sense-mind. In a similar manner, the sense-
therefore, he who desires to be liberated should mind, the will-mind, the sense-consciousness make his consciousness free from all objective a n d the intellect are absorbed in concentration.

images' ( - Brahmabindupanishad, 1-3). By the So, by the power of control manifested in concen-laya process all objective images a r e eliminated tration, the senses a n d the sensory aspects of 69

Fundamentals of Layayoga
the mind are absorbed. After this, the super-of Supreme Power-Consciousness, which is the mind is manifested. Now concentration is
source of all creative phenomena, are to be developed into samadhi. Finally, the supermind absorbed in deep concentration in order to
is absorbed in supreme concentration into
reach Brahman.

Supreme Spirit. This is the state of non-mens W h e n all principles are absorbed in concentra-concentration.

tion, w h a t remains is Brahman - Supreme Spirit.

Yama said: 'Manas is higher than the senses, It has been stated: ' T h a t (Brahman) is infinite, intellect is higher than manas, m a h a n is higher being by itself, beyond mind, subtler than the than the intellect, the unmanifested, that is subtlest (that is, without form), far away and prakriti, is higher than the m a h a n and the still near (that is, beyond any position); that infinite and supreme Purusha, that is, Supreme Brahman is hidden in what has been manifested Consciousness, is higher than prakriti; one who as life-mind-matter' ( - Mundakopanishad,
knows him (in samadhi), becomes free from

3.1.7). Unless all the creative principles are bondage and i m m o r t a l ' ( - Kathopanishad, 2.3.

absorbed, the realization of Supreme Conscious-7 - 8 ) . T h e different aspects of the sensory ness is not possible. T h a t Supreme Being is mind, the supermind and what remains beyond to be realized by superknowledge arising in mind, have been stated by Yama. He also indi-samadhi. It is said: ' T h a t formless Spirit should cated the stages of absorptive concentration.

be realized by superconscious knowledge in

H e r e manas is the sense-mind. T h e senses, the body in which the vital processes are opera-sense-mind and intellect are the m a i n aspects tive, (that is, the living b o d y ) ; sarwa chitta of the sensory mind. W h e n these are absorbed (that is, consciousness exhibiting multiformity) in concentration, m a h a n (supermind) is reached.

is vitalized by the bio-forces; when this sense-For a t t a i n m e n t of non-mens concentration the consciousness is purified, the Supreme Spirit supermind should be reduced to prakriti (primus) shines forth in it' ( - Mundakopanishad, 3.1.9).

by the absorptive concentration. Praknti is H e r e , it is said that, when sense-consciousness, that fundamental principle in which the super-which is associated with the living body, is mind undergoes negativity. T h e n prakriti itself spiritually purified, it is transformed into superis absorbed into purusha (disembodied conscious-consciousness, a n d samadhi is attained. In ness principle).

samadhi, superknowledge arises by which the Supreme Spirit is realized. T h e spiritual puriT h e various principles, which are to be
fication of the sense-consciousness is achieved absorbed in concentration by stages, have
by the absorption of various principles in
been explained h e r e : ' T h e " e a r t h " , " w a t e r " , concentration.

"fire", " a i r " a n d " v o i d " principles; subtle earth, water, fire, air and void principles; the principles Brahman - Supreme Consciousness, in the
of smell a n d its objects, of taste and its objects, creative aspect, manifests consciousness in three of sight a n d its objects, of touch and its objects, forms. T h e first form is the sensory, and it and of hearing and its objects; the conative functions in cooperation with the physical body.

principles, viz., reproduction, excretion, loco-Consciousness is awakened by perceiving ex-
motion, prehension and speech; sense-mind and ternal objects through the senses. At this stage its functions; intellect, I-ness and sense-conscious-the experiences of the I are essentially based ness and their functions; supermind and its on perception. T h e I has seven main supports function; a n d the creative aspect of infinite from where all its experiences are effected.

energy - all these are to be absorbed'

T h e means of the experiences are nineteen, viz., ( - Prashnopanishad, 4.8).

five senses, five organs of volitive actions, five T h e five forms of m e t a m a t t e r (mahabhutas) bio-energies, sense-mind, intellect, I-ness and and five 'tanons' (tanmatras), five senses and consciousness. In the second form, consciousness their objects, five organs of volitional actions is awakened by thoughts and dreams based on a n d will-mind, intellection, I-feeling, sense-impressions and desires. In the third form, consciousness, supermind and the energy aspect consciousness is not awakened, so it is a state of 70

Layayoga - Its Significance and M e t h o d nonconsciousness ( - Mandukyopanishad, 1. 3 - 5 ) .

beyond the reach of the volitive faculties; so it is T h e I feeling is awakened a n d maintained hidden in everyday life; it is without a n y attri-by intellection and willing, the site of which is butes, and beyond thoughts and, therefore,
the soma centre, and perceptivity, which has unidentifiable; it is only the being of Supreme its sites in the five lower subtle centres. I Consciousness where all creativity and the
functions through the instrumentation of five manifested universe have come to nothingness; forms of bio-energy, five organs of volitional it is that Supreme Reality which is one and the action, five senses, will-mind, sense-mind, in-whole; that is to be known' ( - Manduky-tellect and sense-consciousness. Consciousness opanishad, 1.7).

is brought into being sensorially; the living body, T h e absorption of sense-consciousness in con-sense-mind, and I-feeling take part in this.

centration is the principal part of layayoga, It is the sensory form of consciousness, that as the a t t a i n m e n t of samadhi entirely depends receives external impressions through the sensory on it. Aditya said: ' T h e real chittakshaya (that channels. Now, I enjoys the external world.

is, the complete absorption of sense-conscious-When the senses become inoperative, as in
ness), which is superconscious in nature, is sleep, the sense-mind may still function without yoga' ( - Akshyupanishad, 2.3). T h e absorption the help of the senses. This function of the sense-of sense-consciousness is associated with the mind is stimulated by the post-conscious im-absorption of the senses, sense-mind, will-mind pressions and desires. T h e usual example of and intellect. This absorption is not the dark this is dreaming. In deep thinking, the senses state of the mind. It brings into being that may be inoperative to a great extent. But when consciousness which is divinely illuminated.

the senses are absorbed in deep concentration, This is superconsciousness.

the sense-mind becomes free and can acquire T h e process of absorption, technically termed knowledge extra-sensorially. This knowledge here apanchikarana ('dis-quintuplication') has falls under three categories: the same type of been described as follows: T h e 'earth'-form is sensory knowledge acquired without the help of absorbed in the 'water'-form (in concentration); the senses; that form of sensory knowledge which

'water'-form in 'fire'-form, 'fire'-form in 'air'-
cannot be acquired by the senses; and a supra-form, 'air'-form in 'void'-form, 'void'-form in sensory form of knowledge.

I-consciousness (which includes sense-conscious-When the senses and the sense-mind become
ness, intellect, will-mind and sense-mind), I-inoperative, sense-consciousness becomes mask-consciousness in the mahan-principle (super-ed, giving rise to apparent nonconsciousness.

consciousness), m a h a n in awyakta, that is prakri-It happens normally in deep sleep. But in
ti (primus) and awyakta in purusha (disembo-layayoga concentration, sense-consciousness is died consciousness principle) ( - Paingalopa-absorbed, and sense-mind, will-mind a n d in-nishad, 3.6).

tellect are also absorbed, and the undifferentiated It has been said: ' T h a t Brahman in the conscious 'Substance' of the sense-consciousness creative aspect is I n d r a , t h a t is, endowed with is spiritually transformed into highly rarefied the great yoga power, and is Prajapati - the superconsciousness. This is the stage of super-first being with attributes; all the dewatas -
conscious concentration. T h e Supreme Spirit super-beings, the five mahabhutas (metamatter) is 'seen' through superconsciousness. W h e n and all beings, including those which are
superconsciousness is also absorbed in supreme produced from eggs, which are viviparous,
concentration, what remains is infinite Brahman.

insects, plants, other animals and men - and At this stage, there is neither sense-consciousness, their sources - all are absorbed in the supernor nonconsciousness, nor superconsciousness; conscious knowledge; superconsciousness is the it is neither a conscious state, nor an unconscious centre of the absorption of all these and lokas state, nor any intermediate state. T h e reality (worlds). Superconsciousness is illuminated by remaining in this state 'cannot be seen, as it is Brahman' ( - Aitareyopanishad, 3.1.3).

beyond the senses; it cannot be " t a k e n " , as it is Here the secret of absorption has been dis-71

Fundamentals of Layayoga
closed. In relation to mind-matter phenomena, form, from that water-form and from that

Brahman, with its Supreme Power, is in the
earth-form, and from that in turn the entire creative aspect. The universe and all beings are universe and all beings have been manifested.

the manifestation of the creative force of Brah-

(Beyond all there is) Brahman - the undecaying, man. The lokas are the chakras - the sites of immortal, immutable and whole reality. By
sensory and mental functions. The mahabhatas controlling the prana-apana bio-forces, spiritual and tanmatras and the sense-principles are in the light should be ignited in the mind in deep lower five centres. Consciousness and mental concentration; this will lead to the attainment functions are in the upper centres. Consciousness of Brahman' ( - Sannyasopanishad, 4.6).

becomes limited when it is a field of perceptivity, At the sensory level, our consciousness is in intellection and volition. This consciousness is union with the sensory objects through the
nurtured by the penetration into it of the
functioning of the senses. This contact is com-objective substances lying outside it. When pletely broken when consciousness is in union the sense-principles and sense-mind are absorbed with that luminous Kundalini, radiating spiritual in concentration, this consciousness becomes a knowledge. This union is effected in stages.

non-being, not by becoming non-consciousness By appropriate practice, in which pranayama but by being transformed into prajnana, that is, forms an intrinsic element, the consciousness is superconsciousness. When the sense-conscious-irradiated by the Kundalini-light and the mind ness becomes inoperative, the picture of the is spiritually strengthened. Such a mind is able external world vanishes. Therefore, the absorp-to display desireless will, by which concentration tion of sense-mind, sense-consciousness, intellect is maintained and developed to a deep form.

and will-mind creates a state of consciousness Now it is possible to get the senses and sensory which is beyond all these. It is now prajnana -
objects absorbed in deep concentration. When superconsciousness which is super-refined and all the the senses and sense-mind are absorbed, illuminated by divine light.

consciousness is transformed into superconscious-There is a Waidika process of absorption,
ness. Finally, infinite supreme Brahman is
termed 'Ekadhanawarodhana', meaning, Prana
reached by getting superconsciousness absorbed (bio-energy) -Control ( - Koushitakyupanishad, into Kundalini. It is an ancient Waidika process 2.2). The sensory functions of the mind are of absorption in concentration.

based on the functioning of the bio-energy in the It is stated: 'There is in the void of the mind body. The concentrated state of consciousness is a reality which is birthless, one and eternal.

difficult to attain without the control of bio-That Narayana - the Supreme Spirit, takes the energy. It is the process of developing concentra-forms of earth, water, fire, air and void and lives tion causing absorption of cosmic principles in within them as a living being, but they do not which bio-energy-control plays an important know him; he is in the forms of sense-mind, sense-role.

consciousness, intellect and I-feeling, abiding First, the five sensory forms should be reduced in them as a living being, but they do not
to their right mantra-forms with which are
know him; he is in the forms of awyakta (prakriti) linked appropriate dewatas (deities). With
and akshara (Supreme Being with attributes), the help of the mantras, the senses should be and is in them as a living being, but they do not absorbed in concentration in the deities. There-know him; and he is in the form of dissolution, after, the deities are dissolved in the central lying in it, but it does not know him. He is the dewata in the form of kundalini, aroused by the Supreme Spirit, lying within all beings; he is absorption of pranic forces in pranayama, while without impurities; he is divine being and
in concentration. After this, the sense-conscious-one and luminous by his own splendour; he is ness and, finally, superconsciousness are absorbed Narayana - Supreme Consciousness' ( - Adhya-into kundalini.

tmopani5«ad, 1-1).

It has been said: 'From mind void-form,

Here the process of absorption has been des-from void-form air-form, from air-form fire-cribed. Unless all the cosmic principles are 72

Layayoga - Its Significance and Method absorbed, Narayana is not reached, though he is existing in subtle form, which has its centres in everything in his supreme aspect. T h e of operation in the individual organizations, and first part of the process consists in the absorption there is a senso-mental process which connects of the sensory principles by stages. T h e second the external world with the individual inner part is the absorption of sense-consciousness world. T h e original cosmic energy principle with sense-mind, intellect and I-ness. T h e third in its inertia aspect is the root of the manifested part is the absorption of prakriti and God in phenomenon we call matter. T h r o u g h the senso-divine form. And finally, there is the recoiling mental process the outer world is brought into of that grand power - Kundalini, who has consciousness and is known. T h e price of acquir-absorbed into her everything, into Narayana -
ing senso-mental knowledge is the masking of Supreme Being.

spiritual knowledge. T h e latter arises in con-About the process of absorption it has been sciousness when it is not impurified and diversi-stated that: ' T h e earth-form is the heart of all fied by the penetration of sensory objects.

smell (that is, the smell principle); water-form T h e spiritualization of consciousness means the is the heart of all tastes; fire is the heart of all development of one-pointed consciousness. U n -
forms; air is the heart of all touch; void is the less the sensory principles are m a d e inoperative heart of all sounds; awyakta (primus) is the heart by appropriate means, this cannot h a p p e n .

of all mental powers; mrityu (that is, the central T h e spiritual power is anti-multifarious and, spiritual power causing absorption) is the heart consequently, is in the nature of concentrated-of all beings; (after absorption of all principles) ness. T h e whole source of spiritual power in the mrityu becomes one and the same with the
individual organization is Kundalini - the coiled Supreme Being. Thereafter, there is neither power.

being of anything nor nonbeing of anything, nor Kundalini is the Supreme Power in her anything which is beyond being or nonbeing of spiritual aspect. But when the eternal energy anything. This is nirwana - liberation' ( - Subal-of the Supreme Power is directed towards
opanishad, 7.13.2).

assuming a finite form, Kundalini remains The smell principle is intimately related to coiled, and mundaneness arises in consciousness.

and supported by the earth form. T h e

T h e method of arousing Kundalini and uniting centre of the earth-form is the right place for her with Parama Shiwa - Supreme Spirit - is the absorption of the smell principle. Similarly, the essential part of layayoga. First of all, the appropriate centres for the absorption of the aroused Kundalini moves towards the
the taste, sight, touch and sound principles are Supreme Spirit. This creates a spiritual flow to the centres of the water, fire, air, and void forms.

God in the consciousness, and, stage by stage, The senses should be absorbed in these centres the various cosmic principles are absorbed into stage by stage. T h e n the mind with all its powers Kundalini. T h e n the spiritual consciousness or faculties should undergo negativity. T h e r e -
itself is absorbed into Kundalini, and ultimately after, mrityu (death) which is the heart of all Kundalini herself is absorbed into Supreme beingness becomes united, as Kundalini, with Spirit. T h e awakening of kundalini and the Supreme Consciousness.

spiritualization of consciousness through the This is the picture of the Waidika process of absorption of various cosmic principles stage absorption. T h e essential part of this process by stage is the process of concentration of has been adopted in Tantrika layayoga.

layayoga. T h a t form of concentration, in which consciousness is completely free from nonspiritual elements by absorption, and is fully illuminated by the luminous Kundalini, is the Tantrika Form of Layayoga
highest stage of samprajnata samadhi (superconscious concentration). Thereafter, kundalini absorbs the spiritual consciousness and finally The outer objective world is the effect of the she herself is absorbed into Supreme Spirit; materialization of the cosmic m e t a m a t t e r energy, 73

Fundamentals of Layayoga
it is the stage of asamprajnata samadhi (non-mala, Part 2, 41.42), and Kundaliniyoga ( - Sha-mens concentration). This is the Tantrika form ktananda-Tarangini, ch. 4, pp. 21, 28). This of layayoga.

yoga has also been termed shatchakrayoga Angira said: 'Knowing the intimate relation ( - Rudrayamala, Part 2, 29.9), because the between the cosmic objective phenomenon and six subtle centres become involved in it.

the individual consciousness, the conduction of kundalini towards the Supreme Being and her absorption in that in concentration is the third, that is layayoga' ( - Daiwmimiangsadarshana, Limbs of Layayoga

3.32). T h e unspiritual mutation of consciousness is due to the senso-mental radiations of the objective substance into consciousness, thus Tantrika layayoga consists of nine limbs or parts: producing a state of mundaneness. T h e unspiri-1 Yama, abstention.

tualization of consciousness comes to an end 2 Niyama, observance.

when the central coiled spiritual power is

3 Sthulakriya, muscular control process.

aroused and absorbs into itself, in deep con-4 Sukshmakriya, breath control process.

centration, all the senso-mental principles; and 5 Pratyahara, sensory control.

ultimately the aroused spiritual power is absorb-6 Dharana, holding-concentration.

ed into the Supreme Spirit. T h e absorption 7 Dhyana, deep concentration.

process of concentration, first developed to a state of superconcentration, and finally to 8 Layakriya, absorption process (absorptive supreme concentration, is layayoga.

concentration).

9 Samadhi, superconcentration.

Shiwa has disclosed innumerable absorption
processes for the attainment of layayoga. It has T h a t layayoga is essentially based on the been stated: 'Krishna-dwaipayana and other
eightfold yoga, is clearly seen from its parts.

yogis practised layayoga through absorptive T h e specific characteristic of layayoga is the concentration in the nine subtle centres'

absorption process. T h e other eight parts have ( - Yogarajopanishad, 4 - 5 ) .

been dealt with in chapter 1. But, from the Deep concentration is in the nature of absorp-layayoga viewpoint, some of these parts need tion in which all the creative principles are special consideration.

absorbed stage by stage as concentration
becomes deeper, Ishwara said: 'A yog; should try to attain, in concentration, union between the embodied spirit and the Supreme Spirit.

Muscular Control Process

In concentration, all the cosmic principles should be absorbed, from the effect to the cause, in a reverse order, in Supreme Spirit. In this T h e muscular process consists in asana, i.e.

manner, the earth principle should be absorbed posture, and m u d r a , i.e. control exercise. In in the water principle, water in fire, fire in air, layayoga, lotus posture (padmasana), auspicious air in void, void in sense-mind, sense-mind in posture (swastikasana), and accomplished

I-consciousness, I-ness to supermind, and super-posture (siddhasana) have been adopted for
mind to prakriti (primus), and prakriti to
the practice of concentration and breath-control.

Supreme Spirit in concentration' ( - Gandharwa-Eight control-processes (mudras) have been
tantra, ch. 11, p. 50).

adopted in layayoga, namely, shambhawi, that As the fundamental part of layayoga is the
is internal gazing; pancha-dharana, that is arousing of kundalini; and the absorption of the five forms of holding-control; shaktichalana, various principles in kundalini during her course that is internal power-conduction; and yoni-through the different subtle centres, so this m u d r a , that is anogenital control. Shambhawi yoga is also called Kundaliyoga ( - R u d r a y a -
is practised, especially in relation to sensory 74

L a y a y o g a - Its Significance and Method control. T h e chief feature of shambhawi is you can without too much strain, and then
concentration of the mind internally in the slowly expire and relax the neck muscles,
ajna centre, while the eyes can be kept open, abdominal muscles, and genito-anal region.

but without seeing, or closed. By the practice Repeat. Yonimudra is practised to rouse
of shambhawi, sensory control becomes easier.

kundalini.

T h e five forms of holding-control are practised for the mastery of dharana - holding-concentration. In this control, concentration is done with breath-suspension (kumbhaka) in the five lower Breath Control Process
centres on the earth-water-fire-air-void principles (one at a time) with the associated bija-mantras and deities. Shaktichalana and yoni-Breath control process is pranayama (breath-mudra are practised in connection with con-
control). In layayoga sahita (breath-suspension centration in layayoga. Shaktichalana is the with inspiratory-expiratory phases) has been first part of the control exercise which culminates specially adopted and developed into bhwta-in yonimudra. Shaktichalana comprises the
shuddhi pranayama - internal purificatory brea-following factors: application of pressure on the thing. This is the main breath-control in layayoga.

perineal region by the heel of the left leg by Ujjayi (both-nostrils breath-control) and shi-assuming the accomplished posture (siddhasana), tali (lingual breath-control) are also practised.

or by the heels of both legs by assuming the Another i m p o r t a n t breath-control practised in adamantine posture (wajrasana), anal lock(mula-layayoga. is kewala (automatic breath-suspen-bandha), abdomino-retraction (uddiyana-ban-
sion) achieved by concentration. Purificatory dha), breath-suspension (kumbhaka) and
breath-control will be discussed in chapter 6.

thoracico-short-quick breathing (bhastrika). T h e execution of pressure and control in a definite order and at different points with breath-control helps much in the rousing of kundalini and in Concentration in Layayoga
her ascent. In hathayoga, shaktichalana has been combined with great control-posture (maha-mudra), great-lock (mahabandha), great pierc-In layayoga there are three main forms of
ing control (mahawedha), and chin-lock (jalan-concentration: thought-concentration, bindu-dhara-bandha). In layayoga shaktichalana is the concentration a n d absorptive concentration.

first stage of control and it assists yonimudra.

Thought-concentration is generally practised Yonimudra is performed as follows: assume
in the bhatashuddhi process. T h e r e are also the accomplished posture, with pressure on the five special forms of thought-concentration which perineum by the left heel and a pressure on the help in bhutashuddhi concentration. T h e y a r e : hypogastric region of the abdomen (the median First Form - Concentration in the muladhara region of the abdominal wall), by the right centre. This concentration has three forms -
heel; now concentrate your mind on the
concentration on the earth principle with its muladhara centre, and inspire through both
colour and shape; concentration on the earth-nostrils or through the mouth by making the bija; and concentration on Deity Brahma. This lips resemble the beak of a crow, and at the same concentration is done with breath-suspension.

time contract the anus and genitalia forcefully Second Form - Concentration with breath-and do abdomino-retraction; at the end of
suspension in the swadhishthana centre on inspiration suspend the breath with chin-lock; (1) water principle, (2) water-bija, and (3) Deity during suspension of breath maintain the genito-Wishnu.

anal contraction and abdomino-retraction, and T h i r d Form - Concentration with breath-hold in consciousness the luminous form of
suspension in the manipura centre on (1) fire kundalini in concentration; suspend as long as principle, (2) fire-bija, and (3) Deity R u d r a .

75

Fundamentals of Layayoga

Fourth Form - Concentration with breath-
develops into absorptive concentration, that is, suspension in the anahata centre on (1) air concentration becomes so deep that it causes principle, (2) air bija, and (3) Deity Isha.

absorption of various creative principles. In Fifth Form - Concentration with breath-sus-this m a n n e r , consciousness is freed from all pension in the wishuddha centre on (1) void senso-mental activities, and consequently reaches principle, (2) void-bija, and (3) Deity Sadashiwa.

a stage which is beyond all mentation. So,

Bindu-concentration is actually the concentra-consciousness is transformed into supercon-
tion on the aroused super-luminous Kundalini.

sciousness by absorptive concentration and

Concentration-on-bindu consists of two phases: samadhi is attained.

first, the rousing of Kundalim by concentration In absorptive concentration the senses, sense-combined with shaktichalana and y o n i m u d r a ; mind, sense-consciousness, and intellect, are and second, concentration on the roused Kunda-absorbed step by step, into Kundalini, and lini. W h e n K.undalini is first aroused, it appears consequently the cosmic strata of consciousness as if she were 'shaking' and consequently con-vanish. Now consciousness assumes a new char-centration is interrupted. By applying specific acter in which perceptivity, intellection, volitive-concentration on kundalini in the ajna centre, ness and affectivity are not recorded. It is now she then appears steady and concentration
in a divine form a n d in deepest concentration.

becomes deeper and deeper. In deep concentra-It is the state of samadhi - superconcentration.

tion, Kundalini may assume the divine form of T h e following are the levels of absorptive-Ishtadewata - Supreme Being in form. When
concentration.

Ishtadewata is 'seen' in concentration, it becomes First, absorption of sex and smell principles; so deep that absorption follows.

absorption of earth principle with its bija; and Those who are not able to arouse K.undalini absorption of Deity Brahma and Power Dakim -
in bindu-concentration, should first practise all into kundalini in the muladhara centre.

thought-concentration in the following m a n n e r .

Second, absorption into Kundalini of excretion T h e object of concentration should be held and taste principles; water principle with its in consciousness in concentration without any bija; Deity W ishnu and Power Rakim in the interruption and an a t t e m p t should be m a d e to s w a d h i s t h a n a centre.

prolong concentration. Either assume the accom-T h i r d , absorption into kundalini of locomo-plished posture or the lotus posture for con-tion and sight principles; fire principle with its centration. T h e objects of concentration are bija; Deity R u d r a and Power Lakini in the as follows:

manipura centre.

Fourth, absorption into kundalini of prehen-1 Deity Brahma in the muladhara centre.

sion and touch principles; air principle with 2 Deity Wishnu in the swadhishthana centre.

its bija; Deity is ha and Power Kakini in the 3 Deity R u d r a in the manipura centre.

anahata centre.

4 Deity Isha in the anahata centre.

Fifth, absorption into Kundalini of speech

5 Deity Sadashiwa in the wishuddha centre.

and sound principles; void principle with its 6 Deity Parashiwa in the indu centre.

bija; Deity Sadashiwa and Power Shakini in

7 G u r u in the twelve-petalled centre u n d e r the the wishuddha centre.

thousand-petalled centre.

Sixth, absorption into kundalini of Power

8 Extremely rarefied, lightning-like, luminous H a k i n i ; and sense-mind in the ajna centre.

Kundalini in three and a half coils round Swa-Seventh, absorption into Kundalini of sense-yambhulinga in the muladhara.

consciousness in the manas centre.

Eighth, absorption into Kundalini of intellect T h e third is the absorptive concentration.

in the indu centre.

This is the vital part of concentration in laya-T h e absorption of sense-mind, intellect, and yoga. W h e n the aroused Kundalini is m a d e sense-consciousness into Kundalini occurs in steady by bindu-concentration, concentration the ajna, manas and indu centres. This is the 76

Layayoga - Its Significance and Method last phase of absorption at the senso-mental formed into superconscious concentration. It level. Thereafter K.undalini passes into the is the fourth stage of concentration.

thousand-petalled centre and consciousness be-At the highest stage of superconscious con-
comes Mahan - superconsciousness in which
centration, superconsciousness is absorbed into superconscious concentration arises and the Kundalini. Then Kundalini unites with Parama whole consciousness is lighted by the luminous Shiwa - Supreme Consciousness and becomes

Kundalini. There is nothing but kundalini.

one and the same with that. This is the state of This is the stage of samprajnata samadhi. At asamprajnata samadhi. In layayoga, it is called this stage absorptive-concentration is trans-Mahalaya - supreme absorptive concentration.

77

CHAPTER 3

Kundalini -
the Coiled Power

It is not possible to say that T r u t h in its supreme concentration. W h e n the functions of the senses, form, which is the ultimate reality, 'is this and sense-mind and intelligence completely stop not that'. But through memory, the revealed owing to the operation of supercontrol, super-truth can be transferred to the highly rarefied conscious knowledge arises from the calm and intellectual level where it takes a meaningful one-pointed consciousness. Even this knowledge sound form - the spiritual language; and through appears to be too gross in relation to supreme this language, the seers have said:

knowledge of Shiwa; so it does not reach Shiwa.

Parama Shiwa - Supreme God - is Nishkala,

T h e supermind (mahan manas) which is super-that is, in which Shakti (Power) remains un-purified and illuminated by super-light of sama-manifested. At this stage, Shiwa is not separate dhi, appears to be much coarser than Supreme from Shakti and Shakti is not separate from Consciousness. W h e n superconsciousness is dis-Shiwa. In other words, when Shakti has been solved by the control developed to its highest completely united with Shiwa, she has no sepa-point, then a state of mental negativity arises.

rate entity, Shakti is all Shiwa, it is the stage This non-mental state is neither darkness nor of Nishkala Shiwa. T h e beingness of Shiwa is nothingness. It is the state of Supreme Conscious-maintained by Shakti and Shakti belongs to
ness - the disembodied Consciousness at its high-Shiwa. This indicates the beingness of Shakti est level.

is in the beingness of Shiwa. So Shiwa is alone, Knowledge of the world cannot penetrate
one and without a second. This means that in into concentrated superconsciousness, because Supreme Shiwa there is nothing but Shiwa;
this knowledge is associated with the oscillatory there is no universe but only Shiwa; even the form of consciousness. Also the most rarefied Supreme Power does not exist as a distinct
concentration-knowledge (samadhi prajna) is entity, her beingness is in Shiwa.

below the non-mental supreme knowledge which Is Shiwa then void - nothing? N o ! It is not.

exists only in the form of Shiwa. T h e highest Shiwa is all, there is nothing else but Shiwa.

stage of one-pointedness of consciousness is Shiwa is full, perfect; how can there be anything samadhi - superconcentration. In this state, else in the being of Shiwa? Shiwa is the only prana (power principle), functioning in relation being, because he is all; anything else is null in to mind, becomes concentrated and, as a result, the beingness of Shiwa. Because of this, any-mind is transformed into supermind. T h e super-thing which is limited does not exist in Shiwa, mind is illuminated by superconscious light and so he is infinite, and in infinite Shiwa (prajnaloka) arising from superconcentration in there cannot be anything but he.

which pranic concentration by supercontrol

W h a t is the nature of the beingness of Shiwa?

has reached a very high degree. This is the state It is beyond the senses and intelligence; it is of superconscious concentration. But when this even beyond superknowledge arising from super-pranic concentration reaches its supreme limit, 78

Kundalini - the Coiled Power then prana assumes a form technically called specific powerfulness being manifested, but re-Bindu. At this stage superconscious knowledge mains as yoga-power of Shiwa in his being.

disappears and along with it, mind becomes a And still there is a suggestion that Supreme negative factor. This non-mental and supremely Power is also the source of specific power over concentrated state of Power develops from
and above the yoga-power. This is the third supreme control. At this stage, power, as
stage of supreme concentration. At this stage, Supreme Power, is in supreme union with Shiwa.

the yogi experiences the full expression of the In the real nature of the being of Shiwa is yoga-power of the Supreme Shakti in the being-supreme control which, in turn, is non-mens ness of Shiwa with, as it were, a faint trace of supreme concentration, and this is in the nature specific power in the form of destruction of of supreme union. This supreme control, supreme anything which is not non-mind-non-matter
concentration and supreme union constitute
consciousness, in supreme concentration. H e r e Mahayoga - supreme yoga. Shiwa is in the
is a suggestion that Shakti (Power) has two nature of Mahayoga. T h e knowledge of Shiwa aspects: first, the yoga-power which is in full is beyond the superconscious concentration-expression in the being of Shiwa when Shakti knowledge, and, therefore, it is ultra-superis Shiwa; second, the specific power which flows consciousness-knowledge, or non-mens supreme away from Shiwa and manifests in creativity.

knowledge. It is the state of non-mens supreme In the Shiwa-Shakti phenomenon, there is an concentration.

expression of yoga-power and the unmanifesta-In the supreme union of Shiwa and Shakti,
tion of creativity, but there is a faint trace of the being of Shakti is the being of Shiwa, as this.

Shakti is an intrinsic part of Shiwa. This supreme T h e fourth phenomenon is Nada. At this stage, union is in the nature of love and bliss. This love the specific power of Shakti, which was latent in is supreme love and the bliss is supreme bliss.

the Shiwa-Shakti phenomenon, is aroused. T h e So, mahayoga (supreme yoga) is in the nature Nada-power is the germ of that great power
of supreme love-bliss. Shiwa in union with his which manifests as divine creative power to Shakti is in supreme concentration through
effect the universe of mind and matter. T h e supreme control. Shiwa is in supreme yoga.

specific power aspect of Shakti, which remains This is Nishkala (power absorbed in) Shiwa as non-being in Nishkala and Sakala Shiwa and and the Supreme Power is one and the same
hidden in the Shiwa-Shakti phenomenon, is
with him. This is the fifth (final) stage of supreme aroused at the nada stage as prana, which is the concentration (asamprajnata samadhi).

origin of the great creative power. T h e pranic Nishkala Shiwa also appears as Sakala Shiwa force is concentrated to its supreme degree in when the power aspect is more pronounced,
what is called Bindu, in which the supreme
though Power remains as the being of Shiwa.

creative power is about to manifest. Bindu is At this stage, the beingness of Shiwa, which is the fifth phenomenon.

the beingness of Supreme Power, is experienced From the yoga viewpoint, the yogi being at
as non-minded full consciousness and full bliss the highest level of superconscious concentration, in supreme concentration. T h e yogi with the causes absorption of the highly purified super-experience of full bliss-consciousness is establish-mind and super-knowledge, and reaches the
ed in non-mens concentration. This is the fourth bindu level. It is the first stage of non-mens stage of supreme concentration. This stage of concentration. This non-minded concentration is full bliss-consciousness merges into supreme not a state of deepest darkness. It is a stage in oneness of Shiwa and the Supreme Power as
which prana is free from the 'cover' of the mind Nishkala Shiwa in supreme blissfulness and and supremely purified and concentrated to its consciousness in Supreme concentration. This highest degree. This concentration is so immense is the final stage of non-mens concentration.

that, as it were, at any moment, prana might The third is the Shiwa-Shakti level. At this burst out and become scattered. T h e pressure stage Shakti - Supreme Power, is without her of this motionless pranic power is so great 79

Fundamentals of Layayoga
that it seems as if the yoga-power is forced into Prana is a complex phenomenon. It is the

Shiwa, where it remains and shines. But, in principle of eternal energy embedded in Supreme reality, the yoga-power is awakened at the bindu Power. It is said: 'Dewatamayi Aditi came into level and, step by step, its unfoldment occurs.

being as prana and with the mind-matter'

T h e yogi at first experiences great difficulties ( - Kathopanishad, 2.1.7). Aditi is the unlimited in becoming established on the bindu level.

Supreme Power who is dewatamay;, that is,

T h e tremendously powerful pressure of the whose being is the being of Shiwa - Supreme concentrated pranic force, causes him to descend.

God. T h e specific power of Supreme Shakti But, at the right moment, he is able to obtain (Power) is seen in the expression of that aspect the support of the yoga-power, which grows
of her power which is prana, and the mind-
step by step a n d , at a certain point, exhibits matter p h e n o m e n a arise from pranic creativity.

supreme control, by which prana is controlled.

This is why it has been said: ' T h e entire universe, W h e n this occurs, the yogi reaches the nada everything, arises from prana and is maintained level. This is the second stage of supreme con-by prana' ( - Kathopanishad, 2.3.2). So 'All centration. Prana, being controlled by supreme are established in prana' ( - Prashnopanishad, control, is transformed into the nada form.

2.6).

N o w the yoga-power develops to such an extent T h e Supreme Power has two modes of exist-that the nada form is absorbed into Supreme ence. First, Supreme Power as Supreme Con-Power. At this point the yogi reaches the Shiwa-sciousness, when its power is expressed as supreme Shakti level. This is the third stage of supreme yoga-power and prana is coiled in Supreme
concentration. Now the yoga-power develops

Power-Consciousness and remains as Shiwa.

to the supreme degree by which the yogi reaches So it is said: 'Prana is Brahman - Supreme God'

the final stage of supreme concentration and his ( - Chandogyopanishad, 4.10.4). Second, Su-being is nothing but the being of Nishkala preme Power in its specific power aspect, ex-Shiwa.

presses its power as prana, which in highest Shiwa-knowledge is beyond the mind in any
concentration is bindu. It is in such concentration of its forms, and so it is non-mental, supreme that, as it were, power will flow out of it. Here consciousness. It comes into being at the bindu Supreme Power expresses its specific powerful-level. Its arousing is caused by the control of ness. At this stage prana in the form of bindu prana, which is supremely purified and without is endowed with creativity. T h e manifestation the contact of mind. This control is effected by of the creative phenomenon is the specificality the yoga-power in the form of supreme control.

of Supreme Shakti.

At the nada level, Shiwa-knowledge reaches its W h e n the creative energy of prana is manifest-second stage of development. Supreme Power, ed, three primary attributes (gunas) are
d u e to the predominance of Shiwa-knowledge, exhibited. T h e first is the primary energy-absorbs prana in the nada form and begins to principle. This is rajas. T h e second is that express yoga-power. Supreme Power in which
principle which exhibits sentience in the form prana has been absorbed exposes Shiwa by its of concentration, knowledge, intelligence and yoga-power. This is the third stage of Shiwa-thought. This is called sattwa (primary sentience-knowledge. T h e expression of full yoga-power principle). T h e primary energy-principle as is only possible when Supreme Power withdraws force-motion undergoes an inertial transforma-completely its specific aspect of power, and is tion. This is tamas (primary inertia-principle).

established in the being of Shiwa as Shiwa.

T h e supremely concentrated prana-

It is the fourth stage of Shiwa-knowledge
force which occurs at the bindu level may, as revealing the sakala aspect of Shiwa. Finally, the it were, manifest itself at any moment. Before sakala Shiwa-knowledge is transformed into
this manifestation, the three primary attributes -

Nishkala Shiwa-knowledge. This is the last
energy-principle, sentience-principle and inertia-stage. It is supreme control, supreme concentra-principle - are zero factors. This is called prakriti tion and supreme union. This is supreme yoga.

(primary creative principle) - a state of negati-80

Kundalini- the Coiled Power vity. But along with the first manifestation of manifested mantra-sound units (matrika), and creative energy the three fundamental principles from which the universe of mind and matter
undergo a state of relativity 'desired' by Supreme emerges.

Power-Consciousness. Supermind arises from

Now from the yoga viewpoint - the yogz
the primary sentience-principle; I-ness, intellec-who has been established in the superconscious tive mind, sense-consciousness, will-mind, sense-field through superconscious concentration is mind and five senses from sentience-energy
endowed with that consciousness which is with-principles; conative faculties from inertia-energy-out sensory objects and without I-ness. W h e n sentience; and tanons, supermatter and matter this concentration develops to its highest level, from the inertia-principle.

the yogi's superconsciousness is absorbed in Now the point is this: how can the universe prakriti, and as a result a stage of mental negati-of mind-matter arise from infinite and supreme vity is reached. T h e n the yogi passes from this Shiwa in which there is nothing but Conscious-stage to the bindu-level. Here the yogi first ness, and even the Supreme Power of Shiwa
experiences non-mens supreme concentration.

is in the being of Shiwa as Shiwa-Consciousness T h e p h e n o m e n a of mind and matter are the How can a finite phenomenon be present in
expression of the great creative power of Ishwara what is infinite? On the one h a n d , Supreme

- God. Shiwa - the supreme God who is with

Power in the form of yoga-power, is in the being both yoga-power and prana-energy at the bindu-of Shiwa as Shiwa; on the other h a n d , Supreme level, appears as supremely powerful Ishwara Power possesses that energy which is specific in creation. In him yoga-power and prana-in nature - the prana-energy endowed with
energy are in harmony. He is in samadhi because creativity. T h e Supreme Shakti has the capacity of his yoga-power, and also the creator of the of manifesting the creative energy as the universe; universe because he is endowed with prazza-and when she is doing so, she is also expressing energy. Prana-energy is fully under his control her specific power M a y a (negato-positivity), by his yoga-power. T h e embodied being does by which the appearance of the universe has not play any role in the creation of the universe been possible. M a y a exhibits an unusual power of mind-matter, because he has no Godly power by which a phenomenon which is unreal is
of creativity. T h e prana-energy is uncontrolled made to manifest in infinite Shiwa; but, in and yoga-power is almost d o r m a n t in him. He reality, this does not exist in Shiwa. In other is the possessor of only small power.

words, the universe does not exist in the being W h a t is the nature of the embodied being?

of Shiwa; the universe is not a fact in the Shiwa-It is that organized life-sentience which is Knowledge. T h e universe exists only in the supported by I-ness with the help of senso-knowledge of an embodied being (Jiwa). T h e mental and intellectual consciousness in which embodied being is an accomplishment of M a y a perceptivity and intellection are the main forms who is capable of making the impossible possible.

of knowledge, and that knowledge is limited; It is that power of maya by which a limitedness a n d in that organized life-sentience, prana-has been attributed to what is limitless. In this energy is limited and yoga-power is feeble, and, way the universe has been m a d e possible.

consequently, it is without super- or non-mens Prana, which is endowed with the power of
knowledge; and all knowledge appears as non-creativity, is first aroused at the nada level.

Shiwa; this is the embodied being.

It becomes supremely concentrated in the

Ishwara manifests his great creative power as bindu-form. This concentrated bindu-power

Brahma (God as creator), sustains the universe is in the nature of Kamakala - the power of as Wishnu (God as sustainer), and absorbs actualizing the 'desire' to create; and consists the universe as R u d r a (God who absorbs the of fifty sound-emitting energy-units in substance.

universe). And that Ishwara, remaining beyond At a certain moment, prana unfolds and its
the manifested universe, is in samadhi as
energy is manifested as pranawa-nada (the sound Narayana (God in his supreme aspect). As the of Ong), in which there is a summation of fifty embodied being is endowed with small power, 81

Fundamentals of Layayoga
he can create only very limited things. He cannot different forms of bio-energy are in operation; create mind-matter but can play a little in the the matter-field where bio-energies operate in mental and material fields. Because of his limited relation to the body; and the mind-field where knowledge, the embodied being is unaware of the operation of bio-energies results in different his Shiwa-being, and even Ishwara remains mental functions.

unknown to him. T h e prana-energy is functioning In the force-field, the fundamental action of in him in a very limited manner, and it is
bio-energy occurs through ida and pingala.

uncontrolled and wastes away before its appro-These two force-motion lines are not like tubes priate time.

or wires through which bio-energy passes.

From bindu to matter, the flow of power has Force-motion lines are not material things.

two forms - the prana-flow and the yoga-power-T h e y are merely directions, forming, as it were, flow. In creation, the prana-flow is very strong invisible lines. Bio-energy flows mainly through and away from Shiwa, and the yoga-power-white and red lines. Activities and consumption flow, which is directed toward Shiwa, is very of energy occur through red line; and control feeble.

of activities and accumulation of energy take T h e embodied being is controlled by the
place through the white flow. In the body,

Kanchukas (the powers of limitation). T h e the red flow causes catabolism, and the white kanchukas are the specific powers of m a y a .

flow anabolism. In the mind, the red flow causes T h e y are five in n u m b e r : Kala (time principle), mental diversity and restlessness, and the white Niyati (regulatory principle), Raga (pleasure flow makes the mind calm, attentive and
principle), Widya (knowledge principle) and reflective.

Kala (life principle). T h e prana-energy which Pleasure which we experience in everyday
is functioning in the embodied being is limited life is the semblance of supreme bliss associated by time, and controlled by the regulatory
with the being of Shiwa. M a n experiences principle. His mind is full of desires due to the pleasure in his creative activities, even though influence of the pleasure principle, and his they are limited in nature. In the mental field, knowledge and power are limited. His knowledge m a n creates material and spiritual sciences.

is essentially based on worldliness, and in it He also experiences much pleasure in the

God remains unknown. T h e love-feeling which building of his body. T h e life-force, having is flowing in him is a restricted and perverse limited expression in the body due to the influen-expression of supreme blissfulness which is in ce of the time and regulatory principles, causes Supreme Power, and is experienced by him
growth and development of the body only for as pleasure, which is often associated with pain a certain limited time, and thereafter gradual and is the source of desires. T h e prana-energy decline and finally death. It is possible for in the form of life-force makes him a living m a n to develop great physical strength and and conscious being. By the influence of time his prolong youth by appropriate methods, but
life is only of short duration.

senility cannot be altogether prevented, and Life in the embodied being is a limited expres-death is inevitable. This is why eternal youth sion of prana-energy, and is maintained by the and life remain as dreams.

five-fold function of prana. These a r e : pranana, Begetting a new being is the highest form of which supports the other four functions; apanana, creativity of the embodied being, by which the causing energy to operate centrifugally;
race is perpetuated. T h e procreative power is udanana, causing energy to operate centri-usually plentiful in all beings. Great intelligence petally; samanana, which causes equilibrium plays no part in it, though there is room for a m o n g other force-motions; and wyanana, which constructive thoughts in this matter for man.

causes energy to move in all directions. Life For procreation it is not necessary to have a in the body and sentience of the mind depend highly developed and strong body, though
upon these functions. Prana as wayu has three health and vitality are very helpful. And above fields of operation - the force-field where the all, the highest pleasure is experienced in the 82

Kundalini - the Coiled Power enjoyments of this kind. Procreation is a natural cess (japa) while seeing the desire-provocative fact in life; but the enjoyment, which is insepar-points.

ably associated with it, is also a natural fact.

Touch-process - Concentration with sound-pro-It appears that in the procreative act enjoyment cess while in contact with desire-provocative is the primary factor and begetting children is points. It has several stages: (1) with close secondary. Experience shows that hunger for contact; (2) with slight contact; (3) with direct this enjoyment persists after the loss of procre-contact - passive; (4) with direct contact -
ative power. We also find that conception
dynamic.

usually occurs after many such enjoyments. T h e Dynamic contact becomes effective when
object of creativity is fulfilled by having one ujjayi kumbhaka (both-nostrils breath-control) child through many enjoyments. T h e pleasure in combination with uddiyana (abdomino-retrac-experience drives the two sexes again and again tion) and mulabandha (anal lock) is incorporat-to perform this act, and under all circumstances.

ed. At the final stage of enjoyment, the sexual Is this natural enjoyment of pleasure ugly, desire, concentrated to its highest degree, is shameful and unspiritual? We also find so m a n y absorbed in the mantra-sound 'Kling' in the artificially continent persons.

triangular process of the muladhara by con-

T h e most intensified desire, and the love centration combined with sound-process; a n d associated with it, in sexual enjoyment cause this results in the development of a state of violent agitations of the mind and body. T h e deep concentration. In this state, kundalini, infatuated mind finally becomes absorbed in who is in yoga-sleep (superconcentration) in deep lust-love in enjoyment; and the whole
the triangle, is aroused and extends herself body takes part in it and helps the mind to exper-from muladhara to ajna. T h e n kundalini comes ience the greatest pleasure by bringing about to the sahasrara, and superconscious concentra-consummation. Thereafter, there is content-
tion is attained. Finally, Kundalini proceeds ment and relaxation.

still further and is absorbed in Parama Shiwa -

Supreme Being in non-mens supreme con-
centration.

This a d a m a n t i n e control process is extremely Adamantine Control
difficult and m a n y practitioners are unable to execute it successfully. Unless the force aroused in the strongest desire is converted into spiritual The yogi sees that the yoga-power is involved concentration by control, Kundalni will not be in sexual enjoyment. He sees that the highly aroused. This is why it is very necessary to pre-excited mind becomes fully absorbed in deepest pare oneself by bhutashuddhi (purificatory
pleasure by abandoning other thoughts. This thought-concentration). Now we have to study mental absorption has been possible by the
the nature of Kundalini.

aroused powers of control and concentration through intensified lust-love in enjoyment. In the body, the retentivity aroused by control plays an important role in enjoyment. According Kundalini
to yoga, yoga-power is expressed naturally in enjoyment to a certain extent, and it is possible to utilize it for developing concentration. T h e

'kundalini' and 'Kundali' are both Waidika yogi is able to get sexual desire absorbed in the and Tantrika terms. T h e y have been used mantra 'Kling' by a special process, and to be in extensively and are widely known. T h e y are a state of concentration.

synonyms. kundalini has one thousand and

The yoga-process consists in two main forms -
eight names ( - Rudrayamala, Part 2, 36.6-192), sight-process and touch-process.

and each n a m e signifies her specific character.

Sight-process - Concentration with sound-pro-T h e word Kundalini is from kundala, meaning 83

Fundamentals of Layayoga
circular or spiral or coil. kundalini is that power maintained, and, consequently, alimentary and which is circular, or spiral, or lies in coils. T h e other functions of the body are carried out.

meaning of Kundali is the same.

W h e n the d o r m a n t and supremely splendorous It is stated: 'kundali' is a power' ( - Yoga-kundali' is aroused by the control of bio-energy kundalyupanishad, 1.7). Also, 'kundali power in combination with supra-heat-energy, she
lies in eight coils above the Kanda point' ( - Yoga-appears in the Hrit centre' ( - Trishikhi-
chudamanyupanishad, 3 6 ) ; 'Here, i.e., in the brahmanopani.$«ad, Mantra Section, 63-65).

triangle in muladhara, lies kundalini - the This means that kundali power remains in eight supreme power' ( - Yogashikhopanunad, 1.169); coils around each of the eight subtle centres

'the yogis attain liberation when Kundalini from the muladhara to the indu, causing the power rises above the Kanda' ( - Yogashikhopa-manifestation of knowledge arising from the nishad, 6.55); 'here is kundalini - the supreme activation of five senses, sense-mind, sense-power' ( - Warahopanishad, 5.51); 'kundalini consciousness and intellect. This coiled state power is in eight forms and in eight coils'

of kundali also causes bio-energy and all organs ( - Shandilyyopanisha, 1.4.8). So, according to of the body to function. T h e coil indicates the the Waidika viewpoint, expressed in the Upad o r m a n t phase of kundali in which the spiritual nishads, kundalini or kundali is the power. T h e consciousness remains unmanifested and the

Tantrika viewpoint is also the same.

sense-consciousness is aroused. In this way, eight It is stated: 'Shiwa (Supreme Being) is like great creative principles are in operation. They a corpse without Kundali power' ( - G a y a t n -
are the five sense principles located in the lower tantra, 3.131); 'Here lies Kundali power in a five centres a n d the sense-mind, sense-conscious-latent state, and is without form' ( - Brihan-ness and intellect in the upper three centres.

nilatantra, ch. 8, p. 6 2 ) ; 'kundalini power is In each centre there is a coil, and this makes a the Mother Goddess and lies in one h u n d r e d creative principle situated in an appropriate coils' ( - Bhutashuddhitantra, ch. 16, p. 14); centre manifest in consciousness. So, kundali'

'Pinda (basic force of the body) is kundalini is the spiritual power-consciousness. When she Power' ( - Mundamalatantra, ch. 6, p. 10).

is in coils, spirituality remains hidden and Now, the n a t u r e of kundalini power should worldliness comes into being. When kundali
be investigated. It is stated: 'Lightning-like is aroused from her coiled state, spiritual power luminous and subtle kundalini lies within it and spiritual consciousness are manifested.

(muladhara); she is 'seen' in concentration, and It is further stated: 'Very bright like ten million as a result all sins are destroyed and liberation lightnings and extremely subtle like a lotus-is attained' ( - Adwayatarakopanishad, 5). So, filament, kundalini' is in that (i. e. the mula-kundalini is subtle, that is, she has no material d h a r a ) . T h e r e is the cessation of unspiritual form, and she is super-luminous. Consequently, knowledge. T h e "seeing" of Kundalini causes she is beyond the senses. But she is 'seen' or the destruction of all sins' ( - Mandalabrahma-realized in concentration. This means, when the nopanunad, 1.2.6). Here also kundalini' is des-sense-consciousness is transformed into con-cribed as supremely luminous and subtle (with-centrated superconsciousness, it becomes illu-out form). She is the central spiritual power-minated by the luminous kundalini'. At this consciousness. W h e n she is aroused, unspiritual stage all worldliness vanishes and the yogi knowledge a n d worldliness disappear.

ultimately attains liberation. This indicates About the coils of Kundali-power it is said: the spiritual nature of Kundalini.

kundali'-power is of the form of eight coils above It is stated: 'kundali' is in the form of eight the K a n d a ; she is the cause of bondage for those coils a r o u n d the eight cosmic principles. She who are unspiritual, and of liberation for the remains veiled by encircling completely the yogis' ( - Yogachudamanyupanishad, 44). The entrance to brahmarandhra (passage to the
coils of kundalini cause bondage. T h e coils are sahasrara centre). W h e n kundali' is coiled in this the unmanifested spiritual power and conscious-manner, the functioning of the life-force is ness. Consequently, eight coils release the senso-84

Kundalini - the Coiled Power intellectual knowledge of an unspiritual
muladhara) lies the supreme power called Kun-character. This is the cause of bondage. But a aalinf ( - Yogashikhopanishad, 5.6). So, Kun-yogi', by concentration, arouses Kundalini by dalini is the Supreme Power. In other words, causing her to uncoil and, ultimately, attains Kundalini is the spiritual aspect of Supreme liberation. So, when Kundalini is coiled, spiri-Power, which is different from the creative tuality is blocked, and when she is uncoiled, aspect of Supreme Power. When Kundalini
spirituality is manifested.

is manifested, the creative aspect is withdrawn The two phases of kundalini have been more
and Supreme Power as kundalini becomes united clearly stated here: 'When the power in the with Parama Shiwa and remains one and the
muladhara (that is, kundalini-power) is asleep same.

(that is, coiled), the knowledge of the objective Let us now consider the Tantrika exposition world appears due to sleep (that is, spiritual of Kundali. It has been stated: 'Within the body unconsciousness). When the power inherent in is the muladhara and within the latter is a Kundalini is aroused, the true knowledge of the triangle which is the abode of luminosity (i. e.

three worlds (that is, the spiritual knowledge at kundalini).... Within the void of the triangle the three levels of mind, power and matter) is which is as bright as ten million moons, lies attained. He who has gained the knowledge of Kundali - the Supreme Power-Consciousness the muladhara (and Kundalini) goes beyond (paradewata) who is splendorous like ten million darkness' ( - Yogashikhopanishad, 6.23-4).

suns, and as subtle as the lotus-filaments, and When Kundalini is in coils, the senso-intellectual lies in three and a half coils' (Gayatritantra, knowledge is manifested, and when she is roused, 3.44-6). And also, 'The Supreme (para) Kun-spiritual knowledge appears. These are the two dali is the only means to the attainment of phases of Kundalini - coiled and aroused. The Supreme Brahman; without Kundali all the power aspect is intrinsic to Kundalini.

universes are like a corpse (without spiritual Highest spiritual knowledge arises when
life), and even Shiwa (Supreme Being) is like a Kundalini-power is roused. It is said: 'The corpse. She is eternal, and the fifty mantra-knowledge coming from the arousing of Kunda-sound units are in her and she is Supreme
lini and (the associated) state of actionlessness Consciousness (purnawidya)' ( - Gayatritantra, bring about automatically the sahaja state

3.130-1).

(samadhi)' ( - Warahopanishad, 2.77). The

So kundalini is formless and splendorous and arousing of Kundalini is associated with that lies in three and a half coils in the triangle of spiritual knowledge which leads to samadhi.

the muladhara. She is eternal, because she is with Therefore, Kundalini knowledge is the super-eternal Shiwa; she is Supreme Consciousness as conscious spiritual knowledge which culminates she is supremely united with Shiwa and is one in superconscious concentration.

and the same with him. This is why it is said It is said: 'Lightning is Brahman; as lightning that Shiwa is like a corpse without her, that is, removes the darkness in the sky, so Lightning-Shiwa is never without his power kundalinii.

Brahman destroys the darkness of sins; he who And through kundalini only Supreme Being is knows Lightning-Brahman is able to remove
reachable. Unless the human consciousness
sins which prevent the acquirement of Brahman'

becomes fully illuminated by the spiritual light ( - Brihadaranyakopanishad, 5.7.1). The lightn-of kundalini, Supreme Being is not realized.

ing-like luminous kundalini is Brahman, that is, This is why she is called Parakundali - Supreme the power of Supreme Being by which world-Kundali.

liness is removed. The luminous power inherent The Kundali power when unmanifested is in
in kundalini is in the nature of absorption. When coils. So it is said: 'That power (i. e., Kundali) Kundalini is aroused, her absorptive power is which is in the muladhara is coiled like a serpent'

released in concentration, and all the creative ( - Matrikabhedatantra, ch. 3, p. 3). When
principles are absorbed.

kundalini power is coiled, she is in a latent It is stated: 'Where (in the triangle of the phase. It is stated: 'kundali' power is in a dormant 85

Fundamentals of Layayoga
state and without form' ( - Brihannilatantra, ch.

Kundali who is in the nature of Supreme Con-8, p. 62). Kundalini remains coiled, that is, in a sciousness' ( - Shadamnayatantra, 5.388).

latent form, so long as our consciousness remains These statements have clearly expounded
in an oscillatory state. Kundalini light is not the nature of kundalini. kundalini is very
reflected on the sense-consciousness. W h e n Kun-luminous, but this luminosity is without heat, a'alinz is not registered in our consciousness, as she is also very cool like ten million moons.

owing to its being i m p u r e and multiformed, she T h e implication is, that in deep concentration remains coiled. W h e n our consciousness is when consciousness, being free from restlessness purified and in concentration, kundalini
and infatuation, becomes calm, uniform and
power makes it spiritually illuminated by being one-pointed, it is then illuminated by splendorous uncoiled.

kundalini. T h e luminosity is not indicative of About the nature of kundalini, it has also
having any form, as she is formless. T h e lumino-been stated t h a t : 'Kundalini shines like ten sity is the spiritual light from Kundalini, glowing million lightnings and is without form; she is in concentration, by which consciousness is with fifty mantra-sound units and mantras;
spiritualized. kundalini is in the nature of she is endowed with thirty-eight forms of
eternal, living, spiritual power and consciousness.

superpower (kala); she pierces the three knots At the highest concentration of spiritual power, (Brahma, Wishnu and R u d r a granthis) and is kundalini becomes one and the same with
in M u l a d h a r a ; and she is all spiritual knowledge'

Supreme Consciousness. kundalini is the living ( - Gandharwatantra, ch. 29, p. 112). kundalini spiritual power; not intellective or imaginative, is formless, because she is not gross; she is only but a real and most powerful entity in spiritual known in concentration as something very
life. Consciousness is purified and completely luminous. This luminosity is the spiritual know-spiritualized by the spiritual radiations from ledge-light which shines forth fully in concentra-kundalini. At the highest level of superconscious tion as the nature of kundalini is all spiritual concentration, consciousness becomes wholly knowledge-power. She is the source of mantra of kundalini.

power and through mantra she assumes an
kundalini is in supreme yoga, that is, in non-appropriate form a n d exhibits thirty-eight kinds mens supreme concentration. This means that of superpower.

kundalini as Supreme Consciousness is also in Further exposition of kundalini has been m a d e supreme concentration; Supreme Consciousness in the following statements: 'kundalini is as in any other form is an impossible phenomenon.

bright as ten million suns and as cold as ten It is a sealed book to those who are not in a million m o o n s ; . . . she is without form and her state of supreme concentration. T h e nature of being is the being of Supreme Being; . . . she kundalini is yoga, because consciousness associatis in the nature of supreme yoga' ( - Tararahasya, ed with her is concentrated superconsciousness ch. 1, Shaktisara, p. 2). A n d : 'Sadashiwa in which her form, as concentrated spiritual (Supreme Being) is united with Supreme Kun-light, penetrates, and by which it is super-dalini' ( - Bhutashuddhitantra, ch. 14, p. 12); illuminated. At the highest level of super-

'Kundali is the root of all beings; she is divine and conscious concentration, the spiritually illumi-subtle, and she is all bliss and in the nature of nated superconsciousness is finally absorbed consciousness; consciousness is she in the universe into kundalini herself, who is then in non-mens and is in the form of yoga' ( - Rudrayamala, supreme concentration. This is why it has been Part 2, 2 6 . 3 7 - 8 ) ; ' I n the fire-light in the mzzla-said: 'Kundali is eternally the master of yoga'

dhara lies that living power Kundali, who is ( - Rudrayamala, Part 2, 26.41). kundalini
supremely luminous and endowed with eternal power is the yoga-power. She is the source of force; she is in a latent form in three coils'

yoga; so it is stated: 'We concentrate on kunda-

( - Tantrarajatantra, 3 0 . 6 4 - 5 ) ; ' I n subtle form lini . . . who is in the muladhara and all bliss of d h y a n a (deep concentration), the knowledge and all yoga and the yoga-mother' (Rudraya-of shakti (power) arises; the shakti is Supreme mala, Part 2, 26.21). It is also stated that: 86

Kundalini - the Coiled Power

'Kundali is the bestower of yoga' ( - R u d r a y a -
is supremely conscious of herself as Supreme mala, Part 2, 29.22). Yoga is attained through Consciousness. T h e great rishi A tharwana said: Kundalini.

'From the practice of k h e c h a r i mudra (an Kundalini is called Mahakundalini. It is stated : advanced control exercise) arises unmani (conT r i p u r a is the primordial power; she is the sciousness without oscillation) and from that Supreme Power; she is Mahakundalini; she also yoga-nidra; when a yogi attains yoga-nidra, is in the triangle of the muladhara' ( - T r i p u r a -
he goes beyond time' ( - Shand'ilyopanishad, tapinyupanishad, 1-9). When Supreme Power is 1.7.17-1). U n m a n i is that state in which in her supreme spiritual aspect, she is Mahakuw-consciousness is free from all oscillations. It dalini. In this aspect, Supreme Power as M a h a -
is the highest state of superconscious con-
kundalini is united with Supreme Shiwa; so it is centration which ultimately leads to yoga-said: 'Sadashiwa (Supreme Shiwa) is united
nidra, that is, non-mens supreme concentration.

with Mahakundalini (in the thousand-petalled N i d r a means sleep, that is, a state in which lotus)' ( - Bhutashuddhitantra, ch. 14, p. 12).

consciousness becomes nonconsciousness. W h e n She has been called Mahakulakundalini
sense-consciousness is transformed into super-

( - Rudrayamala, Part 2, 6.23), because M a h a -
consciousness, samprajnata yoga (superconscious kundalini is also in the muladhara as Kulakunda-concentration) is attained. Whensuperconscious-lini ( - Rudrayamala, Part 2, 36.181) and Kula-ness is coiled into Supreme Consciousness, it is kundali ( - Kubjikatantra, 1.54). kundalini lies the state of asamprajnata yoga (non-mens
in the triangle within the muladhara, so she is supreme concentration). As in sleep sense-called Trikonashakti (triangular power) ( - T r i -
consciousness is coiled into non-consciousness, so puratapinyupanishad, 1.10). Mahakundalini is in asamprajnata yoga superconsciousness is com-also called Mahakundali ( - Rudrayamala, Part pletely coiled into Supreme Consciousness;

2,36.6).

therefore it is called yoga-sleep.

T h e only possibility of approaching Kundalini is w h e n she is in a latent form in the muladhara.

Only in muladhara, is it possible to arouse Kundalini-rousing
kundalini from her yoga-sleep (samadhi) and get our consciousness illuminated with spiritual light. H e r supreme conscious aspect is beyond Kundalini lies in three fundamental forms. It is sense-consciousness. But when she is in a latent stated: 'Kundali is in three forms, viz., eternally form, sense-consciousness is not at all influenced conscious, latent, and in concentration ( - Shada.-
by her. Because sense-consciousness is so im-mnayatantra, 4.189). Kundalini as supreme purified a n d diversified by pleasure-seeking spiritual power is also Supreme Consciousness; desires and enjoyments and all forms of world-this is why she is never without consciousness.

liness, it is unable to receive spiritual light from But Kundalini appears as unconscious when her Kundalini. T h e sensory mind is so strongly spiritual power is not manifested and her
tied by various worldly principles that it cannot spiritual consciousness does not penetrate into free itself unless those principles are removed sense-consciousness, because of its impurity and by some other power. It has been so powerless many-pointedness. This is the latent form of by its strong a t t a c h m e n t to worldly things that Kundalini and she is in that form in the mula-one cannot even think of a b a n d o n i n g t h e m ; dhara when consciousness is oscillatory owing rather one feels pain in being passionless. So to constant senso-mental radiations into
long as this decontrolled mental state continues, it. But she is perpetually conscious in the kundalini is naught. This state of affairs can only sahasrara.

be overcome by the purification of the mind The latent form of Kundalini is actually the by abstention and observance and by the
state of yoga-nidra ( - sleep) in which all her arousing of kundalini.

power has been withdrawn into herself and she T h e arousing of Kundalini is the process of the 87

Fundamentals of Layayoga
spiritualization of consciousness. T h e aroused Within this luminescence lies Supreme Being'

kundalini manifests absorptive power by which ( - Mahopanishad, 1.12-14).

all worldly principles are absorbed, and causes T h e hrit centre normally lies with its head spiritual radiations into consciousness. In this d o w n w a r d . W h e n the awakened Kundalini way, the formation of all sensory pictures and reaches it, the centre opens upward and is
thought-forms in consciousness are controlled illuminated by a vast light within which is the and consciousness is illuminated by the spiritual formless and aroused luminous Kundalini. With-splendour of Kundalini. Ultimately, conscious-in kundalini is Supreme Consciousness. The
ness becomes wholly of Kundalini, and then rousing of Kundalini and its conduction into the the spiritualized consciousness is absorbed into hrit centre is the process of concentration. At K.undalini, and kundalini into Supreme Shiwa the first stage, only a vast light is realized. At the when supreme yoga is attained. So it is said: second stage, when concentration becomes

'Bringing Kundalini power in the consciousness, deeper, Kundalini is realized within that light.

and (then) consciousness (lighted by Kundalini) A n d , finally, when concentration is deepest getting absorbed into kundalini - in this m a n n e r Supreme Being is realized within Kundalini.

transforming the multiform consciousness into T h e seat of Kundalini in latent form is termed a state of concentration, Shandilya, be thou Kundali-sthana (seat of Kundali). It has been h a p p y ' ( - Shandilyopanishad, 1.7.18). W h e n stated that the middle of the body is what is consciousness becomes fully of Kundalini by called kanda-sthana (perineal region), which is the absorption of all senso-intellectual forms oval-shaped and the central part of which is by Kundalini, it is a state of superconscious called nabhi (centre). Therein lies a chakra concentration. T h e n , this superconsciousness (centre) having twelve spokes. Above the twelve-is absorbed into Kundalini. This is the first spoked centre which is above the horizontal stage of non-mens concentration. Finally, when line of nabhi is Kundali-sthana (Trishikhi-Kundalini is absorbed into Supreme Conscious-brahmanopanishad, Mantra section, 58-62).

ness, supreme yoga is attained.

T h a t is, at the central part of the perineal region, T h e process of rousing Kundalini has two main there is a twelve-spoked subtle centre (inside the forms - Waidika a n d Tantrika. Let us first coccyx), above which lies the seat of Kundalini consider the Waidika process.

(that is, in the muladhara).

It has been further stated: ' I n the perineal region is the seat of light (shikhi-sthana), triangular in shape and shining like molten Waidika Process of kundalini-gold. . . . It is situated two digits above the rousing
anus a n d two digits below the genitals. Two digits below from the centre is the seat of Kuno'ah'. T h a t Kundali is in eight coils in relation T h e process of rousing Kundalini mainly con-to eight creative principles' ( - Darshan-
sists in concentration, breath-control (prarca-opanishad, 4 . 1 - 2 , 11). T h a t is, the seat of yama) and certain control exercises (mudras).

Kundali is within a very bright triangle. The Concentration is also done on aroused Kundalini triangle is situated at the middle point of the in different chakras (subtle centres), the most perineum. T h e triangle containing the seat i m p o r t a n t of which is the hrit centre at the region of Kundali is within the muladhara. This of the h e a r t . It is stated: 'Hridaya (hrit is why Kundalini is called Adhara-Shakti (Power centre) is like a lotus, hanging with its face in muladhara) ( - Yogashikhopanishad, 6.23).

downwards, a n d there is some sound pheno-T h e shining triangle at the perineal region is m e n o n associated with the flow of life-energy.

within the muladhara. It is stated: 'Muladhara Within this centre is shining super-light, which is situated in the region (perineum) between appears vast a n d unrestricted. Within this super-the anus and the genitals and in it lies a
light is luminescence which is subtle and aroused.

triangle; . . . where (in the triangle) lies 88

Kundalini- the Coiled Power Supreme Kundalini Power' ( - Yogashikhopa-is also aroused by kumbhaka and enters smAu-nishad, 1.168-9). Therefore, the seat of Kun-mna, and, step by step, passes through all the dalini is within the triangle situated in muladhara.

chakras lying within the sushumna, and ulti-In this seat, Kundalini is in a latent form.

mately, passing through brahmarandhra - the It is stated: 'In the posterior aspect of adhara end point of sushumna, reaches sahasrara.

(muladhara), the three nadis (pranic power-Breath-control plays an i m p o r t a n t role in lines) (ida, pihgala and sushumna) are united. . . .

rousing Kundalini. When breath-suspension is In adhara is Pashchima-Linga (that is, Linga developed to its highest point, it normally situated behind in the triangle of muladhara becomes non-inspiratory-non-expiratory sus-and is called Swayambhw; Swayambhu-lihga
pension (kewala kumbhaka). kundalini is
is Supreme Consciousness in a spiritual form) awakened by this form of suspension. So it is where lies the door (to the brahma nadi); one stated: 'By kewala kumbhaka kundalini is
becomes free from all worldliness when this aroused' ( - Shandilyopanishad, 1.7.13-15).

door is opened. In the posterior aspect of adhara, But non-inspiratory-non-expiratory suspension if the moon and sun (the ida and pingala flows) is only possible when a yogi has ascended to the become still, there stands the Lord of the
highest level of breath-control. T h e easier universe; the yogi becomes absorbed into Brahma method is bhastra kumbhaka (thoracico-short-in concentration. In the posterior aspect of quick breath-control with suspension). It is adhara, there are different aspects of God in stated: 'Bhastra kumbhaka causes the arousing form. When inspiration and expiration through of Kundali . . . and removes impurities and the left and right nostrils are controlled, the other unfavourable conditions in relation to the sushumna (central force-motion line) flow starts, entrance to brahma nadi' ( - Yogakundalyupani-and Kundalini is aroused and passes through the

.shad, 1.38). Moreover, ' T h e arousing of kundali six chakras situated within the sushumna, and is effected by bhastra kumbhaka. . . . It also ultimately goes beyond brahmarandhra (the
helps (Kundalini) to pierce the three knots; end point of brahma nadi, and consequently this breath-control should be specially practised'

sushumna, to reach Sahasrara). Those who enter ( - Yogashikhopanishad, 1.99-100).

the brahmarandhra attain the highest spiritual To make breath-control effective, it is neces-state' ( - Yogashikhopanishad, 6 . 3 0 - 4 ) .

sary to create a purified state in the force-field Here the arousing of kundalini and her

(nadi-chakra) for the forceful operation of prana.

passing through the subtle centres have been It has been stated: 'A yogi who is perfectly described. In the posterior aspect of muladhara motionless in posture and is well-controlled lies sushumna (fire-like central force-motion and habitually taking a moderate and health-line) and there ida (white force-motion line) ful diet, should practise left-inspiration-suspen-and pingala (red force-motion line) have been sion-right-expiration and right-inspiration-united with sushumna. T h e r e is the specific suspension-left-expiration breath-suspension in form of Shiwa (Supreme Consciousness) termed the lotus posture to get the impurities in the Pashchima-or Swayambhu-Linga, around which
sushumna nadi (central fiery red force-line) Kundalini is in coils. T h e door to brahma nadi absorbed' ( - Shandilyopanishad, 1.7.1). Here, is there. T h e entrance to sushumna is, as it sahita breath-control has been advised for its were, in a collapsed state when kundalini is in internal purificatory effects. T h e force-motion latent form. At this stage, the pranic force system (nadichakra) is purified and the sushumna currents are creating ida and pingala flows, flow occurs. So it is stated: 'When the force-mo-and as a result inspiration and expiration
tion system is purified by the right application of continue through the nostrils. By controlling the control of prana (breath-control), bio-energy inspiration and expiration by kumbhaka
passes freely through sushumna; when this

(suspension), the ida-pingala flows are stopped; central vital flow occurs, the mind becomes calm and with the development of kumbhaka the
and this leads to the state of deep concentration'

entrance to sushumna is opened. Kundalini ( - Shandilyopanishad, 1.7.9-10). T h e central 89

Fundamentals of L ayayoga vital flow is very important for arousing and (prana wayu), and then both these forces (prana conducting Kundali power through sushumna.

a n d a p a n a ) , together with heat-energy, radiate This is why sahita breath-control is the basic into the seat of kundalini who is in a coiled form; practice.

Kundali is excited by fire-energy and aroused T h e control of apana is intimately related to by the two forms of bio-energy (prana and apana), the rousing of kundalini. T h e apanic control is and passes into the sushumna. T h e n Kundali effected by anal-lock. It is stated: ' W h e n the passes through the Brahma-knot arising from downward motion of apana is reversed by the force-motion principle, and suddenly flashes powerful anal contraction, which is called
like a streak of lightning in the sushumna.

mula-bandha, the apana-force reaches the heat-

' T h e n Kundalini passes upward and reaches energy centre, heat-energy is stirred up, and the Wishnu-knot situated at the heart region then apana and heat-energy stimulate prana (that is, the anahata centre); then (after passing and the body is full of heat-energy. T h e coiled through this knot) Kundali goes still higher and kundalini, being excited by this heat-energy, reaches the Rudra-knot situated in the space is aroused and, like a beaten serpent, becomes between the eye-brows (that is, the ajna centre), uncoiled and animated, - and through the
and then piercing through it, she goes into the entrance passes into the brahma nadi' ( - Yoga-moon-sphere (shitangshu-mandala) where the
kundalyupanishad, 1.42-6).

anahata centre lies with sixteen petals. (Accord-T h e entrance to sushumna., called kundalini-ing to the Tantras, this centre is called indu kapata (door of Kundalini), is opened by anal-and has sixteen petals.)

lock. It is stated: ' T h e yogi should pass through

' T h e n Kundali absorbs the eight creative brahmarandhra by opening the door of kundalini principles arising from the negativity principle by (anal) contraction. T h e entrance to the (prakriti) and goes to her own abode (that is sushumna path, through which the yogi has sahasrara), and finally becomes united with to pass, is covered by the sleeping and coiled Shiwa (Supreme Consciousness) and is absorbed kundalini (that is Kundalini in latent form).

into him. At this stage prana and apana, which He who is able to arouse that power (kundalini), are functioning together, are neutralized, and will attain liberation. If kundalini sleeps above breathing is normally suspended' ( - Yoga-the throat (that is, if aroused Kundalini goes into kundalyupanishad, 1.62-69, 7 4 - 7 5 ) .

the state of samadhi in Sahasrara), the yogi Here, the process of arousing kundalini and will be liberated; but it will cause bondage her conduction through sushumna and her
for spiritually ignorant persons, should Kunda-absorption into Shiwa (Supreme Consciousness) lini sleep below the throat (i.e., it is not possible has been explained. It is a highly complex
to attain spiritual knowledge, if kundalini process. T h e first part of the process consists in remains in a coiled state in muladhara)' ( - Sha-the control of apana by kumbhaka (breath-
ndilyopanishad, 1 . 7 . 3 6 - 1 - 3 6 - 3 ) .

suspension) in conjunction with anal-lock and T h e process of arousing kundalini consists concentration. T h e controlled apana ceases mainly in breath-control, anal-lock and con-its normal activities and exhibits its super-centration. It is stated: 'A yogi endowed with function by which the fire-principle represented the power of concentration can get sense-by 'Rang' (mantra) is excited, thus causing consciousness absorbed in sushuma and respi-radiations of subtle fire-energy. T h e fire-energy ration under control. W h e n impurities in the and reversed apana-force stimulate prana to force-field are eliminated (by sahita breath-exhibit its hidden power. Now, the apana and control) the pranic force flows towards the prana forces under the power of control are right directions (and with full strength); (under transformed into a concentrated energy, and this condition) if the centrifugal bio-energy are represented by the mantra 'Yang'. By the (apana) is m a d e to flow upwards by forceful right application of 'Rang' and 'Yang' in kumbha-

(anal-) contraction, termed mula-bandha, it ka, these forces radiate on the coiled kundalini, radiates into the centre of central bio-energy and are absorbed into her, who is then aroused.

90

Kundalini - the Coiled Power The kumbhaka will not be forceful enough

(Supreme Consciousness). T h e n inspiration-unless it operates in a purified force-field. This expiration is neutralized and non-inspiratory-force-purification (nadi shuddhi) is effected by non-expiratory suspension (kewala kumbhaka) sahita breath-control combined with internal follows. Normally, at this stage, the supreme cleansing and purificatory diet.

union of Shiwa and Shakti (Kundali) takes The aroused Kundalini, who appears splendor-place in supreme concentration ( - Yogashikho-ous, passes through the sushumna, first by pierc-panishad, 1.115-17).

ing the Brahma-knot situated in muladhara,

T h e process, by which Kundali power is and then breaking through the Wishnu-knot
conducted from her seat - muladhara - to the in anahata and, finally, passing through the space between the eyebrows, that is ajna, is Rudra-knot in ajna, reaches the moon-centre.

called shakti-chalana - power-conduction. This When Kundalini passes through different centres process essentially comprises breath-suspension in the sushumna., she exhibits her absorptive and a special process termed saraswati-chalana power by which the main creative principles, (-motion). Kundalini is aroused by breath-viz., five sensory principles, sense-mind, sense-suspension and saraswati-motion. T h e following consciousness and intellect are absorbed. After is the saraswati-motion process: Assuming the the absorption is complete, kundalini reaches lotus posture, breath-suspension is done after sahasrara and, finally, is united with and absorb-inspiration through the left nostril, and at the ed into Shiwa - Supreme Consciousness. This same time throat-contraction (i.e. jalandhara-is the stage of asampranata samadhi - non-
bandha - chin-lock), abdominal retraction and mens supreme concentration. At this stage
anal-contraction are executed. D u r i n g breath-there is a natural suspension of animation.

suspension, the central abdominal muscle (rectus This supreme state is supreme bliss. So it is abdominis) should be rolled (in nauli form) stated: 'This is the supreme state, full of supreme from the right to the left and from the left to the bliss' ( - Yogakundalyupanishad, 1.87).

right again and again. Expiration should be It has further been stated: 'Kundali who is in done through the right nostril ( - Yogakuna'a-eight coils should be aroused by breath-suspen-lyupanishad, 1.7-16). T h e saraswati-motion is sion carried to a high level according to the an extremely complicated process and should be process of shakti-chalana (power-conduction).

learnt directly from a guru.

The arousing of Kundali is done while perform-T h e r e is an advanced Waidika process of ing anal-contraction (during breath-awakening Kundalini. It consists, first, in the suspension) . . . Assuming the wajrasana (ada-execution of throat-contraction (chin-lock), mantine posture), the upward contraction (i.e., powerful anal-contraction and the pressing of anal-contraction) should be practised regularly.

the laryngeal region with the fully elongated The fire-energy ignited by bio-energy (that is, and retroverted tongue (that is, tongue-lock), the upward apana stimulates the fire-energy assuming the siddhasana; and then the awakenin breath-suspension with anal-contraction) radi-ed Kundali should be conducted by wajra-
ates into Kundali'; thus being " h e a t e d " , she kumbhaka (the special form of breath-suspension becomes awakened. T h e n she enters into
used for the conduction of Kundali in different chandra-danda (brahma nadi) lying within the centres and to pierce through the knots) until sushumna, and pierces through the Brahma-knot she passes through the moon-sphere (indu
with (concentrated) bio-energy and "fire". T h e n centre) and reaches sahasrara ( - Brahmawidyop-Kundali passes through the Wishnu-knot and anishad, 7 2 - 5 ) .

reaches where the Rudra-knot is, and there she T h e great yogi Dattatreya expounded to his stays. T h e Rudra-knot is pierced through by disciple Sankriti an advanced Waidika process repeated sahita breath-suspension carried to a of awakening Kundalinni. He said: 'Pressing the high level' ( - Yogashikhopanishad, 1.82-7).

perineum with the right or the left heel and After the Rudra-knot is passed through,
placing the opposite heel on the other ankle kundalini assumes more the nature of Shiwa

(that is, assuming the siddhasana with a heel 91

Fundamentals of Layayoga
set against the perineum to exert strong pressure samadhi state of Kundalini. This state of Kunda-on it), (being seated in this m a n n e r ) the yogi lini is only realizable in samadhi. A yogi, conduct-should d r a w in air through the urethra (by ing kundalini to sahasrara, attains samadhi in special pranayama), using the pranawa mantra, which the super-knowledge of oneness with
and then he should concentrate the force

God arises. So, it has been stated: 'After conduct-

(developed from the most powerful ano-perineal ing kundalini (to sahasrara), one realizes in contraction, thus causing the strong upward concentration one's being as the being of Shiwa'

motion of apana) on (the triangle of) muladhara.

( - Todalatantra, ch. 4, p. 8).

Fire, being kindled by wayu (apana), arouses T h e aroused kundalini; manifests the power Kundali' ( - Darshanopanishad, 6 . 3 8 - 4 2 ) .

of absorption by which all creative principles Here, a special pranayama (breath-control)

are withdrawn. It has been stated: ' T h e divine, has been explained. This pranayama causes the coiled kundalini, arising from muladhara, passes urethral suction of air when applied in con-through the sushumna path to the void-centre junction with very powerful anal and perineal (wishuddha) and absorbs all creative principles, contraction. T h e pranayama together with ano-and then comes to her own abode (sahasrara)'

perineal contraction causes the upward motion ( - Phetkarinitantra, ch. 14, p. 39).

of apana and is concentrated in the triangle of P a r w a t i said: ' I t is not possible to effect muladhara. T h e concentrated apana stimulates kundali-motion ( - changkrama) (that is, arous-fire-energy there, and fire-energy, together with ing Kundali and conducting her through the
apana, arouses kundalini.

sushumna. to the sahasrara) without yoga. So long Kundalini is sleeping (that is, in a latent form) in the mula-lotus (muladhara), mantra, yantra (special diagrams) a n d worship are not fruitful'

Tantrika Process of K.undalini-

( - Gandharwatantra, ch. 5, p. 24). This means rousing
that deep concentration is the fundamental
factor in arousing kundalini, and concentration is done on coiled kundalini in muladhara with Real spiritual knowledge does not arise if
pranayama and ano-perineal contraction. It
kundalinii is not aroused; the mantra-flame is has been stated: ' I n the triangle which is in not ignited if Kundalini remains coiled. It has the nature of will-knowledge-action and is
been stated: ' I n muladhara lies that power situated within the muladhara, Swayambhw-

(Kundali) which is in the form of a serpent linga is shining like a million suns. Above, is (that is coiled). W h e n that power is aroused, Kundali, red in colour, as the flame of Sway-

(its coil is changed into) circular motion and ambhu-linga, supremely subtle, and the sentience then with radiating mantra-sound she goes to of all beings is derived from h e r ; and she is her own abode (that is sahasrara) through

Supreme Power and is called Goddess in the form brahmarandhra . . . where the absorption of mantra (shabda-brahma); she, in a coiled form, of mind takes place' ( - Nilatantra, ch. 10, is within all beings. . . . First, concentrate your p. 28). T h e coiled Kundalini is kundalini in mind on muladhara with inspiratory control
latent form. T h e coil is uncoiled in a circular and arouse that power (kundali) by the execu-motion when she is aroused. T h e roused Kunda-tion of ano-perineal control' ( - Gandharwalini passes through brahma nadi to the sahasrara tantra, ch.5, p. 2 7 - 8 ) . So, in the arousing of where the absorption of mind takes place in kundalini, concentration, pranayama and ano-samadhi.

perineal contraction are used. It is practically the same type of process as that used in the kundalini is in samadhi in sahasrara. It has Waidika process.

been said: ' I n the innermost part of the great lotus (centre) sahasrara Kundalini in the form of M o r e about kundalini: 'In the muladhara, a garland of fifty matrika-units lies round Shiwa'

lies kundalini, who is spiritual consciousness, ( - Todalatantra, ch. 9, p. 17). This is the very bright-shining like a million lightnings, 92
kundalini - the Coiled Power in the form of mantra with fifty matrika-units, a million suns and full of love, and extends from endowed with thirty-eight forms of superpower, anahata to wishuddha; one should concentrate supremely subtle and capable of passing through on her in calmness. In ajna, kundalini' is shining the Brahma-, Wishnu- and Rudra-knots'

like a million moons and radiating "immortali-

( - Gandharwatantra, ch. 29, p. 112). It is ty"; she extends herself from ajna to the end of extremely difficult to hold in consciousness brahmarandhra and is called Moon (Chandra)

such a subtle form of kundalini. At first, her kundalini. . . . Supreme Kundali is in the form lustrous form should be taken for concentration.

of supreme consciousness. Concentration should Gradually, as concentration goes deeper, her be done on her. Her complete spiritual form subtle form emerges from her splendorous form.

should be contemplated. . . . Concentration In time, her other aspects also arise in concentra-should be done again and again. . . . This is tion in consciousness. That concentration should the process called antaryaga (mental worship) be done on kundalini' in muladhara has been which leads to liberation' ( - Gandharwatantra, stated: 'Concentrate on divine kundalini who ch. 10, pp. 47-8).

is in the nature of spiritual knowledge and in This is a specific Tantrika process of arousing the form of matrika-units, lying in the triangle and conducting kundalini to sahasrara. The
of muladhara, where resides the shining linga process consists of the following factors:

which is named Swayambhu; here mental japa
should be done' ( - Gandharwatantra, ch. 29, 1 Concentration should be done on kundalini pp. 108-9).

as shining red and extremely subtle in
muladhara.

Shiwa has explained the process of concentra-2 kundalini should be aroused by the mantra tion on kundalini. He has also stated that

'Hung' (with pranayama and concentration).

pranayama (breath-control) is absolutely neces-3 kundalini should then be conducted to
sary for deep internal purification ( - Gandh-sahasrara to unite herself with Parama
arwatantra, ch. 10, p. 47). About concentration, Shiwa.

he stated: 'Concentrate every day on kundalini 4 Special concentration should be done on

. . . who is red and shining like a million suns Fire kundalini who is shining like molten
and subtle; she is that Supreme Power who also gold, and extending from muladhara to
creates, maintains and dissolves the universe; anahata.

she is beyond the universe in her spiritual form

. . . ; by the mantra "Hung" this supreme power 5 Special concentration should be done on
of Shiwa will be aroused and led through the six-Sun kundalini, very bright like many suns
chakras to Parama Shiwa (Supreme Conscious-
and extending from anahata to wishuddha.

ness); then kundalini who is in the nature of 6 Special concentration on Moon kundalini,
supreme bliss is made to unite and be one and shining like the moon and extending from
the same with Shiwa in deep concentration;
ajna to the end of sushumna.

. . . and then kundalini should be brought back 7 Special concentration on Supreme
to muladhara; concentrate on kundalini who
kundalini in the form of supreme spiritual
is very bright like a thousand rising suns and consciousness with all divine power in
extremely subtle and in the form of mantra
sahasrara.

and extends from muladhara to brahmarandhra This is the concentration on different aspects (end of sushumna.). Kundali is in three forms . . .

of kundalini.

- Supreme (turiya) Kundali in sahasrara as kundalini in latent form has two aspects:

Supreme Power (Mahatripurasundari); in mulakundalini in three and a half coils around
dhara, she is like molten gold and is in the nature Swayambhu-linga, lying" in muladhara, called of mantra, and she extends from muladhara

Kulakundalini; and kundalini in eight coils, to anahata and is called Fire (Wahni) kundalini; lying in sushumna from muladhara to indu,
concentration should be done on her; in anahata, each of her coils being in each chakra (subtle she as Sun (Surya) kundalini' is as lustrous as centre) - muladhara, swadhishthana, manipara, 93

Fundamentals of Layayoga
anahata, wishuddha, ajna, manas and indu.

the blocking of the entire p a t h ; by the control These two aspects of kundalini have been
of bio-energy, an internalization and concentra-explained in both Waidika and Tantrika forms tion of prana-energy occurs within the sushumna, of layayoga. T h a t aspect of kundalini, lying in which causes kundalini to uncoil herself
the entire sushumna, has again been subdivided ( - Shiwasanghita, 5 . 1 6 8 - 7 1 ) . Kumbhaka in into three forms, each having a Tantrika n a m e .

conjunction with concentration effects the
kundalini, extending from muladhara to anahata, sushumna flow and the uncoiling of Kundalini shining like molten gold, is called Fire kundalini.

and her absorption into Supreme kundalini.

kundalini who extends from anahata to ajna is as At this stage, the aroused Kulakundalini passes bright as one million suns and is called Sun through the sushumna to reach the sahasrara.

kundalini. kundalini, extending from ajna to When Kulakundalini is aroused by concen-the end of sushumna and lustrous like a million tration and pranayama, the eightfold coiled moons, is termed M o o n kundalini. T h a t aspect kundalini becomes uncoiled and is absorb-of kundalini, which is beyond sushumna, being ed into Supreme kundalini. Now, the entire
in sahasrara, and is always in super- and supreme brahma nadi is free and the aroused Kula-conscious states and all spirituality, has been kundalini passes through it to sahasrara.

termed in the T a n t r a , T u r i y a (Supreme) M a n t r a plays a most important role in the kundalini.

Tantrika process of arousing kundalini. But mere T h e r e are six forms of concentration on letter-form mantra is ineffective. Therefore, kundalini in the Tantrika process. T h e y are as mantra should be m a d e living by appropriate follows:

processes. T h e enlivened mantra, technically termed Prana-mantra, is applied in conjunction 1 Concentration on Kulakundalini as extremely with pranayama and concentration. P u r a n a n d a subtle and shining red, or shining like
says: ' T h a t divine Kulakundalini who is in the lightning.

nature of the highest spirituality, and flashes 2 Concentration on shining molten gold-like a million lightnings, who is very subtle and coloured Fire kundalini.

in a latent form with three and a half coils, 3 Concentration on sun-like very bright Sun situated in the muladhara, should be aroused kundalini.

by prana-mantra' ( - Shaktakrama, ch. l , p . 1).

4 Concentration on moon-like lustrous M o o n T h e r e is a special process of concentration kundalini.

in conjunction with japa (sound-process) which 5 Concentration on very subtle and bright
is done in arousing and conducting kundalini like the rising sun kundalini inside sushumna, through different chakras (subtle centres). About extending from muladhara to the end of
this Shiwa says: 'Directing his mind to mzdabrahma nadi.

dhara, the yogi should concentrate on divine 6 Concentration on Supreme kundalini in
kundali who is in the nature of Brahman (Shabda-sahasrara.

b r a h m a n - Brahman in mantra form), and make However, for the rousing of kundalini, con-japa of four-lettered matrika-mantra ten times.

centration should be done on Kulakundalini

. . . T h e n kundali should be conducted to in muladhara. It should be done in conjunction swadhishthana . . . where japa of six-lettered mat-with pranayama (breath-control). At a certain rika-mantra with concentration should be done'

stage of kumbhaka (breath-suspension), the

( - Bhutashuddhitantra, ch. 1, pp. 1-2). In this sushumna -flow starts by which the blockage is m a n n e r , japa and concentration should be done removed that is caused by kundalini who is
in manipura, anahata, wishuddha, ajna, indu in eight coils. It has been stated: 'Worldly a n d sahasrara ( - Bhutashuddhitantra, ch. 2, consciousness a n d activities are due to the diverse p . 2).

forms of bio-energy; for this reason the yogis T h e importance of anal-lock in conjunction practise bio-energy-control. kundalini power, with tongue-lock in rousing kundalini has been which is in eight coils in the sushumna, causes emphasized. It is said: 'According to the Meru-94

Kundalini - the Coiled Power tantra, kundalini should be aroused by inspira-that she is the root of all spiritual knowledge, tion through the left nostril, along with anal and is the secret spirituality in the form of contraction to a moderate degree, and the

G a y a t n (the Goddess of mantra-sounds); that tongue pressing on the palate (tongue-lock) eternal Kundali is in all beings and endowed from muladhara and united with Parama Shiwa with the power of moving u p w a r d (when arousin the thousand-petalled lotus' ( - Purashch-e d ) ; that she is seen and unseen, moving and aryarnawa, ch. 3, p. 191). It has been stated in unmoving, manifested and unmanifested, per-the Tripurasaratantra that kundalini and Swa-p e t u a l ; that she is both beyond the matrika yambhu (-linga) are aroused by pranayama
sound-units and also with the garland of letters; when they appear in their real forms ( - Sarwol-that the yogis "seeing" her constantly become lasatantra, 15.16).

contented for ever' ( - Shiwapurana,

6.48.13-16). So, kundalini is the eternal, un-qualified, supreme, spiritual power lying dorm a n t in all beings, and in that state she Pouranika Exposition of kundalini
is unrealized. She is aroused by yoga and then

'seen'.

/shwara says: ' T h a t power which is like the Lastly, let us study what the rishis have said lotus filament (that is, subtle), is to be aroused about kundalini as recorded in the Puranas.

by pranayama in which inspiration and expira-

/shwara says: ' T h e Shakti (that is, Kundalini-tion are done through the right nostril, and shakti), should be aroused from muladhara
then that aroused power should be conducted by mula-mantra (the mantra imparted to the
through the void-path (that is, sushumna) in disciple by the guru) while suspending breath concentration' ( - ; 4 g n i p u r a n a , 9 6 . 1 0 6 - 7 ) . Here, through the pingala p a t h ' ( - Shiwapurana, Surya K u m b h a k a (right-nostril inspiratory-expi-3.5.21). Here, mula-mantra in conjunction with ratory breath-control) and concentration are breath-suspension has been used in rousing
applied for arousing kundalini and for her
kundalini. T h e pingala path indicates that surya passage through sushumna.

kumbhaka (right-nostril inspiratory breath-

Agni has said: ' T h e A j a p a Gayatri is conjoined control) should be adopted.

with moon, fire and sun, and is called primary Wayu has said: ' T h e principle of Shakti kundalini. She is in the region of the heart as (Power) from which arises all forms of energy, a sprout' ( - Agnipurana, 214.27). Ajapa is the is the root of the manifested worlds. She is automatic repetition of the Hangsah mantra -

Kundalini (in her pure spiritual aspect); she the natural sound phenomenon connected with is maya (in her creative aspect); she is pure respiration - along with inspiration and expira-and only in union with Shiwa (in her supreme tion. W h e n inspiration and expiration are chang-aspect)' ( - Shiwapurana, 5 a, 2 5 . 6 - 7 ) . From ed to suspension (kumbhaka), the sound-emitting this it is also clear that Supreme Shakti in her divine power known as Gayatri is awakened.

spiritual aspect is kundalini and is in supreme This aroused power in muladhara is called
union with Parama Shiwa (Supreme Being) at
primary kundalini. She passes through sushumna.

the highest level of spiritual yoga; and that to the hrit centre where she is realized in Supreme Shakti in her creative aspect is maya, concentration.

by which a finite phenomenon has arisen from T h a t the Supreme Shakti (power) is Kundaa-an infinite reality.

linz is clear from the statement m a d e by King Shankara has expounded the real nature of

H i m a w a n when glorifying Supreme Shakti kundalini. He said: ' I t is stated that Kundali, ( - Kurmapurana, Part 1, 12.125). kundalini coiled like a serpent, is u n k n o w n ; and though is the spiritual aspect of Supreme Power. In she is in the apana region (that is in muladhara), explaining the nature of yoga-knowledge (know-she is not seen; that Kundali is also in the summit ledge arising from and in relation to yoga) (that is sahasrara), a n d is glorified in the W e d a s ; Krishna said: ' O r g a n i c control, such as of 95

Fundamentals of Layayoga
hunger a n d thirst, internal purification, naoY-in yoga, and all the deities in the six-chakras shodhana (pranic purification), piercing through ( - power-centres) with that life-substance the chakras (power-centre), sensory control (amrita), and then he brings back kundalini and mental control - being prepared by all
through that path (sushumna) to the muladhara'

these things the yogi should concentrate on (--Dewi'bhagawata, Part 7, 35.48-51). The
kundalini power united with /shwara - Supreme process of the awakening of kundalini is

Being' ( - Brahmawaiwartapurana, Part 4, 110.

as follows : at first, inspiratory breath-suspension 8 - 9 ) . First a disciple should prepare himself with concentration should be done, and along by internal purification and control of the body, with it ano-perineal contraction (yoni-mudra) p r a n a y a m i c super-purification, and sense-should be executed. T h e ano-perineal contrac-control, and then arouse kundalini and cause tion when executed during inspiratory suspen-her to pass through all the chakras and, finally, sion causes the apana and prana forces to operate concentration should be done on kundalini
in the muladhara on the coiled kundalini, by united with Shiwa.

which she is ultimately aroused.

According to Shiwa, as quoted by rishi O u r w a , T h e concentration form of Kundalini, as Kundali shakti (power) is in the form of 'ou'

stated by Narayana, is: 'kundalini, who is in ( - Kalikapurana, 57.95). This means t h a t the red-coloured muladhara, is all red, like kundalini in muladhara is in the form of 'ou' -
lotus filament (that is subtle), and is designated three and a half coils around Swayambhu-by the mantra Hring; her face is radiating sun-liriga. It is the modified form of ' Ong'. In glori-power, and her breasts are fire and moon powers fying Shakti (Power), Brahma said: 'she is

(these are technical terms)' ( - Dewibhagawata, straight as well as Supreme kundalini' ( - Soura-Part 11, 1.44). And, 'When kundalini passes purazza, 25.16). kundalini is coiled in muladhara, first (that is, from the muladhara to sahasrara) but when awakened, she becomes straight and she is splendorous like lightning and when she passes through the sushumna and reaches the comes back (to muladhara), she is wet with life-sahasrara where she is Supreme Kundalini.

substance (amrita). W h e n kundalini passes Rishi Wyasa also glorified Shakti in the form of through the sushumna, she is all bliss' ( - Dewi-Gouri by saying: 'You are straight and you are bhagawata, Part 11, 1.47).

kundalini (coiled), you are subtle and the

It has been stated that A spiritual disciple bestower of success in yoga' ( - Sourapurana, who is vital, sound in mind and body, and calm, 8.16). So, kundalini exists in two forms: the attains God when he is able to bring Atman
coiled, when she is latent, and the straight, (here: I-consciousness merged in kundalini) when she is aroused.

to the head (sahasrara) through the yogi-

Parwati explained the process of rousing
p a t h (sushumna)' ( - Mahabharata, 3.179.17).

kundalini and conducting her to sahasrara.

T h e great rishi Washishta stated: 'As strong She said: 'First with inspiration concentrate streams in circular motions fill the river Ganga, your mind on a d h a r a (muladhara); then the so all the pranas fill the internal kundalini region between the anus and external genitals (that is, kundalini situated in muladhara)

(that is, the perineum) should be contracted to through the process of pranayama in combina-arouse the Power (kundalini power). T h e n the tion with pranawa mantra and concentration)'

(aroused) Power should be conducted to bindu-

( - Yogawashishta-ramayana, 5, 54.26). This chakra (sahasrara) by piercing through the
process was adopted by Uddalaka. T h e ex-
three lingas. Now concentration should be done ternalization of prana forces are controlled by on the Supreme Power who has become one with pranayama. T h e n they coil themselves into Shambhu (Shiwa) in union. From this union
kundalini when she is aroused.

arises red-coloured life-substance, full of bliss, About kundalini Washishtha says: 'Within and the yogi satisfies the maya power (here: the tender plantain bud (muladhara), situated the power in the form of the mantra Wring, in the sushumna., lies that Supreme Shakti that is, kundalini) - the bestower of success (power) having lightning-like splendour and 96

Kundalini- the Coiled Power speed. T h a t power is called Kundali, because ness (sangwid), ( - Yogawashishtha-ramayana, she is coiled. She is the Supreme Power lying 6 a, 8 0 . 4 1 - 8 ) . So, Kundalini is the basic power in all beings and the source of all forms of energy.

which supports livingness and consciousness The pranic functions are due to that coiled in the embodied beings, when she is in a coiled power, but when she is aroused pranas cease state, and when she is aroused, she becomes the to function. . . . She is the seed of all conscious-basis of spiritualized superconsciousness.

97

C H A P T E R 4

Mantra -

Supra-sound Power

We are living in a world of sounds. As fish move continues without any interruption at any point through water, we move through sounds. Sounds and, finally, the sense-objects and the everyday are producing very m a n y kinds of impressions I-ness vanish from the conscious field; and a on us. Some sounds are agreeable, others are

'super-I' is awakened, the mantra-sounds arise annoying; some are sweet, others are harsh.

and are ' h e a r d ' .

Sounds are produced in nature - t h u n d e r in If we accept the experiences of the yogis
the sky, sounds from storm, from rainfall,
as facts, then we have to accept that sounds breaking of the waves in the ocean, flowing of exist in three forms - audible, inaudible and rivers; and innumerable other sounds occurring audible in concentration. But this simple state-in n a t u r e . T h e r e are also the sounds m a d e by ment does not explain the sound phenomenon; birds and other creatures; the sounds of the it requires further clarification.

h u m a n voice - language, even sounds within our bodies. T h e n , there are artificially created sounds - from planes, trains, cars, and machines.

We hear all these, but we do not hear mantraSound
sounds amidst them.

Is it because these sounds destroy the mantra-sounds? If we go to a lonely place - a

Sound is regarded as a disturbance or wave, mountainous region, a deep forest, or some very produced by a vibrating object in a material solitary place where all these sounds are absent, medium, usually air, in which one molecule, and we feel calmness there, do we hear the
when it collides with another, transmits sound.

mantra-sounds? No, we do not. Are we then

In this manner, the sound waves travel in the air, to conclude that the mantra-sounds are merely a at an approximate speed of 1100 feet per second, fiction? No, this is not the case. T h e h u m a n ear and are perceived by the auditory mechanism is only able to perceive sounds of certain frequen-as sound. T h e transmission of sound waves cies, beyond that it cannot go. Therefore, because through the external aspect of the auditory of these limitations the h u m a n ear cannot be system occurs in this w a y : T h e sound waves taken as a criterion of the authenticity of the are collected by the external ear and are trans-mantra-sounds.

mitted through the external auditory meatus yogis say that the mantra-sounds are heard
to the tympanic m e m b r a n e , and thence through by a 'perfect ear'. T h e y also say that the 'perfect the ossicles to the cochlea of the inner ear where ear' develops when sense-consciousness is trans-the auditory receptors are located. Sound vibra-formed into non-undulatory, one-pointed contions are converted into nerve impulses in the sciousness by the process of concentration.

cochlea, and pass as waves of electrical negativity W h e n concentration becomes so deep that it along the acoustic nerve to the temporal cortex.

98

M a n t r a - Supra-sound Power The capacity of the h u m a n ear to receive The Sound Phenomenon
sound vibrations is limited. O u t of practically an infinite range of vibrations occurring in nature, the h u m a n ear perceives sounds only A vibrating object emits vibrations which in from 16 to 20,000 complete vibrations per
t u r n set up vibrations - waves of sound - in the second. Below 16, only discontinuous pulsations surrounding air. T h e range of air-vibrations is are perceived and above 20,000 nothing is
wide. But only a limited n u m b e r of air-vibra-heard. But there are some animals, especially tions (10 or 11 octaves) can produce vibrations bats and dogs, who are able to perceive sounds in the mechanism of the h u m a n e a r ; the other of frequencies higher than 20,000.

vibrations do not affect it. These vibrations are The brain is not the seat of consciousness, transformed into nerve impulses in the cochlea nor do brain functions effect consciousness.

and pass through the acoustic nerve to the

The brain is a quantity of matter consisting of cerebral cortex and thence to a certain area molecules, atoms and elementary particles,
of the brain. Thereafter we experience a con-where no trace of consciousness is found. But scious sound form - the perception of sound - in when it is vitalized by the functioning of bio-the sense-consciousness through a complex
energies, it becomes a highly sensitized instru-power-line system in which sense-mind plays ment for the operation of consciousness.

a d o m i n a n t role.

Neural-neuronal impulses, which are electrical An object, when vibrating, produces sound
by nature, are converted into a non-material waves in the air. But when the object is not force - the wayu-energy - at a certain area of the vibrating it cannot emit any sound. This
brain and are conveyed to the sense-centres and indicates t h a t an object in a quiescent state then through the ida-path to the sense-mind.

ceases to emit sound. This can be interpreted The sense-mind finally radiates it to the sense-to m e a n that the sound power is inherent in consciousness where it develops into a conscious an object and remains in it in a latent form; form and the T feels it as a sensory object.

when an object is m a d e to vibrate by striking, In this way sound is experienced. This is the the latent sound power becomes sound vibra-internal aspect of the auditory system. T h a t tions. O r , sound vibrations are simply a gross this aspect is not merely a fanciful appendage, manifestation of subtle vibrations of sound but a more intrinsic part of sensory phenomena which are not registered in a material m e d i u m .

is indicated by the following facts. T h e sense-O u r recognition of an external world is
mind, elevated to the Dhi level, is able to perceive essentially due to sense-impressions radiating a sensory object directly without using the to our consciousness. We know the objective external sensory mechanism. T h e r e are m a n y world mainly through our senses. Objects which instances of this. Moreover, in pratyahara (sen-were outside consciousness penetrate through sory control), all sensory impulses are normally the sensory channels into it, where they develop stopped and none of them penetrate into sense-into conscious images. T h e senses of smell, consciousness. T h e external mechanism remains taste, and touch operate when they are in direct intact, only the connection is severed. Sense contact with objects. T h e sense of hearing is factors from the outer world may penetrate
activated by the sound waves in the air; and through the nervous paths and reach the brain, sight is due to light falling on the retina from the but no sensory perception is experienced in this objects in the environment. Knowledge of an state.

external world, acquired sensorially, is in-Let us now return to the consideration of
complete a n d only meaningful in a desire-bound sound.

existence.

T h e senses are limited in their power. First of all, they cannot receive any impressions from the outer world if these fall below the threshold of sensation. This refers to both size and distance.

99

Fundamentals of l ayayoga The perception of smell is not effected by a single rising and disappearing of the writtis (images molecule of a fragrant object or the perception in consciousness) in succession. So, the influence of taste by a single molecule of sugar; we can of time on consciousness is not exactly on con-neither hear nor see, if the objects are situated sciousness, but on the writti-flows; on the at a far distance. We also fail to establish sensory other hand, time puts permanent marks on the contact with an obscured object. These are the material objects.

limitations of our senses. These limitations can Space exists in relation to objects. Space
be overcome to a certain degree by extending by itself amounts to nothing. Space forms
the range of our senses with the help of supera part of the knowledge of an object. But without sensitive instruments. We have been able to this objective knowledge space is zero. Time see objects very far from us with the aid of a is also a factor in objective knowledge. Time telescope, to see minute objects through a
by itself if interpreted as that moment when microscope, and to see what is obscured by
there are no forms in consciousness, is also zero.

X-rays. But scientific instruments have also So, the space-time phenomenon is a relative their limits. The objective world appears to truth, only applicable when the objective forms be larger and more complex than what we
flow in consciousness.

experience through our senses even when their How does the writti-consciousness arise? It range is greatly extended by the use of
is a mode of our being and is maintained by instruments.

sense-functioning. Sense-impressions originate So, our knowledge of the outer world is
not in the senses but in events in matter. These restricted because of the sensory limitations.

impressions are received by the senses and are When 'seeing' through the senses, objects appear transformed into sensory impulses which are to be linked with space-time. Perhaps this
conducted to the cerebral cortex and thence incomplete seeing gives rise to space-time phen-to a certain area of the brain, where they are omena. A material object can be seen in three converted into matter-free energy and passes dimensions in space. There is no possibility of the body-mind bridge and reaches consciousness the senses receiving any impressions of more than where objective knowledge develops. This con-three dimensions. In our seeing of objects, time sciousness is chitta - sense-consciousness. The also becomes a factor.

sensory knowledge, as writtis, is continually The space factor appears to arise in our
flowing in sense-consciousness. The writtis flow

'seeing' the outer world through the senses.

in succession, and may be termed - writti 1, The material objects are seen in space, at rest writti 2, 3, 4, etc. The duration of one writti or in motion. Space is that which affords the at a time in consciousness is generally short and possibility of the existence of material objects to the continuous flow causes an undulatory form be perceived by us. But consciousness, in which of consciousness.

the images of the objects are formed and

When writti 1 flows in consciousness, the
apprehended, does not know space. It has no knowledge of writti 1 arises, and this knowledge length, breadth or thickness; it cannot be
is only of that particular writti. When writti measured quantitatively; it is not located in 2 comes, writti 1 has been obliterated from space. But images in consciousness are seen in consciousness, and the knowledge of only writti space. The time factor operates both in con-2 shines forth in consciousness. This indicates sciousness and with regard to objects outside that only one writti and its knowledge is possible consciousness. Time indicates changes which the at one time. But as the writtis flow in succession, object of the outer world are undergoing con-our knowledge pattern is also in the nature of stantly. Some changes are very rapid, some are flowing, consisting of many forms. Usually our slow. The influence of time on consciousness thoughts are composed of many forms fused
is not exactly like that exerted on material together to constitute a more complete know-objects. The changes which are going on in
ledge of certain things.

consciousness can only be assessed by the

However, connected with the writtis or 'know-100

Mantra - Supra-sound Power ledges' is an entity which knows what is flowing Material substance is reducible to molecules, in consciousness as writtis. In fact a writti is a molecules to atoms, and atoms to elementary form of knowledge due to the knowingness of particles, such as electrons, protons, etc. It is that entity. If the knower disappears, writtis now considered that the particles are the
or 'knowledges' disappear. This entity, which ultimate constituents of matter. However, in establishes a conscious relation with objec-addition to the particles, there is also energy tive images in consciousness, becomes the
in matter. Energy may exist either in association knower of the objects. This knowingness presents with matter, or may make itself free from matter three facts: an objective form in consciousness, to become radiation. These particles are cona conscious exposition of that object, and the sidered to be exceedingly small, indivisible and presence of something which exhibits its quality ultimate units of matter. But these particles are as selfhood. This gives rise to the phenomenon of not minute pieces of hard matter of permanent I-ness expressing 'I am this, I am that' feelings.

size. They have two aspects - particles and This is abhimana (I-feeling). These feelings are waves. Electrons, which are negatively charged intrinsically associated with I-ness. All these particles, and protons, the positively charged feelings originate from and are supported by the particles - both may appear as particles at I-ness in relation to objective images. There are one moment and as waves at another. Both
three main forms of these feelings: I as knower, particles and waves appear to be the same thing, I as doer, and I as supporter (as of the body).

or two aspects of the same thing.

Sensory perception is the basic knowledge

Have we any direct experience of all these
pattern appearing as 'I know this object, that phenomena in relation to matter? No, they are object', etc. This may be associated with
beyond our senses, and also beyond the reach thoughts, feelings or volition.

of the sensitive instruments. How then are

There is another aspect of I which is expressed they known? They are known indirectly from
on rare occasions. I has the possibilities of the experimental evidence obtained in
knowing, thinking and doing unusual things
laboratories and by the mathematical interpre-which are not possible at the sensory level.

tation of the results of these experiments.

This phenomenon is due to a conscious contact In other words, it is an intellectual interpretation between I and some post-conscious impressions in which inference plays an important role, and (sangskaras) stored in the nonconscious aspect which is based on knowledge acquired through of mind, called hridaya. In fact, all knowledge, the senses, instrumental observations, and other thoughts, actions and feelings which have been experimental evidence.

experienced by the I are transformed into

However, what escapes our observation is
post-conscious impressions and stored in hridaya, that the energy which is active in the superficial and can be brought back to consciousness by material field is continuous with that subtle memory. However, the 'I' which knows what
energy system which is operative in the sub-is arising in consciousness remains always in the stratum where our senses do not reach, into which same form and maintains its I-ness in all ex-material instruments do not penetrate, and which periences. So, the objective forms are multifarious our intellect does not grasp. This substratum and transitory, whereas the I-ness is unchanging is the subtle power-field over which is super-and stable.

imposed the gross material field. The subtle Does the complete picture of the outer world power operation is the basic part which sustains penetrate into consciousness through the sensory matter. Mainly two kinds of forces are active channels? It is only a part - a superficial layer -
in the power-field: mahabhuta (metamatter)

that known through the senses. We know the
as forces and pranic forces. There are five solidity, liquidity, luminosity and airiness of mahabhata forces and five pranic forces. Maha-matter. We experience the material world in bhata forces are reducible to highly concentrated smell, taste, colour, touch, and sound forms.

sense forces, termed tanmatras, or tanons. The But all these are in the superficial stratum.

tanons are intrinsically associated with the 101

Fundamentals of Layayoga
phenomenon of the emission of lifeful ultramini-beings' ( - Rigweda-sanghita, 1.22.164.45).

sound - Swanana, or Swanon. Swanana is

T h e four forms of sound are Para (supreme), derived from swana, meaning sound, to which Pashyantt (radiant), M a d h y a m a (subliminal) is suffixed ana, meaning life. Swanon is the and Waikhan (acoustic). T h e h u m a n beings abbreviated form of swanana. Swanon is the
hear only a part of acoustic sounds. T h e yogis germ-mantra.

'hear' the other three forms in samadhi.

M e t a m a t t e r forces in combination with pranic About the four forms of sound it has been
forces constitute a subtle energy organization, stated: 'Sound is about to sprout in para
arranged in five levels. T h e y a r e :

(supreme) form; it becomes two-leafed (that is first manifested) in pashyantt (radiant) form; 1 Smell-energy organization, in which the
it buds in the madhyama (subliminal) form;
fundamental aspect is the 'earth' m e t a m a t t e r and it blooms in the waikhan (acoustic) form.

which assumes a particular form and around

Sound which has been developed in the above-which is a circular wave-motion. W h e n the mentioned manner, will become unmanifested, earth m e t a m a t t e r is reduced to its smell when the order is reversed' ( - Yogakunaalyupa-tanon, it emits a specific swanon.

nishad, 3.18-19). Here, the stages of develop-2 Taste-energy organization, containing 'water'

ment of sound, from the supreme form to the metamatter, a circular wave-motion and the
acoustic form, and in reverse order, have been taste tanon, emitting a specific swanon.

described.

3 Sight-energy organization, containing 'fire'

Maheshwara said: 'What is called Shabda-
m e t a m a t t e r , a circular wave-motion and the brahman, the nature of which is nada (causal sight tanon, emitting a specific swanon.

or unmanifest sound), is an aspect of Supreme 4 Touch-energy organization, containing 'air'

Infinite Being. Shabdabrahman as shakti (power) m e t a m a t t e r , a circular wave-motion around it, is in the form of bindu (supremely concentrated and the touch tanon, emitting a specific
conscious power), and being in muladhara
swanon.

that shakti becomes kundalini. From that arises 5 Sound-energy organization, containing 'void'

nada (sound), like a sprout from a minute seed, m e t a m a t t e r , a circular wave-motion around called pashyantt by means of which the yogis it, and the sound tanon, emitting a specific see the universe. In the region of the heart swanon.

(that is, in anahata), it becomes more pro-

T h e sound tanon (shabda tanmatra) is the
nounced, resembling thunder in the atmosphere.

subtlest and perfect form of sound which can be It is called madhyama. Again it (madhyama)

'heard' only by a perfect ear. It is here where becomes swara (voice) by the expiratory help swanons are formed. T h e sound swanon becomes and this is called waikhan' ( - Yogashikhopa-transformed into the radiant (pashyantt) sound nishad, 3 . 2 - 5 ) .

beyond the sound tanon level, and finally into It has been disclosed above that Shabda-sound-principle (para shabda).

brahman is the source of sound. Shabdabrahman is in the form of sound which is unmanifest.

So it is called para. T h e power in Shabdabrahman is bindu, from which issued the universe Four Forms of Sound
that is in the nature of pranawa (the first manifested sound). T h e cosmic bindu in an individual being' resides in muladhara as Kulakundalini Sound exists in four forms. It has been stated: who is the source of all sounds. From Kundalini

'Sound is in four forms; the Brahmanas (the arises pashyantt nada. Pashyantt becomes more seers of Shabdabrahman) who have controlled pronounced and particularized in anahata and their minds fully, know these four forms. Of is called m a d h y a m a . T h e madhyama sound is these, the first three are hidden and u n k n o w n ; expressed as voice, and this is waikhan.

the fourth form of sound is used by h u m a n This Waidika exposition of sound has been

102

Mantra - Supra-sound Power adopted in the Tantras with explanations in Kundalini is Shabdabrahman and her power is in greater detail. Shiwa says: ' T h e source of nada the n a t u r e of sound-substance (dhwani). Sound-

(sound) which is called para (causal) arises in substance is not manifested sound, it is the life-muladhara; that sound being in swadhishthana, energy principle (prana) which creates and
becomes manifested and is called pashyanti; operates in w h a t has been created. This living that sound going up to anahata, becomes reflected sound-power is the causal sound and is called in the conscious principle and is called madhya-para-sound.

ma; then going upwards in wishuddha in the

Supreme Brahman appears as Shabdabrahman
region of the neck, by the instrumentation of the when Supreme Power, which is one and the
larynx, palate, the root and tip of the tongue, same with Brahman as Mahakundalini, 'wills' to teeth, lips and nasal cavities . . . it becomes express the kinetic counterpart of the static waikhan' ( - Tantrarajatantra, 2 6 . 5 - 9 ) .

quiescent eternal reality. This aspect of Brahman Further, ' T h a t eternal kundalini; in her is called Shabdabrahman, because the power

Shabdabrahman aspect is the source of power which is going to be expressed is in the nature of in which is dhwani (power as supremely rarefied nada - a phenomenon in which willing is imbued sound) that develops as nada (sound), then
with effectivity in the form of pre-sound which nirodhika (fire-energy expressed in control), becomes Supreme Bindu - the supremely con-ardhendu (the crescent moon), bindu (point) centrated power. T h e concentration is such as is and para (supreme); and from para arise
fully ready to actualize the 'willing' of Supreme pashyanti, madhyama and waikhan sounds'

Power in her purely power aspect. This

( - Sharadatilakatantra, 1.108-9).

concentrated power is Bindu, because it is non-Kundalini as Shabdabrahman is endowed with
magnitudinous and non-positional power, which, power which is in the nature of sound-substance, when magnified, appears as splendorous and
having the possibility of developing as sound-permeated with sonority without manifested
power (nada), which is associated with fire-sound. This power is Kundalini as Shabda-energy in the form of control-power, that is, brahman. Here lies the principle of sound -
higher spiritual energy. T h e sound-power as-sound unmanifested and undifferentiated but sumes a semilunar shape with which is connected power in m a x i m u m concentration a n d in the concentrated divine power-consciousness. This n a t u r e of sound-substance. This power-sound is is the latent sound which is unmanifest. This is para-sound.

para sound. From para arises pashyanti, and then In Shabdabrahman there is an arrangement
madhyama and finally waikhan.

in a latent phase, termed kamakala - the principle of the actualization of the power as sound.

Supreme Bindu (supreme power-concentration) before the manifestation of creative power

Para-sound
assumes a threefold character - the three specific power-points (bindus), termed bindu (second) (consciousness-point), nada (sound-radiating Kundalini has two aspects - supreme and sound.

energy-point), and bija (sound-specificality-In her highest aspect kundalini, as Supreme point), which constitute a triangular process.

Kundalini (Mahakundalini), is united with Each power-point emits a n u m b e r of sound-Supreme Consciousness and is one with that. At potentials - the would-be sound units - arranged this level there is a complete absence of sound in a line, and the three lines form the triangle.

in any form - ashabda (non-sound). kundalini; All these are in a latent phase and unmanifest.

in this aspect is Infinite Supreme Consciousness, This triangular process is kamakala (triangular having no attributes. But in her specific power-process of power-points).

fulness, Supreme Power is able to produce a power phenomenon from which emerges the
universe of mind and matter. At this stage

103

Fundamentals of Layayoga

Pashyanti-sound
guna (primary energy-principle). T h e red-power at the bindu becomes yellow radiant con-scidynamism, termed Sattwa-guna (primary sen-At a certain point of concentration of energy, tience-principle). T h e sound factor of the red-Supreme Bindu bursts, as it were, and a great ray becomes a specific sound at the bija. The concentrated power in the form of sound em-red-power is changed here into black-power
anates. This power-sound is Pranawa Nada
which is termed Tamas-guna (primary inertia-and is ' h e a r d ' by the yogis in concentration.

principle).

T h e power aspect is concentrated prana-energy T h e red-ray emission creates a red-line -
from which the n a m e pranawa is derived. T h e rajas-line, which releases sixteen sound-units.

prana-energy in motion creates a series of force-In a similar manner, yellow- and black-lines motion-lines, consisting of four phases. On its are created, and are called sattwa- and tamas-first emergence from Supreme Bindu it creates lines respectively. From each of them sixteen

'A' line - the A-phase - which is transformed sound-units are released. These three lines form into ' U ' line, called U-phase. It is then changed and equilateral triangle standing on its apex.

into ' M ' line - the M-phase. Finally, it assumes T h e left side of the triangle is the red-line, the

' O ' (Tantrika letter 0 ) - s h a p e d line in which base is the yellow-line, and the right side is the

' M ' is changed into nada-bindu and ' O '

black-line. These three lines are the three forms becomes the bija to form ong, as it is 'seen' by of power, termed W a m a , Jyeshtha. and Roudn.

the yogi's in concentration. In this power-form W a m a is the red-line and consists of sixteen the sound factor is inseparable. T h e power is sound-units from A to Ah; Jyeshtha is the yellow-sound and the sound is power. This is the first line, consisting of sixteen sound-units from Ka manifested power-sound phenomenon - prana-to T a ; and R o u d r i is the black-line, consisting wa. This is called pashyantt-sound - the first of sixteen sound-units, from T h a to Sa. In the manifested radiant sound.

three angles of the triangle are three sound-Pranawa is the first manifestation of para-
units, n a m e d Ha, between the red-line and the sound; Para-sound is the source of pranawa. So, yellow line, K.sha, between yellow-line and pranawa is the first manifested sound. From black-line, and La (Rhha) at the apex within this arise all forms of sounds - mantras,
the triangle between the black-line and red-line.

Weda, language and all other sounds. All

Ha is the moon-point, Ksha is the sun-point, and sounds are finally absorbed in pranawa and

La is the fire-point. Wama-power is associated pranawa into para-sound. Para-sound is Shabda-with the Brahma-Consciousness; Jyeshtha. with brahman.

Wishnu, and R o u d r with Rudra. The red-
energy in the yellow field creates mind and Pranawa is a complex organization of powers senses, and in the black field it creates tanmatras in which a basic power supports various powers.

and mahabhutas. Sound-units operate in

T h e prana-force, which is in motion in Pranawa, madhyama-sound.

makes the three bindus (power-points), which are in a latent form in kamakala, operate, and T h e emerged prana-force begins to throb in the sound-potentials begin to be actualized as pranawa in its characteristic manner, causing matrika-warna (sound-units). In Supreme Bindu, to be emitted what is called pranawa sound. The which is consciousness-power reality, there are sound-motion is in the nature of what has
concidynamism potentials in a massive con-
been termed samanya spanda - basic in-
centrated state, that now begin to develop. T h e finitesimal motion almost uniform in character, consciousness factor arises from kundalini and which shows insignificant change in form. It power from Prana. Of the three bindus (power-is more quiescent than motional. It is the
points), nada is the centre of pranic force, which motional totality without having any speci-is the fundamental sound-factor and from which ficality. T h e prana-throbbing and sound-motion occurs an emission of a super-refined ray
are the same thing, or two aspects of the same (rashmi) of red colour. This is termed Rajas-thing. Sound is the exact nature of throbbing 104

M a n t r a - Supra-sound Power pram. The manifestation of prana-force is in named Matrika. As there are fifty matrika letters the nature of sound. Sound is the mode of
from A to Ksha, matrika is also called fifty-apprehension of power which is in motion.

matrikas (panchashanmatrikah). These sound-

The sound pattern of the motion is Ong - the forms (from A to Ksha) are the bijas, that is, poshyanti-sound. Ong is the whole sound. Sound specialized sounds. So it is stated: ' A to Ksha is also the mode - the only mode - of the un-sounds which are matrika are in the nature of coiling of the coiled power.

bija' ( - K a m a d h e n u t a n t r a , ch. 1, p. 1). These sound-forms are not lifeless letters; they are in the n a t u r e of consciousness and power. It is stated: ' T h e warnas (letters) from A to Ksha Madhyama-sound
are Shiwa (Consciousness) and Shakti (Power); these warnas are (Shabda-) Brahman and exist The pranawa power-sound-motion changes from always' ( - Kankalamalinitantra, ch. 1, p. 1).

its vast and vague character to a clearly defined Matrika is living power and forms mantra.

specific pattern in which limitedness a n d change -

It has been stated: 'Matrika is living power and ableness are more and more marked. T h e one in the form of mantra' ( - K a m a d h e n u t a n t r a , pranawa-sound now becomes m a n y parti-ch. 10, p. 12). Matrika is that power which leads cularized sounds. Hence, they have been termed to yoga. So it is stated: 'These are matrika-wishesw a spanda - particularized motion. T h e warnas (letters) which are within the sushumna singularity of sounds arises from the bija which is a n d are in the nature of yoga; without the help

'0', as there is only one sound which is Ong.

of akshara (letter) spiritual yoga is not attained'

Now the plurality of the bija develops. But the ( - K a m a d h e n u t a n t r a , ch. 12, p. 14). T h e matri-nada-bindu factor of pranawa is retained, which ka sound-forms are the detailed manifestation becomes an intrinsic part of the newly developed of praraawa-sound. It has been stated: 'Fifty-bijas. This manifold specialized sound
matrikas arise from nada (here pranawa-sound) phenomenon is madhyama-sound developed
in a regular order' ( - Wishwasaratantra,
from pranawa. Pashyantt-sound becomes ch. l , p . 4).

madhyama-sound.

Matrika-power is Kundalini It is stated:

pranawa is the original sound which is one

' T h e sound Ka is Kundali herself; kundali is and without parts and represents the manifested in the form of fifty-sounds matrika' ( - Gayatri-power as a whole. In detailed manifestation tantra, 3.148). Further, 'Kundali' is in the form of power which occurs at the m a d h y a m a level, of 50 sounds; she is nada and b i n d u ; she is in there is an expression of specialization a n d the nature of consciousness; she is prakriti plurality. The original sound homogeneity exist-

(primus)' ( - Gayatritantra, 3,132), and 'Kun-ing in pranawa begins to change into sound
dali who is in the form of fifty-sounds is eternal heterogeneity existing in madhyama. Here matri-and the embodiment of highest spiritual know-ka-warnas or matrika-arnas (primary sound-
ledge. T h e attainment of Supreme Brahman units) come into being. T h e word 'matrika'

is only possible through h e r ; she is Supreme usually means mother, but here it is used in a Kundali' ( - Gayatritantra, 3.130).

technical sense. It stands for the warnas (parti-It has been stated: ' T h e thread of w h a t has cularized sound-forms) as a whole. Warna is been called a garland of fifty is in the nature usually translated as a letter of the alphabet.

of Power and Consciousness; Kundali-power

But the technical meaning of it is a particular (that is, the power in sound-forms) has (in this sound-form. There are fifty warnas or sound-manner) been strung' ( - Shaktanandatarah-
forms. Collectively, all fifty sound-forms are gina, 8.8). This matrika-garland is also called the called matrika. So it is called a garland of garland of spiritual knowledge. So it is stated: fifty (mala panchashika).

'Fifty-matrika-power has been termed j n a n a -

The fifty sound-forms are from A to Ksha.

mala (a garland of spiritual knowledge)'

The sound-forms from A to Ksha are collectively ( - Gayatritantra, 3.149).

105

Fundamentals of Layayoga
kundalini has two aspects: one is subtle

Principle sound-units are of two kinds - short which is beyond sound, and the other is the and long. Short-power units inhibit the specific sound-form. T h e r e are fifty sounds and they are power of a subordinate sound-unit at short inter-collectively called matrika. Sound is power.

vals in order to activate the specific power This power is in the nature of life-energy principle of another subordinate unit. Long-power
and manifest as sound. T h e sound-power is an matrika-units are able to activate a subordinate aspect of Kundalini. Kundalini in her sound unit to its limit. T h e combination of matrika-aspect is the principal Dewata (embodied divine units may be of the short-power type, the long-consciousness) arising from appropriate mantra.

power type, or both types. In the short-power T h e matrika-warnas are primary sound units.

type, different units operate with short intervals Matrika-sounds arise from kundalini and are between, a n d in the long-power type, the units embedded in her. So, Kundalini is the root of operate at longer intervals. T h e nature of the matrika and in whom again matrika dissolves.

combination of matrika-units determines the After the dissolution of matrika into Kundalini, nature of the specific sound-motion. Tables she remains in her subtle form.

4.1 and 4.2 are the two tables of matrika-units: In all, there are fifty matrika sounds.

Table 4.1 Principal matrika-units - sixteen in Matrika-sounds
number

Short type Long type

Matrika-sounds are primary sound-units, and a a
each unit exhibits a specific form of sound.

i i

A sound-unit is composed of three fundamental u u
p a r t s : bija, nada a n d bindu. T h e bija part ri ri
represents a specific sound of one kind, without lri lri
being mixed with other sounds. T h r o u g h the e
instrumentation of nada the bija-sound is rare-ai
fied, concentrated and conducted to bindu
o
where the sound is transformed into spiritual ou
consciousness. So a bija is always with nadabindu. T h e bijas of matrika are fifty and there-common
fore there are fifty forms of specialized sound.

ang ah

So, we have fifty primary sound-units.

Matrika-sound can be classified into two

Table 4.2 Subordinate matrika-units - thirty-four groups: principal and subordinate. T h e principal number
sound-forms are endowed with powers to activate or inhibit the powers of the subordinate sound-k ch 1 t p y sh
forms a n d to make the subordinate forms operate kh ch th th ph r sh
and cooperate with them or other subordinate g j d d b 1 s
forms. T h e subordinate matrika-sounds uncoil gh jh dh dh bh w h
their powers with the help of the principal forms.

n n n n m ksh

T h e subordinate forms are able to exhibit great power when combined with appropriate

Matrika-units exhibit certain general and
principal matrika-sounds. T h e controlling specific characteristics. T h e following are the mechanism lies mostly in principal forms. T h e general characteristics:

subordinate forms cannot be successfully combined with each other without the help of the 1 Matrika-units contain three gunas (primary principal forms.

attributes) - sattwa, rajas and tamas. T h e 106

M a n t r a - Supra-sound Power centre of sattwa is in bindu, of rajas in nada, T a b l e 4.3 T a b l e of matrika colours and of tamas in bija.

2 Matrika-units may go beyond gunas when a
moon-white
n
shining red
they are reduced to the principle of sound
a
white
t
shining white
i
th
and become Kundalini.

white
shining yellow
i
shining yellow
d
shining yellow

3 Matrika-units are endowed with three
u
yellow
dh
shining red
forms of power - sentience-power, willing-
u
shining yellow
n
shining yellow
power and action-power.

n
shining red
t
shining yellow

4 Matrika-units consist of bindu, nada, and ri
shining yellow
th
orange
bija.

lri
shining yellow
d
shining red

5 Matrika-sounds are transformed into five
lri
moon-white
dh
shining yellow
forms of dewata (embodied divine conscious-
e
d e e p red
n
shining red
ness) at the five tanmatra levels. T h e five ai
moon-white

P
moon-white
dewatas a r e : Brahma, Wishnu, R u d r a , o
shining red
ph
shining red
b
moon-white
isha, and Sadashiwa.

ou
shining red
ang
shining yellow
bh
orange

6 Matrika-sounds are endowed with five
ah
shining red
m
orange
forms of pranas. They a r e : prana, apana, k
vermilion
y
smoke
samana, udana, and wyana.

kh
d e e p red
r
shining red

7 Matrika-units constitute four forms of
g
orange

1
shining yellow
knowledge at four levels. T h e y a r e : gh
orange
w
shining yellow

(a) Highest spiritual knowledge at the
n
smoke
sh
red
sub-bindu level.

ch
white
sh
white

(b) Knowledge of tanmatras and mahabhutas.

ch
shining yellow
s
white

(c) Super-sensory knowledge.

j
moon-white
h
shining red
shining red
ksh
white

(d) Sensory knowledge.

j h

N.B. All the matrika units are connected with nada-Another important point is the colour pheno-bindu and give the sound 'ng', except 'ang' a n d 'ah'.

menon of matrika. Colour is an indication of the nature of energy predominating in a sound-is in a state where it is reducible to Kundalini.

unit. The bija-power when in motion creates At the ajna level, the normally red 'h' becomes a power-line which is seen in colour. T h e three white and 'ksh' retains its normal white colour.

fundamental colours are yellow, red and black.

At the wishuddha level, the matrika 'h' becomes Sattwa predominates in yellow, rajas in red and the sound-form of the sound tanon. T h e sound-tamas in black. Yellow indicates that bindu form is called the bija of sound tanon. As a has greater influence on bij a; red indicates the bija of sound tanon, 'h' with nada-bindu
greater influence of nada on bija; and black shows becomes 'hang' a n d its colour is white. In this the power of bija itself. T h e original colours are centre there are sixteen matrika-units, from 'a'

also changed to show the mixed character of to 'ah', and all of them are red.

the power-motion. T h e T a b l e 4.3 shows the At the anahata level, the matrika 'yang'

normal colours of the matrika-units.

becomes the bija-sound of touch tanon and is When the matrika-units exhibit creative
in smoke colour. So it retains its original colour.

power, all of them become red at the sahasrara It is in this colour that 'yang' is reducible to (thousand-petalled centre) level. But when they

'hang'. In this centre there are twelve matrika-show the power of absorption or when they are units, from 'k' to 'th'. T h e y are red. At the going to be absorbed into Kundalini, they
manipura level, the matrika 'rang' becomes the become white, that is transparent. From an
bija-sound of sight tanon and retains its original evolutionary point of view, whiteness indicates red colour. T h e r e are ten matrika-units in this a trace of the finest form of sattwa, and from the centre, ranging from 'd' to ' p h ' , and they are blue point of view of absorption, a white matrika in colour.

107

Fundamentals of Layayoga

At the swadhishthana level, the matrika 'wang'

causing the life-power motion to be absorbed becomes the bija-sound of taste tanon. It changes into sushumna., thus effecting effortless breath-its yellow colour to white. In this centre there suspension. It has been stated: 'Because of the are six matrika-units which are golden in colour.

power of concentration, of the conduction of At the muladhara level, the matrika 'lang' is central bio-energy into sushumna, of arousing the bija-sound of smell tanon. This matrika-divine consciousness, and of its being based on sound retains its original yellow colour. There Supreme Consciousness, it is called mantra'

are four matrika-units in this centre. They are ( - Yogashikhopanishad, 2.7-8). Mantra which of a golden colour.

originates from kundalini in muladhara is also called mula (basic) - mantra. Mala means root or basis. The mantra which originates directly from kundalini in muladhara and is the root of Waikhari-sound
all other mantras is called mulamantra. So it is stated: 'That which is the root of all mantras, which arises from muladhara, and because of Madhyama-sound becomes waikhari-sound
the real form of the root (that is kundalini) in (gross aspect of sound) which operates as sound-its subtle nature is embedded in that (mula-energy in the material field and is transformed dhara), it is called mulamantra' ( - Yogashikho-into sound (gross), a part of which is audible to panishad, 2.8-9).

the human ear. The audible part of sounds may It has been further stated: 'Through the pro-be classified according to the following groups: cess of concentration spiritual protection is effected; this is why it has been termed mantra.

1 Language form -

In all mantras power-in-sound-form (wachaka-

(a) spiritual and philosophical forms;
shakti) is inseparably linked with power as (b) scientific forms;

Consciousness (wachya-shakti)' (Ramatapinyup-

(c) common forms,
anishad, 1.1.12). Therefore, mantra is endowed 2 Music (vocal and instrumental).

with the power of protecting the practitioner 3 Sounds from animals.

spiritually through the process of concentration.

4 Sounds in nature.

Thinking develops into concentration by mantra, 5 Artificially created sounds.

and this mantra-concentration offers spiritual protection.

ishwara stated: 'It is called mantra, because deep concentration on the true form of the

Mantra
immensely lustrous dewata (embodied divine
consciousness) and protection from all fear are effected by it' ( - Kularnawa, ch. 17, p. 84).

Mantra is in the nature of kundalini and Con-Mantra, technically, is derived from 'man'

sciousness. It has been stated: 'Mantra is in and 'tra'. 'Man' means manana, that is, con-the nature of Shiwa (Supreme Consciousness) centration, and 'tra' means trana, that is, pro-and Shakti (kundalini power); mantra arises tection. This means that our consciousness
from the muladhara. Those who are able to hear becomes free from worldly thoughts and goes mantra or to expound it are rare' ( - Yoga-into a state of concentration by mantra. Or, shikhopanishad, 2.5). Mantra comes into being

'man' = mana to mean consciousness, and 'tra'

from Kundalini who is in muladhara. kundalini to mean protection, that is, as consciousness manifests herself as mantra. As kundalini is at the sensory level is multifarious in character, never without Shiwa-consciousness, so mantra so its higher aspect is hidden. Mantra is that is of kundalini and Consciousness.

process by which superconsciousness is pre-

Mantra is endowed with the power of trans-
served by controlling oscillations of conscious-forming thinking into deep concentration and ness and developing concentration. Mantra

108

M a n t r a - Supra-sound Power is that sound-power by which the uncontrolled in great concentration and from which dewata mind becomes controlled and concentration is arises. It is t h a t concentrated sound-power established.

which makes kundalini manifest as dewata.

There is still another factor. In pranawa,

Bija-mantra m a y be a simple matrika-sound, the final sound-power of ' m ' is transformed into viz. 'Gang' - the bija-mantra of Dewata Ganesha.

nada-bindu, that is, the sound 'ng' on which the On the other h a n d , a bija mantra may consist of a effectivity of 'Ong' as a mantra depends. T h e n combination of two matrika-units, viz. 'Houng' -
the matrika-sounds and all mantras formed by the bija-mantra of Dewata Shiwa. A bija-matrika are endowed with 'ng' sound-power mantra m a y be a combination of more than two as an intrinsic part. As 'ng' sound is the inmost matrika-units. A bija-mantra may have more
constitution of mantra, a n d as 'ng' sound has t h a n one bija a n d one or m o r e sound-forms developed from the ' m ' factor, so the sound-constituted by a n u m b e r of appropriate matrika-phenomenon has been termed mantra, the
units without nada-bindu to increase the power

'm' factor being used at the beginning of the of the bija. In Weda-mantra, different matrika-word. Moreover, the bija-sounds of mantra
units, generally without nada-bindu, constitute are finally reduced to nada-bindu, therefore, word-forms. Certain word-forms are used as
the nada-bindu is the vital part of mantra, and, mantra, while others present thought-knowledge-as this vital part develops from ' m ' , so ' m ' has forms which are received and understood by
been used as the first letter in mantra. This is one who has purified his mind and raised the why 'm' is called mantresha - the lord of m a n t r a ; level of intellection to the spiritual level. M a n y that is, the supercontrol-power of mantra lies such minus nada-bindu word-forms are masked in m.

forms of matrika-units with nada-bindu. As, So we find that mantra is that form of power-for example, the word 'yama' is the masked form sound which arises from Kundalini, first as of matrika-unit 'yang'.

concentrated, uniform single sound, termed

Pranawa is the first mantra. It has been stated: pranawa, which develops as multiform special-

' W h a t all the Weda declares to be attained, what ized sounds - matrika - and their complex com-all ascesis is directed towards, and for what binations that can be transformed into waikhari thought-emotion control is practised, is, in (gross)-sounds. To put it in another way,
brief, that sound which is called 'Ong'. This mantra is the uncoiling of kundalini as sound-Ong is Shabdabrahman a n d also Supreme Brah-power from her subtle state. So Kundalini
m a n . . . . This spiritual practice is the best and has two forms - the subtle luminous form, and highest. . . . ' ( - Kathopanishad, 1.2.15-17). At the mantra-form. When the luminous form is
first, by the practice of the pranawa mantra, aroused in muladhara, Kundalini absorbs mantra.

S h a b d a b r a h m a n is attained. T h e n the pranawa-On the other hand, when mantra is aroused,
sound recoils into kundalini. Thereafter, by kundalini manifests herself as a Divine Being d e e p concentration on luminous kundalini, in an appropriate form, and that finally leads to non-sound Supreme Consciousness is reached.

luminous form.

Pranawa is a combination of three sounds

When pranawa-sound first issued from
which arise from 'a', 'u' and ' m ' . As long as Supreme Bindu, there was an agitation in

'a', 'u' and ' m ' form three separate sounds, the prakriti by which the minus gunas imbedded
yogi will not be able to reach the Shabdabrah-there became plus factors. At the sattwa point, m a n level. E a c h separate sound does, of course, mantra-sound-power has created m a h a n manas produce results, but this does not lead to kunda-

(superconscious m i n d ) , and at the tamas point lini. When the three sounds become one sound, shabda tanmatra (sound tanon) has been created.

it is the pranawa-sound as it is manifested in Pranawa develops into fifty matrika-sounds, Ong. It is an extraordinarily grand sound, which and matrika creates bija(germ)-mantra, other contains the germ of the summation of all
forms of mantra and Weda-mantra. Bija-mantra fifty matrika-sounds. It is called pashyantz-is that form of mantra in which sound-power is sound. When concentration is not deep, the

109

Fundamentals of Layayoga
penetration of outer objects into consciousness sounds are gradually absorbed into pranawa-cannot be completely eliminated. W h e n con-sound.

centration is interrupted the one sound appears However, matrika-sounds possess specialized as three sounds. But in deep concentration the powers which are aroused by the mantra-three sounds become one a n d inseparable.

process. T h e matrika-sound 'ang' has the death-This is possible when the external, the internal conquering power; at the spiritual level it and their connecting links are under control.

gives immortality by bringing the disciple beyond This has been termed bahyabhyantara-madhyam a t t e r - m i n d , and, at the material level, it ma-kriya (externo-interno-median process)

promotes health and longevity. It is present also ( - Prashnopanishad, 5.6). By the external is in all sounds; it is all-pervading. T h e 'ang'-
m e a n t the outer objects, a n d by the internal, sound is all-pervading, and in the nature of consciousness, a n d the middle is their connecting attraction. It creates affection in the mind links - the senses. This is the process of senso-a n d the disciple becomes the centre of attrac-mental control.

tion. T h e 'ing'-sound promotes growth of the At the sensory level, the three sounds are
body and general welfare, but it also causes actually two sounds - that of 'a' a n d ' u ' ; the great disturbance and pain to those who slip

' m ' sound disappears after the 'u' sound. T h e from the spiritual path. T h e 'zrag'-sound develops

'a' a n d 'u' sound-powers are transformed into the power of higher speech and is in the nature pingala and ida power-lines which maintain
of purity. T h e 'ung'-sound imparts vital vigour inspiration and expiration. T h e silent 'a' sound and is the essence of strength. T h e 'ung'-sound expresses itself as inspiration, and the silent causes spiritual strength through unbearable

' u ' sound as expiration. T h e third sound ' m '

pain and sorrow. T h e 'ring'-sound is the power disappears at the interval between expiration causing agitation and is tremulous in character.

a n d inspiration. T h e 'a' ceases because the T h e 'ring' -sound presents charming splendour.

ida-flow causes expiration. T h e 'u' ceases T h e 'Iring' -sound causes enmity and bewilder-because inspiration is induced by the pingala-ment. T h e 'Iring' -sound is also bewildering.

flow. So 'a' a n d 'u' can never be united unless T h e 'eng'- and 'aing'-sounds are pure sentience the pihgala-ida flows are transformed into
and charming. T h e 'ong'-sound is in the nature sushumna-Row. In sushumna-flow inspiration and of all speech a n d purity. T h e 'oung'-sound is expiration are changed into kumbhaka (breath-all speech and is endowed with the power of suspension). In sushumna-flow 'a' a n d 'u' are subjugation. T h e 'ang' (that is 'ng') -sound has united to effect 'o' which is a long sound starting the power of control over animals and is bewilder-from the muladhara and passing through the
ing. T h e 'ah'-sound prevents death and is violent swadhishthana, manipura, anahata, a n d wishud-in n a t u r e .

dha, where the genuine 'o'-sound is heard.

T h e 'kang'-sound gives happiness and pro-

T h e n 'o' passes the ajna and thereafter the sperity. T h e 'khang'-sound causes agitation. The subdued 'm'-sound appears as nada-bindu a n d

'gang'-sound removes all obstacles a n d is great.

becomes linked to 'o' and effects one sound.

T h e 'ghang'-sound gives good fortune and stops T h e one sound now passes the sushumna and what is not good. T h e 'hang' -sound is mighty.

enters the sahasrara a n d is absorbed into Shabda-T h e 'chang'-sound is destructive in nature.

brahman, and samadhi is attained.

T h e 'chang'-sound is formidable. T h e 'jang'-sound From the pranawa-sound matrika-sounds arise destroys all evil and causes fear. T h e 'jhang'-
at the m a d h y a m a level. T h e r e are 50 matrika-sound destroys unspirituality. T h e 'nang'-sound sounds, from 'ang' to 'kshang'. T h e matrika-is the conqueror of death. T h e 'tang'-sound is sounds can again be transformed into prarcawa-endowed with superpower and is the destroyer sound, and pranawa-sound into Kundalini by the of all diseases. T h e 'thong'-sound is moon-like mantra-process. In this process the matrika-and is helpful in concentration, and bestows sounds are combined with ong, viz., ong ang, pleasure. T h e 'dang' -sound is very powerful and ong ang, ong ing, etc. By this process, the matrika-splendid. T h e 'd'hang'-sound gives wealth and 110

M a n t r a - Supra-sound Power good fortune. T h e 'nang'-sound is the bestower the knowledge patterns of both cosmic and
of all success and causes infatuation. T h e 'tang'-
spiritual p h e n o m e n a by specialized letter-sound is kindly disposed and a wealth-giver. T h e arrangements. H e r e , mantra-power has lost

'thang'-sound leads to religious a t t a i n m e n t a n d its specificity, and is changed into cosmic and to purity. T h e 'dang'-sound is pleasing a n d pro-spiritual knowledge patterns. T h e real meanings motes growth. T h e 'dhang'-sound is great a n d of these knowledge-buds cannot be deciphered the conqueror of disease. T h e 'nang'-sound with the help of mere linguistic knowledge.

develops tranquillity and gives enjoyment a n d T h e highly technical letter- and word-combi-liberation. T h e 'pang'-sound is auspicious a n d nations are only known to the yogis who have the remover of all obstacles. T h e 'phang'-sound realized mantra and its power transformation.

is lustrous and leads to superpowers. T h e 'bang'-

M a n t r a has two forms of power: wachakasound is the destroyer of all evils and splendid.

power and wachya-power. Wachaka-power is

The 'bhang'-sound is frightful and the destroyer Kundalini in sound-form. Kundalini herself is of worldliness. T h e 'mang'-sound causes tempta-mantra. It is in this power that mantra exists tion and enmity. T h e 'yang' -sound is all-pervad-as a vital force. By the mantra-process the ing. The 'rang'-sound causes pain and sickness.

mantra-sounds are reduced to kundalini-power; The 'lang'-sound is splendid and all-sustaining.

and then kundalini assumes the appropriate

The 'wang'-sound promotes welfare and gives divine form - dewata - and is revealed to yoga purity. T h e 'shang'-sound is pure a n d bestows disciples in that form. So mantra-sounds can be success. T h e lshang'-sound is pure and leads to transformed into kundalini when she appears virtue and causes wealth and the fulfilment of as dewata. W h e n a disciple is able, at this desires. T h e 'sang'-sound is the root of knowledge.

stage, to transform concentration on the dewata The 'hang'-sound is pure and bestows know-form into superconcentration, a n d is fully esta-ledge. T h e 'kshang'-sound gives spiritual and blished in it, dewata will, step by step, be re-worldy knowledge and is splendorous. It is, as coiled into kundalini; a n d kundalini will be it were, a crest-jewel.

Mahakundalini and will shine forth as attribute-We find that a matrika-unit is a specific power less Supreme Consciousness. This is the wachya-operating in its individual characteristic m a n n e r .

power of m a n t r a - Mahakundalini as Supreme The power-line created by the operation of the Brahman.

power is called a specific warm, which is at the If the mantra is bija-mantra and is imparted same time emitting specific sound. So, a matrika-by a guru directly to his disciple, it will produce unit is a specific power in specific sound-form.

quicker and better results. A bija-mantra is the Each matrika-unit is a mantra. Some of these depository of immense power in a most con-matrika-units, when combined in a definite
centrated form which remains latent in it.

manner, create specific sound-power in a highly This latent power is aroused by the mantra-concentrated form. These are the bija-mantras -
process disclosed to the disciple by his guru.

concentrated powers in sound forms. O t h e r T h e sound aspect of the power gradually becomes mantras are also created. And finally, the Weda more and more rarefied and, ultimately, is
has been created. All spiritual potentials and absorbed into kundalini. At this stage Kunda-creative elements contained in the matrika-
lini herself assumes the form of Ishtadewata.

units grow through the G a y a t n mantra and Ishtadewata. is that divine form which arises culminate in the Weda. Here the arrangements from the bija-mantra when it is absorbed into of the matrika-units have taken a character-Kundalini. W h e n the latent mantra-power in istic course to form words a n d , at the same the bija is aroused by the mantra-process, the time, they become mostly minus nada-bindu.

sound is absorbed at a certain stage of concentra-These words a p p e a r to be more like a language tion into kundalini; a n d kundalini manifests at the sensory level. T h e mantra-power of herself as the dewata linked to the bija. So matrika has been transformed in the Weda

Ishtadewata. is the divine form of mantra.

into a rarefied form of sentience containing Ishtadewata is the manifested kundali-power in 111

Fundamentals of Layayoga
form. This divine form is intrinsically related There is another unusual factor in relation to the bija.bija is dewata.

to bija-mantra. W h e n a yoga disciple first Dewata - the divine form - is not an imaginary ascends to non-mens supreme concentration,
form, but a form which Kundalini herself has he is unable to stay there and descends. When assumed. It is the form which arises f r o m b i j a -
the ups a n d downs go on again and again, mantra. In deep concentration, mantra-sounds Mahakundalini, who is one with Parama Shiwa are recoiled into kundalini and Kundalini

(Supreme Consciousness), exhibits her spiritual appears as Ishtadewata. In the sound-process, creativity, unlike the creativity of prana by which concentration gradually becomes uninterrupted the universe has been evolved. Mahakundalini, a n d deep. In this manner, holding-concentration masking everything that is not Consciousness, is transformed into deep concentration. At a and only being in Consciousness, manifests
higher stage of deep concentration lshtadewata.

herself through Supreme Nada and Supreme
arises from mantra. Ishtadewata. is not a passive Bindu as bija-mantra and Ishtadewata. at the p h e n o m e n o n . Ishtadewata becomes living when sahasrara l e v e l . b i j a - m a n t r a arises from the concentration reaches the stage of samadhi.

Supreme N a d a aspect of Mahakundalini and W h e n this superconscious concentration is fully from the Supreme Bindu aspect. At one point established lshtadewata is seen also in a decon-bija-mantra becomes Ishtadewata, and at another centrated state. T h e devotee, who is in the point Ishtadewata becomes bija-mantra. It is dewata-consciousness, sees, hears and feels Ishta-Mahakundalini who shows her two aspects - bija-dewata in a post-concentration state, and is mantra and Ishtadewata. There is no differ-absorbed into that divine form in concentration.

ence between bija-mantra and Ishtadewata. The Ishtadewata finally leads the devotee to his or disciple at the sahasrara level, through bija-her formless infinite Supreme Being experienced mantra, develops deepest concentration in which in non-mens supreme concentration. This is
the entire consciousness is of Ishtadewata. When wachya-power. T h e wachya-power is M a h a -
concentration is less deep, mantra-sound is kundalini (Supreme Kundalini) as Supreme heard and the mantra-sound makes concentra-Consciousness.

tion deeper a n d , at a certain point, it is trans-Bija-mantra is a very specialized mantra.

formed into Ishtadewata when concentration If bija-mantra does not harmonize with the
becomes deepest. In this manner, superconscious birth-bzja, it will not be fruitful. The birth-concentration becomes established in the disciple.

bija is the germ of the substance that causes He gradually becomes master. T h e n it becomes the repeated births, growth, activities, decline easier for him to pass through Supreme Bindu and death of embodied beings. It creates a n a t u r -
a n d Supreme N a d a to Mahakundalini' in her al tendency toward spirituality or worldliness, supreme spiritual aspect, and to attain stable morality or immorality, constructiveness or non-mens supreme concentration.

destructiveness. T h e birth-bija is a miniature There are two power-flows in mantra: one
mirror u p o n which the whole being is reflected.

is the prana-flow and the other is the kunda A guru should know all this by close contact lini flow. Kundalini exercises control over prana, with his disciple for a long period, so as to be both partially a n d completely. In partial control, able to choose the right bija-mantra for him.

the general creative activities of prana are W h e n the right mantra is chosen it will produce restrained and the pranic energy is utilized in remarkable results within a short time. All bad exhibiting superpowers. When prana is fully a n d unspiritual tendencies will begin to change controlled, spiritual power arises in mantra toward spiritual development, strength will by which kundalini is aroused and her spiritual replace weakness, disease will be displaced by yoga power is released. This causes the absorption health. T h e r e will be more a n d m o r e happiness of all creative principles. So in mantra lie both and less and less pain. If these things do not spiritual yoga and wibhuti (superpower). In h a p p e n , either the wrong mantra has been one aspect, mantra is a means to acquire super-chosen or the disciple is stone-hearted.

powers; and in another aspect, mantra leads 112

Mantra - Supra-sound Power to spiritual yoga. This is why it has been stated: mahabhuta, ap mahabhuta and prithiwi maha-

'When the principle of mantra is known, a person bhuta produce respectively the sensory pheno-becomes freed-alive and attains animan power mena of touch, sight, taste, and smell in the (the power of transforming the material body material field. However, Shabda tanmatra
into subtle body) and other superpowers'

is the only source of sound-energy which

( - Yogashikhopanishad, 2 . 6 - 7 ) .

produces all kinds of sound in the mater-
ial field, and only a part of it is audible.

These are waikhan sounds. T h e y are without nada-bindu. So they are non-mantra sounds.

Mantra in Waikhari-form

T h e non-mantra waikhan sounds cannot go
beyond the senso-intellectual consciousness, so they are unable to reach the tanmatra level.

Mantra does not normally occur in the material These waikhan sounds, when arranged in cer-field. Mantras are formed at the m a d h y a m a tain forms, become the avenues of the expression level where they exhibit their creative omnipoten-of mental ideas. It m a y also be said that non-ce under the full control of /shwara - Supreme mantra waikhari sounds are elements which

Being in his aspect of supreme powerfulness. On contribute in the formation of that aspect of the other h a n d , mantras retain their basic spiritual mind which functions through the senses and power of arousing kundalini. T h e mantra-sounds exhibits intellectual, volitional and affective are heard at the shabda tanmatra level. Shabda phenomena. These sounds only operate in the tanmatra is all sound. Shabda tanmatra itself material field. Mantra-sounds operate at the has its sound form. It is the bija 'Hang'. When superconscious level. T h e non-mantra waikhari Shabda tanmatra evolves akasha (void) maha-sounds are the elements causing distraction bhuta and sparsha (touch) tanmatra by its
of the mind. This means that consciousness
sound-power, it becomes more specialized. In at the sensory level exhibits multiformity and this sound energy-organization there are 16
is limited in its power. T h e sense-consciousness matrika-units with the central bija 'Hang'. In is only able to picture the outer world as smell, a similar manner, there are 12 matrika-units taste, sight, touch a n d sound. On the other h a n d , and the central bija 'Yang' in the touch energy-mantra-sounds develop concentration.

organization, 10 matrika-units and bija 'Rang'

At the sensory level, one does not hear the in the sight energy-organization, 6 matrika-mantra-sound nor see Ishtadewata. T h e n how units and bija 'Wang' in the taste energy-organi-is it possible to develop concentration through zation, and 4 matrika-units and bija 'hang' in m a n t r a ? It indicates the necessity of having the smell energy-organization. Neither matrika-a guru who has heard the mantra-sound and
units nor bijas occur beyond this point. This seen Isktadewata. T h e mantra-sound is that is the borderland of the madhyama. So beyond sound which is unmodified, natural, pure sound madhyama there are no mantras. Matrika
arising from a power having both aspects -
has progressively decreased in size and, at the pranic creativity and spirituality; a n d this

'Lang' level, there are only 4 matrikas. A n d there-perfect sound is 'heard' at the shabda tanmatra after there is nothing.

level.

When this point is reached, there is no creation T h r o u g h a process of concentration the guru of new principles; the mahabhutas are combined reaches the shabda tanmatra level. T h e process with each other in a complex m a n n e r to form consists of five stages. He first reduces smell material energy and matter. Shabda tanmatra tanon in deep concentration to taste tanon, together with akasha mahabhuta produce sound-and then taste tanon to sight tanon, sight
energy in the material field, which effects gross tanon to touch tanon and, finally, touch tanon sounds. In a similar manner, sparsha tanmatra, to sound tanon - shabda tanmatra. At this
rupa tanmatra, rasa tanmatra and gandha tan-level mantra-sounds are reflected, registered, matra together with wayu mahabhata, tejas
and 'heard' by his highly purified and concen-113

Fundamentals of Layayoga
trated consciousness. He first hears the Weda-form. T h e guru utters the waikhari mantra sounds, then Gayatri, then bija-mantras, then to his chosen disciple who hears it; the guru also matrika a n d , finally, pranawa-sound. W h e n he imparts the prana a n d spiritual powers to his is established in concentration at the shabda disciple to make the waikhari mantra work. The tanmatra level, he follows the course of the guru does not wish to utter the mantra to those sounds in a reverse way so as to reach their who are not prepared for it, because to them origin. At a certain level of concentration the mantra appears as meaningless sounds. Even if Weda-sounds arise. W h e n concentration be-a person hears a mantra and tries to work on it, comes still deeper, the Weda-sounds vanish and he will achieve very little unless guided by a guru.

the Gayatri-sounds arise. In this m a n n e r when T h e mere sound-form of the waikhari mantra Gayatri vanishes,bija-mantras arise and then is without spiritual power and superpower.

bija-mantras merge into matrika. At this stage, Consequently it is possible to think that such the fifty specialized sounds are heard separately.

a mantra is useless. But it is different when a T h e n there is a summation of these fifty sounds well-prepared disciple hears a mantra from his from which arises the sound 'ong'. T h e n through guru. T h e guru knows how to arouse both

'ong' the source of the mantra-sound is reached.

prana-force and kundalini-power, which reside T h e sound 'ong' is finally absorbed into kundalini in the mantra in coiled forms, by applying
in muladhara, and the guru experiences only appropriate processes. This is the arousing of kundalini in her lightning-like splendorous the mantra - imparting life to the audible mantra.

form. Again he comes back to the sound-form According to the direction of the guru, the of kundalini a n d follows the course of the disciple is able to make the mantra live. A guru mantra-sound - pashyanti and then m a d h y a m a of a very high order is able to impart to his through sushumna., and reaches the shabda thoroughly trained disciple an enlivened mantra, tanmatra level. In this manner, by going up called siddha mantra, which does not require a n d d o w n through sushumna again a n d again any process of awakening.

he becomes established in mantrayoga.

T h e auditory sound factor of the mantra

Now the guru desires to give mantra a waikhari is not useless at the sensory level. First of all, form. M a n t r a is the seat of both prana and it is the only form in which the mantra can be kundalini. W h e n prana is operative, the yoga-used by a disciple who is unable to reach the superpower is manifested, and kundalini becomes tanmatra level by deep concentration. But it coiled; but when prana is controlled, kundalini must come from a guru. T h e powerlessness of is aroused and spiritual concentration becomes the waikhari mantra is mainly due to the trans-a normal mode of being. To give mantra a
formation of its genuine normal sound to audible Waikhari form it is necessary to add elements sound. But there are processes by which the to the mantra-sound which will i m p a r t audibility.

audible mantra is m a d e powerful and its spiri-These elements come from prana. W h e n the genu-tuality is awakened. If this is not done, the ine mantra-sound is altered in this way both mantra will remain as dead. But when it is
prana and kundalini become coiled. T h e genuine m a d e living, it exhibits various powers. On the mantra-sound is first transferred to the rarefied spiritual side, Kunadalini-power is awakened and thought-intelligence level where mantra gets in a right m o m e n t kundalini manifests in an its sensory form a n d is reflected in the purified appropriate divine form linked to the mantra as sense-consciousness. F r o m sense-consciousness it Ishtadewata.. Ishtadewata is also m a d e to appear passes to the will-mind and then it becomes in a living material form by the mantra.

conative impulse, then cerebral energy and, By ritualistic worship, pranayama (breath-finally, motor impulses which activate the
control) and japa (sound-process), the spiritual a p p a r a t u s for voice production to produce a power of the mantra begins to be aroused and as replica of the mantra-sound in a new sensory a result concentration becomes uninterrupted form - the waikhari m a n t r a . T h e guru is able to and deep. In this way, first dharana (holding-reduce the waikhari mantra to its original sound-concentration) is mastered, and then dharana 114

Mantra - Supra-sound Power begins to be transformed into dhyana (deep
prawayama in conjunction with a sixfold-process concentration). When mantra is m a d e fully by which the real mantra-sound is released
enlivened by japa, dhyana and worship, Kunda-from the gross sound and penetrates through lini residing in the mantra in latent form is sense-consciousness to the sound realm which aroused and finally she appears in a divine form is shabda tanmatra, where the natural mantra-as Ishtadewata.

sound arises; and all these things should be done Except in case of an enlivened mantra, all
according to the advice of guru ( - Yoga-
waikhari mantras should be aroused by certain shikhopanishad, 2.13-14). T h e non-mantra specific processes. T h e y are complicated and waikhari-sounds give an intellectual interpre-cannot be successful without the help of guru.

tation in the conscious field or are reduced to These processes consist in japa of certain specific mere impressions in the nonconscious field.

waikhari mantras in a certain order with a num-T h e y have no possibility of reaching the super-ber of nyasa (a special method of purification conscious field. But the waikhari mantra-sound by placing hands on certain parts of the body can be m a d e to release the power, coiled in it, with mantras), pranayama, and certain modes by special processes of breath-control and con-of concentration. T h e most important is the centration, which then pierces through sense-arousing of real sound-power in a waikhari
consciousness and reaches the shabda tanmatra mantra in which it has been latent d u e to an level, where this power becomes mantra in
alteration of sound-form. T h e natural mantra-perfect sound-form.

sound has been changed to the vibrational gross Ishwara says: ' W h e n the power of the mantra sound effected by the action of a vibrat-

(waikhari-mantra) remains hidden, that mantra ing mechanism. This is waikhari-sound. T h e does not produce any effects. W h e n the mantra mantra-sound is the pure normal sound intrinsi-is m a d e living, it gives all results. T h e mantra cally associated with power which is capable without life is mere letters. Such a lifeless mantra of exhibiting superpower and spiritual power.

does not produce any result even if one makes In creating the waikhari-sound, the normal
millions of j a p a ' ( - Kularnawa, ch. 15, p. 75).

mantra-sound which is apprehended without

Therefore, first of all the coiled power of a any modification in superconsciousness, has waikhari-mantra should be aroused. This is
to be transmitted to intellect a n d sense-conscious-w h a t is Mantra-chaitanya - the life-impartation ness, where a process of modification takes to mantra.

place. This modification is necessary to give the T h e waikhari-mantra is m a d e efficacious by sound a shape which can be reproduced as a
the purification of the nadis (power-lines) a n d vibrational waikhari-sound. In this process, concentration. This super-purification is attain-the power emitting mantra-sound becomes latent, ed by breath-control and internal purification and its sound factor is reproduced, in a modified of the body. It has been stated: 'An excellent form, as waikhari mantra-sound. T h e original means to make mantra efficacious is concentra-natural mantra-sound is called anahata-mantra tion on divine Kundalini, residing in muladhara ( - Nirwanopanishad, 3.13). T h e mantra-sound at the end of sushumna, along with the purifica-is not produced through instrumentalization, tion of the nadis' ( - Mundamalatantra, ch. 6, but arises normally from Kundalini-power, this p. 12). In a general way, the purification of the is why the sound is anahata, that is, not produced nadis is necessary, and is attained by pranayama by a vibrating body, but unmodified and normal.

and internal purification of the body. But more Our object is to retransform the waikhari
specifically the purification of sushumna is the mantra-sound to anahata mantra-sound by arous-most i m p o r t a n t . It is effected by kumbhaka ing the sleeping power. W h e n the power is (breath-suspension). It is also possible to make roused, the anahata-mantra-sound will arise mantra work by deep concentration alone. So normally.

it is stated: ' T h e mantra becomes effective by There is a highly complicated Waidika method concentration alone, without any physical pro-of transforming the waikhari-mantra by a special cess. Concentration should be done in the hrit-115

Fundamentals of Layayoga
centre on Kundalini in form. The power develop-and again from his guru, he learns how to
ing from concentration will make mantra effica-produce correct sounds. He himself then utters cious' ( - Mundamalatantra, ch. 6, p. 12).

the mantra in an audible manner. When he has The waikhari-mantra should also be purified.

mastered the correct sound production, he

Otherwise japa will not be effective. An advanced practises the production of correct sounds in a process of mantra-purification is as follows.

low voice. He concentrates on the sounds of the First, assume siddhasana (accomplished
mantra when he utters the mantra. Mantra-
posture) with the left heel set tightly against the sounds uttered in this manner develop concentra-perineum, and the right heel against the root tion. He then practises to produce very low and of the genitals; the body is kept perfectly straight rhythmic mantra-sounds, concentrating on
and motionless. Then the apana-wayu should
the sounds. This develops the power of concentra-be raised by anal contraction with breath-
tion to such an extent that he is able to make suspension. By deep thinking, make all the
mental japa.

letters of the mantra one by one enter through In mental japa, a faultless sound-form of the the sushumna-path into muladhara and transfer mantra is created in consciousness by thinking them to Kundalini who is in the nature of divine of the mantra-sounds. These sounds are of
consciousness; then make the mantra-letters, thought-forms based on correctly uttered sounds.

one by one, enter into swadishthana, then into One thought-form of sound follows another.

manipura, anahata, wishuddha, ajna and saha-There should be concentration on one thought-srara. Think deeply that in the moon-sphere of form of sound, and consciousness must hold it this centre, the mantra-letters are fully saturated without letting it disappear. This is the mantra with life-substance (amrita). Again, by deep unit of concentration. At the end of one sound-thinking, bring the mantra to ajna through
thought-form there is a brief interval, and then sushumna., and then to wishuddha, anahata, the second form is created. In this way, when manipura, swadhishthana and muladhara. There-one-hundred sound-thought-forms are created, after perform rishi-nyasa and other nyasas and, and the intervals are almost zero, and concen-then make japa of the mantra one thousand and tration is such that this whole chain of one-eight times. By this method the mantra should hundred sound-thought-forms without any break be purified ( - Purashcharyarnawa, ch. 2,
anywhere is held in consciousness, the concentra-p , 9 0 - l ) .

tion is called holding-concentration (dharana).

A mantra which has been purified and aroused The concentration of one-hundred units is the by life-impartation, and strengthened by secret lowest type. Concentration of 10,000 units is processes of japa produces astounding results.

of the medium type; and above it is the higher Mantra becomes effective by japa. Japa of a type. In any type of holding-concentration, living mantra should be done to get the desired the image of the sound-form should be firmly effects. Japa is of three forms; wachika (verbal), held in consciousness; the second image will upangshu (muttering) and manasa (mental).

replace the first, but it will occupy the whole When a mantra is clearly uttered and is heard consciousness, similarly with the third, fourth, by others, it is wachika; when a mantra is uttered fifth, etc., until 100 are completed. Concentra-in voice so low that only the person himself tion should not be broken off between the inter-and nobody else hears it, it is called upangshu; vals of image formation, but pass from one to and thinking of or concentrating on the letters another, until the whole chain is complete.

of mantra is called manasa. Japa is that process First, 100 chain-formation should be practised.

by which a chain of the waikhari mantra-sounds Then 1,000, 10,000 and upwards, should be
is formed in consciousness. Sounds should first done in a graduated manner.

be correctly produced and a clear picture of the To explain it more clearly: one mantra
correct sound should be established in the mind.

unit concentration is this: concentration on the The guru utters the correct sounds of the mantra sound unit when uttered once or, concentration and the disciple hears them. By hearing again on the thought-form of the same when not

116

Mantra - Supra-sound Power repeated. When concentration is done on fifty at any point; there is no changing of form, no mantra units, one after the other, that is, on replacement, no penetration of any other objects the first unit, the second unit, the third unit

- this long continued sound-form held in con-to the fiftieth unit in succession, they constitute sciousness firmly and fully and without the the unit of holding-concentration. Concentration manifested I-ness and without any other objects consisting of twenty holding-concentration-units

- is termed deep concentration (dhyana). Here raises holding-concentration to the first level; is only one sound-form and nothing else. At 200 holding-concentration units make the second a certain point of deep concentration, the sound level, and above it is the third level. In one factor of the mantra is transformed into a
mantra unit concentration, the sound-form of divine form. That is, the mantra-form of Kunda-the entire mantra should be held without any lini is transformed into a divine form of Kunda-other objects impinging on it or replacing it lini, which is called Ishtadewata. Now, partially or completely. In other words, the kundalini as mantra becomes kundalini as
sound-form should occupy consciousness fully Ishtadewata. With the arising of Ishtadewata, and without moving. This is the mantra unit of concentration becomes deeper and deeper, and concentration. When fifty mantra units are
finally it is transformed into superconcentration linked to each other, they form a holding-

(samadhi).

concentration unit. The fifty mantra units

In superconscious concentration (sam-
are linked in this manner: the first unit is held prajnata samadhi), Ishtadewata becomes living.

in consciousness; when the final phase of the Deep love of God (bhakti) arises and flows
mantra-sound is thought, a new sound-form of toward Isatadewata. Love becomes most in-the same mantra is to be created and held in tensified and flows only toward Ishtadewata by consciousness in place of the first. When the the strength of concentration, and concentration third is created, the second will disappear.

becomes deepest and prolonged by intense love.

But the intervals between the units are so brief In this state, the whole consciousness is of that there is no complete break in the sound-Ishtadewata; any separate I-ness is absorbed forms in the consciousness, and each sound-into Ishtadewata. Finally, lshtadewata changes form is exactly the same. Still it goes on in into formless luminous Kundalini, into which succession, one form is replaced by another of superconsciousness is gradually absorbed, and exactly the same form. In this manner holding-kundalini as Mahakundalinit enters Parama Shiwa concentration continues.

(Supreme Consciousness) and becomes

At a certain point, concentration becomes so supremely united with him to be one with
deep that the successive formation of mantraShiwa in non-mens supreme concentration
sound is changed into one continuous mantra-

(asamprajnata samadhi).

sound without any intervals, without any break 117

CHAPTER 5

Bhu tashuddhi -

Purificatory

Thought-concentration

Bhatashuddhi is a process of deep thinking, of the W h e n concentration develops into supercon-rousing of Kundalini and of the absorption of all scious concentration (samprajnata samadhi) the creative principles, stage by stage, into kundalini whole consciousness is of Kundalini, and there and, finally, kundalini into Parama Shiwa -
is a complete absence of anything but kundalini.

supreme consciousness. Deep thinking gradually Finally, divinely illuminated consciousness is develops into concentration through this process.

absorbed into kundalini and Kundalini into T h e thought-forms, t h a t is w h a t are thought Parama Shiwa in non-mens supreme concentra-of in this process, are exactly w h a t actually tion. Therefore, bhatashuddhi leads to kundalini-happens in kundaliniyoga. So that it is not by yoga.

any means fanciful thinking, but thinking of w h a t This thought-concentration process is puri-is a fact; it is a series of phenomena which ficatory. Consciousness is purified of all objective occurs when Kundalini is actually aroused in thoughts. W h e n consciousness becomes free kundaliniyoga, a n d the same phenomena are from thoughts, the I-ness also becomes un-imitated in t h o u g h t by a disciple in the process expressed. T h e I-nessless and object-less con-of bhatashuddhi.

sciousness is super-purified superconsciousness W h e n concentration is not deep enough and which is illuminated by splendorous kundalini.

often interrupted by the penetration of sensory Unless there is a complete elimination of all objects into consciousness, this thinking process objective thoughts from consciousness, it will will be very helpful. T h e thinking will gradually not be able to receive any light from Kundalini.

become deeper by practice; and deep thinking T h e objective phenomena are due to the creative will be changed into concentration in time. At principles. When they are absorbed into kund-this stage, control-power is developed to the alini, consciousness becomes purified. As the extent that only one object is held in conscious-process of thought-concentration develops real ness up to a certain time without any interrup-concentration, so bhatashuddhi is a purifying tion. This is holding-concentration (dharana).

process.

Holding-concentration will gradually be transformed into very deep continuous concentration (dhyana) a n d , at a certain point, the thinking of rousing Kundalini will become a fact -

Purusha and Prakriti

Kundalini will be actually aroused. From now, the whole absorption process is accomplished automatically, that is, no thinking of absorption Supreme Reality - the eternal static whole Con-is necessary, Kundalini herself will absorb all sciousness - is inconceivable at any stage of principles, a n d this fact will be reflected in evolution. Supreme Power which is inseparable consciousness which is in a state of concentration.

from Supreme Consciousness, in its power

118

Bhutashuddhi - Purificatory Thought-concentration aspect, evolves creative principles. T h e seed of differently when there is no experience above duality is born with the emergence of two great the purusha-prakriti level. Purusha is conscious-principles - Purusha (consciousness principle) ness in which there is no trace of anything else.

and Pnzkriti (primus), and duality becomes an As this consciousness is not analysable or
established fact in sense-consciousness. In puru-reducible, so purusha is the ultimate principle.

sha, consciousness is not tinged with what is not A n d prakriti exists as an independent principle, consciousness. This means that though prakriti which is not consciousness. If we accept this, has emerged, it is nonexistent in the purusha we have to explain the nature of the relation consciousness, and, consequently, there is no between consciousness and what is not conscious-prakriti while one is in purusha. Prakriti is un-ness. It is said that purusha is lame but can see, manifested here. Unmanifested to w h o m ? To a n d prakriti can move but does not see. It is as purursha, or when one is in purusha, that is in one's if purusha sits on the shoulders of prakriti and own conscious form. T h e three primary attributes shows the way, and prakriti moves blindly.

of prakriti are in a negative phase.

This means prakriti in contact with conscious But prakriti is not nothing; it is the source of purusha undergoes evolutionary changes. But all created phenomena. But how are its creative what does it actually m e a n ? Does it not indicate possibilities actualized? Can we say when
that purusha is also endowed with power that prakriti is 'seen' by purusha? W h a t is it that is makes prakriti evolve? If it is assumed that

'seen'? Purusha consciousness is that in which consciousness itself is the stimulus to make prakriti there is nothing but consciousness. Prakriti is not evolve, then we have also to assume that purusha consciousness, so it does not exist in purusha consciousness exerts some influence on prakriti, consciousness. T h o u g h prakriti is negated in either consciously or unconsciously. This purusha purusha consciousness, it none the less exists.

influence on prakriti cannot altogether be denied.

It exists as an aspect of Power (Shakti), and that This means consciousness as power, which is Power itself is inseparable from, and one and not without motive, is the root cause of the the same with, Supreme Consciousness. So, it evolutionary changes of prakriti. If prakriti is Supreme Power. T h e Supreme Power as the remains infinitely as an independent principle power of beingness of Supreme Consciousness tending to develop as different cosmic principles is infinite; but its power-manifestation is only in relation to purusha, then we have to admit possible when the power becomes finite. It is that the ultimate picture of consciousness is that only possible when an unreal phenomenon -
form of consciousness which is associated through unreal in relation to Supreme Reality - is m a d e its power with prakriti which is evolving. This to appear as real. This is effected by M a y a -
form of consciousness cannot be the irreducible the specific power of Supreme Power. By the ultimate Supreme Consciousness, but it is a influence of this power, Supreme Consciousness form which appears at a transitory phase of appears as purusha and Supreme Power in its realization that ultimately culminates in the bindu (supremely concentrated power) aspect, experience of the eternal static whole con-appears as prakriti.

sciousness.

Prakriti is that aspect of bindu-power in which If the mere presence of purusha causes creative energy is in three forms as minus factors.

prakriti to evolve, then prakriti can never be in These three forms are called gunas (primary a state when the gunas are negative, and under attributes). In prakriti, the gunas are negative this condition the absorption of prakriti is not factors, but there is the possibility of the gunas possible and, consequently, non-mens concentra-being patent when prakriti becomes the source tion is an impossible phenomenon. Supreme
of creation. But the gunas remain negative in Bindu is both Consciousness a n d Power. In its prakriti, unless they are aroused by something creative aspect, the power is prana-energy
from outside prakriti. From where does this in a supremely concentrated state. On the other

'something' come?

h a n d , kundalini-power is associated with Punusha and prakriti may be interpreted

Supreme Bindu in its spiritual aspect. W h e n 119

Fundamentals of Layayoga creative prana-energy is manifested, the spiritual life-force. Life-force is manifested in an embodied kundalini-power remains in a coiled state.

being. Mental consciousness is the source of all To make a finite phenomenon possible in infinite knowledge of embodied beings. This knowledge Supreme Consciousness-Power, M a y a - negato-is attained only through the instrumentation positivity principle - arises from Supreme Bindu.

of the body, senses and mind, and is limited. It By the influence of m a y a prakriti appears as a does not reach beyond the sensory realm. Mental separate principle in which is imbedded the consciousness plays a predominant role in the creative germ consisting of three primary prin-functioning of the senses. As mind can also ciples as minus factors, and from the mantra function without the help of the senses, so viewpoint prakriti is kamakala in which lie the

/shwara's 'will' functions without mind or body.

pre-matrika units in a latent form. With the As prakriti is not conscious, so the three
evolution of prakriti, also arises purusha as gunas are not conscious factors. But sattwa consciousness separate from, but related to, cannot function without a background of life-prakriti.

force. It is clearly seen in embodied beings. If Purusha consciousness is Shiwa Consciousness, life-force ceases to function in an embodied as if, isolated from Supreme Consciousness-being, mental consciousness is also brought to Power by m a y a . T h e emergence of purusha an end. T h e 'will' of Ishwara which stirs the is a most i m p o r t a n t phenomenon. T h e passivity minus gunas, also provides the life-background.

of purusha does not stir prakriti directly, but as T h e 'will' of Ishwara is the concentrated power purusha consciousness is the consciousness of of Supreme Bindu which is also Shiwa-con-Supreme Bindu which, as Ishwara (Supreme
sciousness. T h e power aspect is prana, which Being in his creative aspect) 'wills' to express is living energy. In Ishwara's 'will', prana is his (or her) creative omnipotence, it is this fully controlled. T h e controlled prana is expressed

'will' which acts on prakriti silently to make the as omnipotence in creation. Prana as energy gunas operate. T h e gunas operate on the principle gives rise to the three primary principles rajas, of bindu-nada-bzja. T h e nada or sound-emitting sattwa a n d tamas to constitute prakriti. These power becomes rajas (primary energy-principle) three gunas are unconscious. T h r o u g h Ishwara's which is the source of all energy in the mental

'will' not only comes the directing impulse to and physical fields. T h e same power becomes rouse the gunas, but also the life-force which transformed into sattwa, (primary sentience-serves as a background for the functioning of principle), which exhibits mental consciousness.

sattwa, which, as mental consciousness, is maniT h e same nada-power becomes tamas (primary fested in a living organism.

inertia-principle) which creates m e t a m a t t e r a n d T h e evolution of the universe is an expression matter.

of the highest yoga-wibhuti - omnipotency -

T h r o u g h the omnipotent 'willing' of Ishwara, by Ishwara. In Ishwara, prana-force is supremely purusha consciousness is reflected on sattwa, concentrated and is fully under conscious control.

causing an 'artificial' consciousness which is ex-In evolution, three fields are created: a mental pressed as mental consciousness; and the n a t u r e conscious field, created by sattwa, a material and degree of the expression depend on the
field created by tamas, and a power field created concentration of sattwa. This reflection of p u r u -
by prana as life-force. Rajas creates energy sha on sattwa does not change its passive n a t u r e .

which operates in the mental and material

Sattwa itself is not consciousness; it is uncon-fields. Rajas-energy is transformed into elements scious. But sattwa is in such a rarefied form that of sentience in sattwa, and material energy and purusha consciousness becomes reflected on it.

m a t t e r in tamas. Life-force transforms inorganic This reflection is mental consciousness. W h e n matter into living matter. In life-force lies also mental consciousness is embodied, it begins to conscious power by which appropriate matter function, a n d the whole organization is called is selected that is m a d e living, and is transformed jiwa - an embodied being. M e n t a l consciousness into a p a t t e r n most suitable for the manifestation is also unconsciousness, if it is not enlivened by of mental consciousness. This transformation 120

Bhutashuddhi - Purificatory Thought-concentration is a highly complicated process by which an of Supreme Power in its omnipotent aspect,
apparently simple substance becomes highly
which is expressed as creative omnipotency.

complex. Every part of the process is purposeful, Supreme Power in its spiritual aspect is kundalini.

properly timed and wholly controlled. Cell

In Supreme Bindu energy is in a supremely
activities and functional activities of the organs concentrated form ready to manifest its creative are parts of the activities of the organism as a omnipotence. Therefore, the prana-energy flow whole. All these suggest that there is a conscious is away from Supreme Consciousness.

factor in the life-force. T h e life-force is the Prana is the living energy. At the prakriti specific expression of prana. Prana, in creation, level, a part of prana-energy is released which becomes wayu-force in five forms, namely
trifurcates as non-living gunas. Kundali-power is prana-wayu, apana-wayu, samana-wayu, udana-conscious spiritual power which flows most
wayu and wyana-wayu.

powerfully only towards Supreme Consciousness To summarize: purusha is the disembodied when prana-flow is controlled. But prana at the consciousness principle, arising from Suprerne bindu point is also controlled by Kundali-power.

Bindu when it is about to evolve. W h e n purusha This Kundali-control makes prana-energy ex-consciousness becomes embodied and in-
hibit highest yoga-wibhuti - creative omni-
dividualized by the influence of m a y a and potence. Supreme Power in her power aspect
kanchukas, it is jiwa - embodied conciousness is Supreme Bindu; and Supreme Bindu in its
or being. So jiwa is purusha with modifications.

creative aspect is Is hwara.

Here purushas are many. On the other h a n d , Before prana manifests its creative omni-when purusha becomes embodied cosmically potence, a power called m a y a arises from and at the same time he is the master of m a y a Supreme Bindu by the influence of which the and kanchukas (five forms of the power of
infinite power of Supreme Bindu appears as
limitation derived from m a y a ) , he is called finite, and then evolution becomes possible.

Is hwara. Ishwara is an aspect of Supreme Bindu.

At a certain point, m a y a makes consciousness, So Is hwara is also purusha.

which is united with the power in Supreme

Prakriti, which is the unconscious power prin-Bindu, a p p e a r as purusha - consciousness principle, also arises from Supreme Bindu. W h e n ciple. M a y a also causes prakriti to a p p e a r as Bindu is about to evolve, the power of Bindu as-unconscious power principle. But purusha and sumes trifurcate creative power principles, which prakriti exist in relation to each other. W h e n are in a state of negativity when the value of each prakriti emerges from Supreme Bindu, Kundalini, principle is zero. This is called prakriti. Prakriti as it were, radiates its power in the form of sound is the latent phase of creativity in the form as kamakala (coiled creative omnipotency in of power principles as primary attributes in a sound-form) in which lie the germinal
negative state. This negativity is transformed into matrika-units.

a state of relativity when the primary attributes In fact, kamakala and prakriti are not
become plus factors by the direction of Is hwara.

fundamentally different. T h e n a t u r e of the At the pre-creative state, Ishwara is beyond powers inherent in prakriti is in the sound-forms prakriti - nirguna (without attributes). After t h a t are represented in kamakala. T h e three creation, Is hwara becomes saguna (with attri-gunas in prakriti are the three lines of an butes) and the entire cosmic mind-body is the equilateral triangle, consisting in latent sound-embodiment of Is hwara.

units which form kamakala. W h e n the gunas begin to operate, the kamakala triangle, as it were, bursts and emits sound known as pranawa-sound. T h e power which is involved in trans-Evolution of Creative Principles
forming the minus gunas into plus ones, thus effecting their operations, is in the n a t u r e of Power in Supreme Bindu exists in two forms -
pranawa-sound. T h e pure energy is from prana prana and Kundali. Prana is the energy principle and the control of that energy is from Kundali-121

Fundamentals of Layayoga
power expressed as pranawa-sound.

At this stage, there is nothing but Shiwa in Prakriti does not exist above the purusha kundalini. Thereafter kundalini is in union level. T h e existence of prakriti is due to maya.

in supreme love with Parama Shiwa - infinite and with the absorption of maya, prakriti is also Consciousness. This occurs at the Sakala Shiwa absorbed, a n d w h a t remains is bindu-power-stage. Finally, kundalini in supreme union
consciousness in Supreme Bindu. T h e absorption becomes one and the same with Parama Shiwa.

of m a y a is a great step towards arousing the Now there is only Shakti (Power) as Shiwa,

Kundali-power to the extent when it absorbs and Shiwa as one with his Shakti. Mahakundalini all sound-forms as well as prana. N o w all is now Parama Shiwa.

creative impulses cease. Now, Kundalini as

W h e n bindu-power as prana first manifests Supreme kundalini is the spiritual aspect of its creativity, Kundalili-power bursts through the Supreme Power. But Supreme Power in its
kamakala triangle and appears as pranawa-sound creative aspect is Supreme Bindu in which
which exercises control over the manifested prana-energy is supremely concentrated and on pranic force. In fact, the pranawa-sound is the which Kundali as Shabdabrahman exerts control intrinsic part of the first manifested pranic through sound-power to raise it to the level force. T h e manifestation of pranic force is of creative omnipotence. T h e Kundalini-control associated with the changes of minus gunas to over prana remains at the pashyanti and madhya-plus gunas in prakriti. Now kundali-controlled ma levels.

pranic force begins to operate at the rajas point.

kundalini, as Supreme kundalini, ascends

This occurs just at the end of pranawa-sound, from Supreme Bindu to Supreme Nada. N a d a that is, at the junction between pashyanti
is the power of Supreme Power in its power
and m a d h y a m a . Pranic force exhibits circular aspect, which is infinite, but with a trace of motions, making twenty circles, and at each something which may develop as finite power.

circle fifty matrika-units appear. In this way At this point, prana as infinite energy-principle sahasrara (the thousand-petalled centre) comes is a part of Kundali. T h e possibility of being into being. Here, each matrika-unit is twenty

'motional' is most pronounced in Supreme
units strong.

Bindu, in which prana becomes concentrated

Thereafter, the rajas-line, the sattwa-line and to the highest d e g r e e ; but it is also controlled the tamas-line are manifested. In the rajas-line, by kundalini.

where rajas is the predominant factor, prana Nada is predominantly Kundali-power where
bifurcates into rajas-energy and life-energy.

there is a faint indication of sound element, Rajas-energy at the sattwa point is transformed which is neither evident, nor traced, nor m a n i -
into sentience, a n d at the tamas point it becomes fested. This sound element becomes sound
matter and material energy. Life-energy at the principle at the bindu level when kundalini is sattwa point forms the vital basis for the function-Shabdabrahman. At the nada level, when kunda-ing of sattwa, a n d at the tamas point forms living lini is towards Supreme Shiwa (Consciousness), matter. At the rajas point, life-energy as wayu-sound is completely coiled into her. But when energy creates force-field.

the power-flow is away from Shiwa, a faint

From sattwa arise, stage by stage, the following indication appears. This untraceable sound
principles:

element m a y develop into specific bija-mantra 1 M a h a n (supermind).

by which Supreme kundalini, united with

2 Ahang (I-ness).

Supreme Shiwa, appears as Ishtadewata in the 3 Buddhi (intellective m i n d ) .

thousand-petalled lotus. T h e sound element 4 Chitta (sense-consciousness).

develops into matrika in latent form at the 5 J n a n e n d r i y a s (senses).

bindu level, when Supreme Power is in its

6 Karmendriyas (conative faculties).

creative aspect.

W h e n Supreme kundalini is at the Shiwa-

In m a h a n , there is a maximum concentration Shakti level, Shiwa shines forth in kundalini.

of sattwa. W h e n the traces of rajas and tamas 122

Bhutashuddhi - Purificatory Thought-concentration in the sattwa-line are neutralized, the absorption are involved in this state. O b j e c t s : material of mahan into prakriti takes place. T h e m a x i m u m objects. Functions: (1) sensory perception; concentration of sattwa gradually diminishes (2) thought and intellection; (3) affectivity; with the penetration of more rajas. M a h a n is (4) volition and conation.

that form of consciousness in which there is From concentration viewpoint: 1 M a h a n : absolute calmness without any undulations.

superconscious concentration, final stage.

This consciousness is where there is no objective 2 Ahang. First level: superconscious con-phenomenon, and it is in a state of deepest centration, third stage. Object: Ishwara in form.

concentration, that is, the final phase of super-Second level: superconscious concentration, conscious concentration. This consciousness is second stage. O b j e c t : five mahabhutas and five illuminated by the splendour of divine Kundalini.

tanmatras. T h i r d level : superconscious con-When more of the rajas begins to penetrate
centration, first stage. O b j e c t : sensory. Fourth into the sattwa point, consciousness begins to level: writti state. Writtis are derived from: show oscillations. At the same time more of (1) perception; (2) thought and intellection; tamas also concentrates in it, causing a limitation (3) affectivity; (4) volition and conation.

of consciousness. All these occur step by step. In this way, ahang (I-ness) is created. Now, the conscious field is divided into two p a r t s : I-consciousness and objective consciousness. T h e Tamasa Evolution
objective consciousness is that in which things remaining outside the I-consciousness become reflected. T h e objective consciousness has two Tamasa (relating to tamas - primary inertia aspects: dhi (concentrative mind) and chitta principle) evolution arises from the primary (sense consciousness). Along with chitta are inertia-principle from which develop five tanma-created buddhi (intellective m i n d ) , manasyana tras (tanon), five mahabhutas (metamatter)

manas (will-mind) and indriya manas (sense-
a n d matter. T h e first development from tamas mind). T h e n with more rajas and tamas, five is sound tanon (shabda t a n m a t r a ) . Sound tanon jnanendriyas (senses) and five karmendriyas is the germ of all m a d h y a m a sound. It is itself (conative faculties) come into being.

in the form of the germ-mantra 'Hang'. Sound To summarize.

tanon develops into void m e t a m a t t e r (akasha 1 Mahan: consciousness which is without
mahabhuta), with which are related sixteen

I-ness and objects. In this most rarefied con-matrika-units from 'Ang' to 'Ah'.

sciousness there is the full reflection of purusha.

From sound tanon arises touch tanon (sparsha Consciousness is in a state of the fourth stage of tanmatra), the sound-form of which is 'Yang'.

superconscious concentration. M a h a n conscious-It develops into air m e t a m a t t e r (wayu maha-ness is the culmination of dhi consciousness.

b huta), which is related to twelve matrika-2 Ahang. First level: consciousness which units from 'Kang' to 'Thang'. From touch tanon bifurcates into I-consciousness and objective con-arises form tanon (rupa tanmatra), the sound-form sciousness. T h e objective consciousness is dh; con-ofwhichis 'Rang'. It develops into fire m e t a m a t t e r sciousness which is in a state of the third stage of (tejas mahabhuta) represented by ten matrika-superconscious concentration in which Ishwara in units from 'Dang' to Phang'. From form tanon form is reflected. Second level: Dhi is in a state of is evolved taste tanon (rasa tanmatra). Its the second stage of superconscious concentration.

sound-form is 'Wang'. It develops into water Objects are five mahabhutas and five tanmatras.

m e t a m a t t e r (ap mahabhuta) represented by Third level : Dhi is in a state of the first stage of six matrika-units from 'Bang' to 'Lang'. Smell superconscious concentration. Objects are sen-tanon (gandha tanmatra) arises from taste tanon.

sory. Fourth level: Chitta is in an oscillatory Its sound-form is ' Lang'. It develops into earth state (writti state). Intellective mind, sense-m e t a m a t t e r (prithiwi mahabhuta) represented mind, senses, will-mind and conative faculties by four matrika-units from 'Wang' to 'Sang'.

123

Fundamentals of Layayoga

At this point the five forms of m e t a m a t t e r are It was he who was alone and motionless. Then combined to form matter.

he, being in himself, was in concentration, and then yajnastoma (creative energy in germ form) came into being. From this creative
energy there issued fourteen purushas (forms of Bhutashuddhi
consciousness), one girl (primus), ten indrivas (senses and conative faculties), manas (sense-mind) as the eleventh, tejas (here : intellective It has been stated: 'Brahman is without
mind) as the twelfth, ahangkara (I-ness) as the manifested power (wiraja), (that is, static), thirteenth, prana (bio-energy) as the fourteenth, and in it Supreme Power is absorbed (nishkala); a t m a n (jiwatman) as the fifteenth, who is t h a t is, pure (shubhra), (that is, Brahman is in endowed with intelligence. T h e other principles itself, there is nothing in it except B r a h m a n ) ; are : five tanmatras (tanons), five mahabhutas it is the splendour of all splendours, (that is, the (five forms of metamatter) : twenty-five in all, splendour of kundalini is from B r a h m a n ) ; Brah-and that purusha (consciousness principle) is man is in supreme splendorous abode (that is, one' ( - Mahopanishad, 1.2-5).

Brahman is in supreme void in splendorous K u -

Narayana is Parama Shiwa - Supreme Con-
ndalini in the triangular process of moon-sphere in sciousness. He is infinite and all, and so, he is sahasrara); Brahman is reached by those who beyond the universe of mind-matter. But when have realized (in samadhi) the supremeness
he is in concentration, being established in his of his being' ( - Munaakopanishad, 2.2.10).

own secondless static form, he is also conscious Nishkala (with absorbed Power) Brahman is
of the beingness of his own power which, as nishkala Shiwa - Parama Shiwa (Supreme Con-Supreme Power, is one and the same with him.

sciousness). T h e aim of layayoga is to reach This beingness of power in him gives rise to the nishkala Brahman. This is achieved by getting phenomenon of Shiwa-shakti in which there is Supreme kundalini absorbed into Parama Shiwa a faint awakening of power which is of Shiwa.

in non-mens supreme concentration.

But in that power there is the possibility of About Brahman, it has been further stated : expressing it in a finite form. T h e first step

'Brahman is beyond sound, touch, form, taste towards that manifestation is the supremely and smell; beyond the reach of the organs of concentrated power in which is embedded the speech, prehension and locomotion, Brahman
spiritual control factor. This has been termed is untouched by organic activities and carnal

'Yajnastoma' - the germ of power-manifestation pleasures; Brahman is beyond mind, intellect, which in Tantrika terms consists of Supreme I-ness and sense-consciousness. Brahman is with-Nada and Bindu.

out prana, apana, samana, wyana and udana,

Form yajnastoma the following creative prin-without sense organs and sense objects, and ciples arise :

m i n d ; Brahman cannot be defined; Brahman is free from bondage, without attributes, unchange-1 Purushas, which are fourteen; that is, divine able' ( - Nrisinghatapinyupanishad, 2.9.20).

forms of consciousness.

Brahman is beyond the senses, all actions,

2 Purusha (consciousness principle).

sense-mind, sense-consciousness, intellective 3 Prakriti (primary creative principle;
mind, and I-ness consciousness. Therefore, laya-primus).

yoga aims at the absorption of all these principles 4 A hang (I-ness).

through Kundali- power to reach Brahman.

5 Buddhi (intellective m i n d ) .

It is stated : ' T h e y say that there was only 6 Manas (sense-mind).

Narayana (Supreme Consciousness) without a

7 Indriyas, which are ten. These a r e : five second; there was no Brahma, no Ishana (that senses and five conative organs of action.

is, God in forms); no water, fire and air; no 8 Prarca (bio-energy).

heaven and e a r t h ; no stars, no sun and no moon.

9 J i w a t m a n (embodied being).

124

Bhutashuddhi - Purificatory Thought-concentration 10 Tanmatras (tanons), which are five in

At the first stage of concentration, super-
number.

light is the object. When concentration becomes 11 Mahabhutas (metamatter), which are five.

deeper, the super-light is not recorded in
consciousness, but Kundalini herself shines forth Here we find the fundamentals of kundalini-there. At the last phase of concentration,
yoga and bhutashuddhi. The fourteen purushas Narayana emerges from kundalini. In the Tantri-are deities, of which six are Shiwas. The first ka process, both Parama Shiwa and kundalini Shiwa is Deity Brahma situated in the muladhara are transformed into Ishadewata and concentra-centre; the second is Wishnu in the swadhi-tion is done either in the sahasrara or the anahata.

shthana centre, the third is Rudra in the mani-There is also a Waidika process in which
pura centre, the fourth is Isha in the anahata kundalini' is brought from the muladhara centre centre, the fifth is Sadashiwa in the wishuddha to the sahasrara centre where union between centre, and the sixth is Parashiwa in the indu them takes place. It is stated: 'Soma (here centre. These Shiwas are also called Brahmas.

Shiwa) is with that power which operates in the The Waidika process of kundahliyoga has been upper region, and Anala (fire, here Kundalini) briefly described here : 'Hridaya (hrit or anahata is endowed with that power which operates
centre in the heart region) is like a lotus with the from below. The worldly knowledge is enclosed pericarp which hangs down in a deconcentrated between the two (that is, sensory knowledge is state. This centre should be turned upward by due to the different situations of Soma-power sitkara (i.e. sitkara breath-control) and other and Anala-power). When Agni (= Anala = Kun-means. Within this centre is super-light (mahan dalini) rises up (from muladhara) and is united archi) with all-pervading flame, which radiates with immortal Supreme Soma (Shiwa), Soma
in all directions. In the middle of this is subtle becomes in the nature of Agni, and amrita

Fire-flame (Kundalini), which has been brought flows downwards (from the union). When the
upward (that is, splendorous subtle Kundalini, power (Kundali- power), situated in the lower who resides in the muladhara centre, should be region (that is, muladhara), passes upward, it is roused and conducted to the hrit or the anahata called Kalagni (because that power, then,
centre). Inside the flame (splendorous Kunda-a-absorbs time; that is, that power exhibits
lini), lies purusha as Supreme Being; he is absorptive power); when Kalagni-power goes

Brahma, Ishana (Shiwa), Indra, Akshara (im-upward, it expresses its purifying and burning perishable) and supreme Swaraf (Ishwara -
effects (that is, the upwardly going Kundalini God)' (-Mahopanishad, 1.12-14).

purifies and absorbs all creative principles).

That power situated in adhara (i.e. muladhara) In the Tantrika process, Kundalini is aroused is Kalagni (i.e. Kundalini); when it goes up-in the muladhara centre, conducted to the
ward, Soma (Shiwa) turns downwards, and in
sahasrara centre and is then absorbed into
this way the union between Shiwa and Shakti Parama Shiwa; thereafter, the infinite Shiwa-

(Kundalini) takes place. Shiwa is in the upper kundalini is given a form having two aspects -
region (i.e. sahasrara); when Shakti goes into mantra-sound derived from Supreme Nada and
the upper region, Shiwa becomes united with power-form from Supreme Bindu; this is Ishta-Shakti (that is, when Kundalini goes up from dewata; then I.fatadewata is brought down to the muladhara to sahasrara, Shiwa and kundalini hrit or the anahata centre for concentration. In become one and the same); everything is per-the Waidika process, kundalini is aroused in the vaded by Shiwa-Shakti. The universe arises
muladhara centre and then brought to the hrit or from that energy of Agni (when Agni as Kunaa-anahata centre where concentration is done, first, lini is latent in muladhara, and prana is aroused); on mahan archi, that is, super-light emanating by Agni (as Kundalini being aroused) the know-from kundalini; when concentration becomes
ledge of the world is burned to ashes; the creative deeper: on Kundalini who is within the light; energy is reduced to ashes (i.e. completely and finally, concentration on Supreme Being -
absorbed). The energy of creativity evaporates Narayana or Parama Shiwa - within kundalini.

125

Fundamentals of Layayoga

(when it is absorbed into Agni)' ( - Brihajjabal-the golden lotus with four petals; think that opanishad, 2 . 8 - 1 3 ) .

there is a triangle which shines like moon, sun Also : 'Shiwa-fire (that is, Kundalini as fire and fire in muladhara; then think deeply of who is situated in the muladhara a r o u n d Shiwa j i w a t m a n (embodied being) in concentration; as Swayambhu-linga), after burning the body think of kundalini who is deep red, as bright (that is, the five mahabhutas and five tanmatras as ten million lightnings and ten million suns, which produce the material body and, as
and as cool as ten million moons, and like the creative principles, are in the five centres from (motionless) flame of a l a m p . By thinking, muladhara to wishuddha), becomes united with kundalini should be conducted through the

Soma (that is Shiwa), in sahasrara, and as a path of sushumna. to unite herself with Paramat-result amrita (deathless life-stream) flows; when man in the region of Shiwa in sahasrara by the a yogi is able to flow that amrita from Shakti mantra 'Sohang'. During the process of conduc-

(kundali-power) a n d Soma (Shiwa), through tion, five mahabhutas (and tanmatras), the
the yoga-path (i. e. sushumna-path), he attains organs of speech, feet, hands, anus and genitals immortality (that is, when the sushumna-path which cause speech, locomotion, prehension, is m a d e free from all creative principles, and is excretion and reproduction, and the organs of full of only amrita, immortality is a t t a i n e d ) '

hearing, touch, sight, taste and smell and their ( - Brihajjabalopanishad, 2. 19).

functions - these twenty-five principles and H e r e is the Waidika process of kundaliniyoga.

purusha; and I-consciousness, sense-mind, in-W h e n kundalini is actually aroused and con-tellective m i n d , sense-consciousness - all these ducted upwards, it is kunadliniyoga; and when should be absorbed (into kundalini) by
it is not possible, the whole process, either thinking. . . . Finally, going down through the Waidika or Tantrika, is done through thought-sushumna-path, all these principles should be concentration and it is called bhutashuddhi.

replaced in their appropriate places by the This term has been used in R a m a t a p i n y u p a -
mantra ' S o h a n g ' ; this is bhutashuddhi which nishad (1.5.1). It has been stated there : 'Bhuta-is followed by matrikanyasa (a hand-process dikang shodhayet', that is, bhutas (five subtle with m a n t r a ) ' ( - Goutamiyatantra, ch. 9).

elements) and other principles should be purified.

Ishwara has said about bhutashuddhi that:

This is bhutashuddhi. Bhutashuddhi is a funda-

'Supreme kundalini-power should be made to
mental process in the Tantrika form of layayoga, pass with j i w a t m a n by the mantra 'Hangsh'

and, consequently, it has been elaborated there.

from muladhara by piercing all centres, step Rishi N a r a d a said : ' T h e purification of the by step, to sahasrara and to unite her
tanmatras-mahabhutas of which the body is
with Supreme Brahman (by thinking); senses
composed is by the union with changeless
a n d conative organs of actions, bhutas, etc.

B r a h m a n ; this is called bhutashuddhi. Splen-a n d their functions, intellective mind, I-con-dorous A t m a n lies within the mind, and this is sciousness, sense-consciousness, etc. - all should called the mental body by the yogis who have be united (by absorption)' ( - Nilatantra, ch. 4).

realized truth. W h e n it is purified, all is purified'

Also: ' O h M o t h e r of gods, jiwatman along ( - Goutamiyatantra, ch. 9). H e r e , bhutashuddhi with kundalini a n d twenty-four principles should has been defined. It is a process of purification be m a d e to be absorbed into Paramatman by of the principles of the body and mind. About the mantra " H u n g Hangsah" along with inspira-the process, it is stated : 'By deep thinking, tory breath-control by the practitioner'

Shakti (Kundali'-power) situated in her own ( - Todalatantra, ch. 4).

abode (i. e. muladhara) should be aroused by the It has been stated: ' T h e purification of m a n t r a 'Hung' and conducted from muladhara five bhutas (i.e. five mahabhutas and five tan-through swadhishthana, manipura, anahata, wi-matras) and indriyas (five senses and five cona-shuddha and ajna which are situated in the
tive organs of actions) is very carefully done; anal, genital, navel, cardiac, cervical and eye-this is why it has been termed bhutashuddhi'

brow regions respectively. T h i n k of muladhara, ( - Gayatritantra, 1.202). So, the process of 126

Bhutashuddhi - Purificatory Thought-concentration purification of creative principles is termed million lightnings and all knowledge. After bhutashuddhi. This purification is effected by the concentration, kundalini should be roused absorption. T h e roused kundalini is alone able by the mantra "Hangsah", or Pranawa, or K w c h a -
to exhibit the full and effective absorption-bija ("Hung")' ( - from Yamala, quoted in T a r a -
power. So, it is very important that Kundalini bhaktisudharnawa, ch. 5). Here, one of the three first should be aroused. About the rousing of mantras has been advised for rousing and
kundalini, I shwara has said: 'Supreme Kunda-conducting Kundalini.

lini-power should be aroused by making apana Apana-raising, pranayama and mantra are
go upward by pranayama in conjunction with
most i m p o r t a n t factors in the process of rousing prana-mantra ("Yang"); then Kundalini with kundalini. It has been stated: 'By inspiring jiwatman from anahata should be conducted by through the left nostril and at the same time piercing all the centres to sahasrara above and contracting slightly the anus and pressing the unite her with Supreme Brahman' ( - Bhuta-palate with the retroverted tongue, Kundali-shuddhitantra, ch. 3). T h e fire-energy should power should be united with Shiwa; expiration also be applied to rouse Kundalini as has been should also be done through the left nostril'

stated by Mahadewa ( - Sammohanatantra,

(from Merutantra, quoted in Purashcharyar-
ch. 4).

nawa, ch. 3). H e r e it is disclosed that Kundali-Sadashiwa, in expounding the process of
power which is in muladhara should be aroused bhutashuddhi, says: ' T h e earnest practitioner by left inspiratory-expiratory breath-control should place his hands with the palms upwards along with anal-lock and tongue-lock. T h e n the in his lap (sitting in a concentration posture); roused kundalini should be conducted to
focussing his attention on muladhara, he should sahasrara to unite her with Parama Shiwa.

rouse Kundali by the m a n t r a "Hung"; he should Apana-energy is raised upwards by anal-lock.

then conduct Kundali with all the principles About tongue-lock, Shiwa has said: 'A yogi associated with the " e a r t h " to swadhishthana should practise pressing the palate with the by means of the mantra "Hangsah", where these tongue by folding it. Gradually he will be able principles should be m a d e to be absorbed in the to reach the uvula. W h e n the palatine region is

"water". Having the " e a r t h " together with the pressed with the tongue, a kind of cool lifeful smell principle and its objects and others thus substance is secreted by the utilization of which absorbed into the " w a t e r " , he should get the the yogi is able to prolong his life. T h e tip of

"water" together with the taste principle, its the tongue should press on the uvula. T h e life-objects and others absorbed into the " f i r e " ; substance secreted from the white lotus (i.e.

then the "fire" together with the sight principle, Sahasrara) is in concentration. T h e yogi gains its objects and others into the " a i r " ; then the control over hunger and thirst and prolongs his

"air" and the associated touch principle, its life to a very great extent by bathing his body objects and others into the " v o i d " ; then the with this life-substance' ( - Shiwapurana, 6.

"void" together with the sound principle and its 4 7 . 8 3 - 5 ) .

objects into I-consciousness, I-consciousness To be able to execute tongue-lock correctly, into supraconsciousness, supraconsciousness into the tongue should be made soft and elongated primus, and primus into Brahman' ( - M a h a n i r -
by milking-process and lingual exercise. Milking wanatantra, 5. 9 3 - 7 ) .

is the pulling of the tongue by wrapping it It has been stated: 'Thereafter bhutashuddhi with a soft, fine, wet cloth. Lingual exercise should be done. Placing his hands with palms consists in retroversion and stretching of the upwards in his lap, the calm practitioner should tongue, done alternately while assuming the concentrate on Kulakundalini who is the source a d a m a n t i n e posture (wajrasana).

of spiritual knowledge and is in m u l a d h a r a ; Tongue-lock consists in pressing with the
she is coiled like a sleeping serpent (that is, in tip of the retroverted tongue the soft palate and a latent form) with three and a half coils around uvula. This tongue-palate contact, when conti-Swayambhu-linga, subtle, splendorous like ten nued for a long time and with breath-suspension 127

Fundamentals of Layayoga
dries the part which is usually wet with mucus apana-energy ( - Lingapurarna, Section 1. 73.

secreted by the palatine glands, a n d creates 1 1 - 1 6 ) .

a state in which a radiation of life-force occurs through this part. An advanced yogi is able to reenergize his whole body with it, a n d , as a result, he attains a disease-free body and long Absorptive Thought-life.

concentration

Pranayama plays an i m p o r t a n t role in rousing Kundalini. It has been stated: 'Subtle Supreme Kundalini should be roused from muladhara

Consciousness, when super-purified and in a by K u m b h a k a p r a n a y a m a (breath-suspension)'

state of superconcentration at its fourth stage, ( - Mantramaharnawa, 1. leaf 41). Prarcayama is of splendorous Kundalini. It is the final state is a fundamental part of bhutashuddhi. It is of superconsciousness. This consciousness is final-a special pranayama termed bhutashuddhi pran-ly absorbed into Kundalini. But before the ayama. But there is a. modified form of bhuta-a t t a i n m e n t of the final form of superconscious-shuddhi which is done only by deep thinking ness, consciousness undergoes three stages of a n d without prawayama. It has been stated: superconcentration: concentration-on-material-

'Divine kundalini along with five bhutas should form (superconcentration, first stage), concentra-be united in thought-concentration; then "I am tion-on-mahabhuta-tanmatras (superconcentrat h a t " should be thought in concentration' ( - Ud-tion, second stage), and concentration-on-divine-disha, quoted in Purashcharyarnawa, ch. 3).

form (superconcentration, third stage).

T h a t deep thinking is the most i m p o r t a n t part To transform concentration into supercon-of bhutashuddhi has been stated by Shiwa.

centration, it has first to be developed into He says: 'So, in bhutashuddhi thought-con-dharana and dhyana. Dhyana is changed ulti-
centration (bhawana yoga) alone (is used)'

mately into the deepest form of concentration ( - Shaktisangamatantra, T a r a Section, 12.13).

in which the I-ness feeling sinks, and only an M i n d is purified by bhutashuddhi. It is stated: object in its subtle form is held in consciousness,

' T h e purification of the mind and the embodied uninterruptedly and continuously. This is sama-being is effected by bhutashuddhi' ( - Shadam-dhi - superconcentration.

nayatantra,4.151).

But dharana must be established in a form of It has been stated: 'Sitting on a comfortable consciousness which is multiform in character.

seat consisting of Kusha grass and on the top This is due to the fact that this form of conscious-of which is spread the skin of the black antelope, ness is maintained by the constant penetration the practitioner should assume the lotus posture into it of the sensory forms of smell, taste, sight, and perform bhutashuddhi' ( - Skandapurana, touch and sound through the sensory channels 2.5.4.20). So, lotus posture is considered a suit-and in which sense-mind plays a fundamental able posture for bhutashuddhi. But the posture role. T h e sensory images in the consciousness to be assumed is mainly determined by the
evoke intellection to a certain degree and also form of the process adopted. Accomplished
conscious thoughts associated with images. Ac-posture is also very good, especially w h e n apana-cording to the types of sensory images, affecti-control is introduced in the practice.

vity and conativeness or specific intellectuality Brahma has explained a form of bhutashuddhi are aroused. So sense-consciousness is the perin which pranayama in conjunction with the
ceptual field (sangjnana) in which intellection, mantra pranawa has been used to purify all the affectivity and conation play their roles, and, principles - five forms of metamatter, five tanons, in this m a n n e r , sense-consciousness constantly senses, conative organs, sense-mind, sense-con-changes its form.

sciousness, intellective mind, I-consciousness and In such an undulatory form of consciousness, others; pranayama is executed in a special
concentration is not easy. Concentrative mind m a n n e r with pranawa to control prarca- a n d (dhi) does not radiate into such consciousness.

128

Bhutashuddhi - Purificatory Thought-concentration Conscious thoughts associated with perception ed by the appropriate processes of hathayoga.

often become the centre of exciting conative Actions should be executed in the following activities in which the organs of speech, prehen-m a n n e r : (1) dedication of all actions to God sion and locomotion, and organic and sexual or Ishtadewata; (2) cultivation of u n a t t a c h m e n t functions are involved. W h e n all these conative to actions and their results. This is the path of actions go on, consciousness is unable to exhibit karmayoga. T h r o u g h it, consciousness becomes holding-power to the extent of developing con-spiritually purified, and holding-power is
centration. When the actions are controlled by developed.

appropriate postures (asanas), the body m a y be Another means is mantrayoga. In mantrayoga, motionless, but the associated thoughts remain speech is transformed into the waikhari form of uncontrolled. Those thoughts directly concerned mantra. By japa (mantra-process of repeating with the movements may cease to appear in
mantra), the waikhari sound which is an approxi-that form; but, actually, they immediately
m a t e imitation of mantra-nada is correctly change their character and begin to flow in established in the mind. First of all wachika consciousness in many new forms. But unless (verbal, which others can hear) japa should the flowing of thoughts is controlled, concentra-be practised for that purpose. T h e n upangshu tive mind fails to operate in consciousness.

(mantra is uttered in such a low voice t h a t only There are four main levels in perceptive
the practitioner himself can hear, but not others) consciousness: perceptual, conative, affective japa should be practised. Finally, manasa (mantra and intellective. Conative, affective and intel-is uttered only mentally, without producing lective phenomena are based on perception.

any sound) japa should be practised. In manasa-At the conative level, all the five conative organs japa, the sounds of the matrika-units of the of action are in operation and conscious thoughts mantra should be thought. This sound-thought arising from perceptivity and conativeness are will be gradually established in the conscious-multiform and consciousness is in a state of ness; that is, conscious thought is m a d e of restlessness. Such a form of consciousness is mantra-sounds by manasa japa. This can be
unfavourable to concentration. Holding-power achieved by repeated practice. From sound-is not maintained in such consciousness. But thoughts will emerge holding-power.

as such a form of consciousness is a fact in our Affectivity is an avenue through which con-common mode of existence, yogis have intro-
centration can be developed. This is possible duced two methods of developing concentration through love (anuraga). W h a t is love? It is an in a state when actions are a predominating intense pleasurable feeling aroused in relation factor. They a r e : karmayoga and mantrayoga.

to a person for whom there is liking and who Karma (action) may be divided into two
appears extremely attractive to that person, categories: white and black. White actions are and for whom there is a strong a t t a c h m e n t .

based on yama and niyama, and are done for

Union with such a person gives highest pleasure the good of others, without having any self-and satisfaction. Separation causes sorrow, dis-interest. Black actions are those which are turbances, anxiety and restlessness. W h e n there associated with hostility, falsehood, theft, disis real a n d intense love, consciousness is saturated content and excessive sexuality. In an ordinary with love and in it the image of the object of love life, man does both kinds of action. But only is held. In union, deep thought with deep
white actions are elements of karmayoga, while feeling is evoked through pleasure and satis-black actions impede it and impurify conscious-faction, and, in separation, deep thoughts flow ness. These black actions which are habitually in sorrow. Qualities associated with real love are done should be controlled by doing the habitual self-dedication and self-sacrifice, admiration and white actions in a more intensified m a n n e r and respect for each other, and a sort of deep
often, and by the practices of yama, niyama intimacy, and a strong desire for union in which and prarcayama. Organic actions should be
m a n or w o m a n becomes fully absorbed in the harmonized and sexual control should be achiev-object of love. Such an intense love is often 129

Fundamentals of L ayayoga associated with sexual desire which is fully to waidhi-bhakti (ritualistic or devotional divine aroused in contact. Sexual desire may also go love) which ultimately leads to ragatmika-so far as to cause intense sexuality. At this bhakti (all-love). This is the path of bhaktiyoga.

point love becomes lust. However, love has

Those who are able to raise their intelligence other forms. Love in the form of affection is and thoughts to a spiritual level, and whose naturally expressed towards one's own children.

thoughts are purified by yama and niyama, are It is very strong in mothers. T h e r e is also love fit for the practice of jnanayoga. By spiritual for brothers and sisters, and for friends.

deliberation and reflection, they become un-Is it possible to develop concentration in the attached to m u n d a n e objects and are able to centre of such emotionalized thoughts? First of m a k e consciousness free from worldly thoughts.

all, concentration is based on a state of single-By applying 'neti neti' (not this, not this) pointedness of consciousness. According to
deliberation, they go beyond the world, and bhaktiyoga, love can be spiritualized to t h a t finally become established in Brahman (Supreme degree when it assumes exclusively the form God) in asamprajnata samadhi. This is the state of only that object and nothing else. It is called of rajayoga.

ananyabhakti - single-pointed concentrated flow In layayoga, kundalini is aroused by concen-of love for God. This one object cannot be a tration in combination with mantra, pranayama material object. Because, material objects are and certain control processes of hathayoga.

seen in the diversified consciousness. T h r o u g h T h e aroused kundalini exhibits absorptive power the process of concentration, diversity is trans-to the highest degree, by which she absorbs formed into uniformity. T h e likeness of a all the creative principles located in the chakras material object in thought-form can be under-

(subtle centres) when piercing through them.

taken at the beginning as an object of con-

Absorption occurs in a certain order, and, finally, centration. As concentration develops, the
when all creative principles except supercon-thought-form changes and finally is reduced to sciousness are withdrawn, samprajnata samadhi w h a t is an unknown phenomenon, never experi-is attained in sahasrara. This is the limit of enced in the material world. This is the exper-Amakala. Thereafter, the stage of Nirwanakala ience of subtle elements - mahabhutas which can is reached. Now Kuzdalini becomes Nirwana-be farther reduced to tanmatras. These experi-shakti. After that Kundalini herself becomes ences occur w h e n consciousness is in a state of united with a n d is absorbed into Parama Shiwa.

concentratedness. Superconcentration is attain-This is the final stage of asamprajnata samadhi.

ed on mahabhutas and tanmatras. But when

This is kundaliniyoga.

love is fully spiritualized, even mahabhutas In bhutashuddhi, the entire process of kunda-and tanmatras are not registered in consciousness liniyoga, in exact order, is rendered in thought-which is flooded by bhakti (divine love). In forms. W h a t actually happens in kundaliniyoga the most intensified love in concentration, only is imitated in thoughts. In fact, kundaliniyoga God in the form of Ishtadewata is held in con-in thought-form is bhutashuddhi. T h e Kundali-sciousness. Love-concentration at its highest rousing which is the first part of the process of degree becomes ananda samadhi - superlove-Kundaliniyoga is done in thought, that is,
concentration.

thinking deeply of the rousing of Kundalini.

So, when bhakti flows, consciousness only

T h e absorption of various creative principles receives and holds divine forms, and nothing in the same order as actually takes place in else. Bhakti develops non-attachment to worldly kundaliniyoga is also done in thoughts in the objects, stage by stage. T h e r e are, of course, same order.

preliminary practices which help to arouse

In bhutashuddhi, thought is not mixed with
bhakti. First of all, thoughts should be purified intellectuality. H e r e , thought is merely a mental a n d spiritualized by yama a n d niyama, especially, image of a certain form or action which requires by ritualistic worship, japa (mantra-practice) no intellection, but is associated with attention and thinking of Ishtadewata.. All these belong and a certain degree of concentration. Con-130

Bhatashuddhi - Purificatory Thought-concentration centradve-mind is brought into play for making moving steady single thought is mono-thought.

thought forceful. W h e n the thought is a conscious T h e d u r a t i o n of mono-thought is the duration form of an image of an object, and the whole of kumbhaka. T h e practice is done stage by thought is of that image, and there is no inter-stage:

ruption in the flow of that thought and there is 1 4-m-u kumbhaka together with mono-no penetration of something else in it, it is thought
called thought-form. A thought-form is to be 2 6-m-u - ditto -
maintained for a certain time without allowing 3 10-m-u - ditto -
it to slip, or mix with, or be replaced by, other 4 12-m-u - ditto -
thoughts. T h e m i n i m u m time a particular 5 16-m-u - ditto -
thought-form is to be maintained is the lowest kumbhaka-unit which is a four-matrika-unit

This is the general limit of kumbhaka and

(4-m-u). During kumbhaka (breath-suspension), mono-thought practice. W h e n mono-thought an internal calmness develops. T h e calmness with kumbhaka is practised in this way, thought is frequently interrupted by organic and muscu-becomes deeper and deeper, and, at a certain lar disturbances. Organic h a r m o n y should be point, it is transformed into real concentration.

established by exercise, diet and internal clean-At this stage, the power of control to hold an liness. Muscular relaxation a n d motionlessness object in consciousness is so developed that should be developed by the practice of asana that object becomes the whole of consciousness; (static posture exercise).

consciousness, now, is of one form and single-Thought-form should be practised while
p o i n t e d ; the object held in consciousness becomes assuming a concentration posture in which the steady; and consciousness is now impenetrable body is fully relaxed and without any motion.

by other objects, and does not change its form.

Sit calm for some minutes. T h e n practise 4-m-u Such holding-power of control is termed dharana kumbhaka. It is done in this w a y : inspire in an

- holding-concentration. As concentration goes effortless m a n n e r and suspend for four matrika-deeper, it becomes uninterrupted normally,
units, then expire slowly in an effortless m a n n e r and continues for a longer period. This is d h y a n a without measure. When the 4-m-u kumbhaka

- deep concentration. Finally, concentration becomes easy, a n d inner calmness remains becomes so deep that I-ness feeling disappears undisturbed, and it can be repeated according a n d only an object in its subtle form remains.

to certain rules, then this kumbhaka should This is samadhi - superconcentration. T h e first be considered as accomplished. Thereafter,
form of samadhi is samprajnata samadhi -
higher-unit kumbhakas should be practised
superconscious concentration. It is also divided stage by stage.

into four stages:

The following are the stages of k u m b h a k a : 1 In which appropriate material forms are the 1 4-matrika-unit kumbhaka
objects.

2 6-m-u

2 In which mahabhutas-tanmatras are the

3 10-m-u
objects.

4 12-m-u

3 In which God in form, or Ishtadewata is the 5 16-m-u
object.

4 In which subtle kundalini is the object.

Thought-form should be practised during
kumbhaka. It is done in this m a n n e r : think of Finally, samprajnata samadhi is transformed one object only, and nothing else. T h e depth into asamprajnata samadhi after the absorption of thinking will be such that the whole thought into Kundalini of samadhi-consciousness and will be of that object only, and nothing else; primus. Now only Kundalini remains. Ulti-and that thought will not be dim, but vivid and mately, Kundalini is absorbed into infinite clear, nonundulatory, and unpenetrable and

Supreme Consciousness and remains as the
unreplaceable by other thoughts. T h a t nonbeing of Shiwa. This is the final stage of asam-131

Fundamentals of Layayoga
prajnata samadhi. This is the goal of kundalini-

(d) Jalandharabandha mudra.

yoga, and bhuthashuddhi is the means to it.

(e) Concentration on Deity Sadashiwa.

In bhutashuddhi, the mono-thought forma-

6 In the ajna:

tion is done in the chakras (subtle centres), (a) Sense-mind control.

starting from the muladhara and working up to (b) Will-mind control.

the sahasrara. The chakras are the seats of (c) Concentration on the Goddess Hakim.

creative principles. The lower five chakras, 7 In the manas:

in addition, are the seats of sensory principles, Control of sense-consciousness.

principles of conative actions, bio-energies and 8 In the indu:

deities. The yoga-processes practised in the (a) Thought control.

chakras are summarized here.

(b) Concentration on the God Parashiwa.

9 In the guru:

1 In the muladhara:

Concentration on Guru - God in form.

(a) Conative control - sexual control.

10 In the sahasrara:

(b) Sensory control - smell control.

Samprajnata samadhi.

(c) Bio-energy control - apanayama to
control apana-energy.

In bhutashuddhi, all these different forms of (d) Anal control.

control are not practised as specific exercises (e) Concentration on Deity Brahma.

in different chakras. But the concentration on 2 In the swadhishthana:

gods and goddesses situated in the chakras is (a) Conative control - organic control.

a part of bhutashuddhi. A specific system, based (b) Sensory control - taste control.

entirely on what actually happens in kundalini-

(c) Bio-energy control - apanayama.

yoga, of mono-thought formation has been

(d) Yonimudra and perineal control.

adopted in bhutashuddhi. At the beginning, the (e) Concentration on Deity Wishnu.

process is only of thought. Thought is of a non-3 In the manipura:

intellective and non-deliberative character, of (a) Conative control - locomotor muscular
one image, non-undulatory, and impenetrable control.

by other thoughts. The duration of each thought-

(b) Sensory control - sight control.

form is willed and is immediately replaced by (c) Bio-energy control - samanayama to
another specific thought-form. In this manner, control samana-energy.

a specific thought-chain is made. Thought

(d) Uddiyana process (abdominal retraction gradually becomes deeper by practice, and
control).

finally is transformed into concentration in (e) Concentration on Deity Rudra.

which holding-power is manifested. This is

4 In the anahata:

holding-concentration.

(a) Conative control - prehensile control.

A thought, when composed of only one image

(b) Sensory control - touch control.

without any intellective oscillations and remain-

(c) Bio-energy control - pranayama to
ing steady and deep, is able to express its hidden control prarca-energy.

power by which it becomes a living phenomenon (d) Concentration on Deity Isha.

- a fact. So, deep thinking of arousing Kundalini 5 In the wishuddha:

and of absorption of different creative principles (a) Conative control - speech control.

in different chakras becomes facts, when thought (b) Sensory control - sound control.

is transformed into holding-concentration, and (c) Bio-energy control - udanayama to
that into deep concentration. In this way, bhuta-control udana-energy.

shuddhi becomes ultimately kundaliniyoga.

132

CHAPTER 6

Bhutashuddhi Pranayama -

Purificatory Breathing

Bhutashuddhi pranayama is a special form
created. Then, make the body firm by the
of sahita breathing which forms an important mantra "Lang" while expiring (through the
part of bhutashuddhi. This breathing effects right nostril) with 32 measures' ( - Goutamiya-deep internal purification by the mantra power.

tantra, ch. 9, p. 27).

The purificatory effects of bhutashuddhi are It has been stated: 'The whole body along
enhanced by this breathing in which mantra
with "personified impurity" should be burnt and concentration are intrinsic parts. Mantra by the fire-flame arising from muladhara. Inspire causes deep internal purification and its power through the left nostril with the japa of mantra is increased by breath-suspension and con-

(thinking mantra mentally) "Yang", 16 measur-centration. This is why Shiwa has said that es; suspend 64 measures with the japa "Yang"

bhutashuddhi should be done with pranayama
and then expire 32 measures with the japa

( - Brihannilatantra, ch. 2, p. 5).

"Yang" through the left nostril; again inspire About the technique of bhutashuddhi prana-with the japa of "Rang" 16 in order to burn the yama, it is stated: 'Inhale air through the left subtle body, suspend with the japa of "Rang" 64
nostril, 16 measures; then suspend breath,
and at the same time think that the body is 64 measures; and finally expire through the burnt into ashes, then expire with the japa of right nostril, 32 measures; with smoke-coloured

"Rang" 32 and think the ashes are eliminated; wayu-bija, that is, the mantra "Yang", situated then inspire with the japa of "Lang" 16 and (by in a hexagram. Then breathe in through the
thinking) irradiate the body . . .; suspend with right nostril, 16 measures; suspend, 64 measures; the japa of "Thang" 64 and make the body with red-coloured wahni-bija, that is, the mantra firm (by thinking); and expire with the japa

"Rang", in a triangle with swastika sign. Now of "Wang" 32 and vitalize the body with death-think of black-coloured "Personified Impurity"

less substance' ( - Tararahasya, p. 8). Here is a (papapurusha) lying in the left side of the practi-slightly different technique.

tioner . . . and then think that it is burned Ishwara said: 'Inspire through the left nostril by the fire arising from muladhara, and its with the japa of the air-germ-mantra, that is ashes are then expelled from the body with

"Yang" 16; then hold in the manipura centre expiration through the right nostril, 32 measures.

with breath-suspension and with the japa of Now, with the white-coloured chandra-bija,

"Yang" 64; expire with the japa of "Yang" 32
that is, the mantra "Thang" which is in the through the right nostril. In this manner do the forehead (that is, indu centre), inspire through breathing with the fire-germ-mantra ("Rang"), the left nostril, 16 measures, then suspend, holding the breath in the anahata centre.

64 measures, and at the same time think that Purification is effected by the mantra "Yang"

by the showers of deathless substance in the and burning by the mantra "Rang". Thinking of form of 50 matrika-letters a new body has been the white-coloured water-germ-mantra (that is, 133

Fundamentals of Layayoga

"Wang") in the forehead (that is, ajna), expiration at the same time think that the body has been should be done through the right nostril with m a d e firm' ( - Bhutashuddhitantra, ch. 16, p. 15).

japa 32. In this m a n n e r the process should be T h e technique of bhutashuddhi breathing
repeated twelve times. This is bhutashuddhi for given here is complete. It is as follows: (1) left the purification of the subtle body' ( - Bhuta-inspiration 16 - suspension 64 - right expiration shuddhitantra, ch. 6, p p . 5 - 6 ) .

32, with the japa of the mantra 'Yang' along with T h e technique described here is as follows: concentration; (2) right inspiration 16 - suspen-

(1) left inspiration and suspension, right expi-sion 64 - left expiration 32, with the japa of the ration, with mantra 'Yang' ; measures 1 6 - 6 4 - 3 2 ; mantra 'Rang' and concentration; (3) left inspi-for the purification (drying purification) of the ration 16, with the japa of the mantra 'Thang'

subtle b o d y ; (2) right inspiration and suspen-and concentration; suspension 64, with the
sion, left expiration, with mantra 'Rang'; measur-japa of the mantra ''Wang' and concentration; es 1 6 - 6 4 - 3 2 ; for the burning (burning-purifica-right expiration 32, with the japa of the mantra tion) of the subtle b o d y ; (3) left inspiration and

'L ang' with concentration.

suspension, right expiration, with mantra 'Wang' ; H e r e , concentration means deep thinking measures 1 6 - 6 4 - 3 2 .

which is done along with the mental mantra-

Another technique of bhutashuddhi breath-
japa and with either inspiration, suspension ing, which is d o n e in modified bhutashuddhi, or expiration. These respiratory acts are measuris this: 'Inspire through the left nostril and at ed by the japa. Thinking becomes deeper when the same time think of smoke-coloured air-done with mantra and breathing. T h e purifi-germ-mantra ("Yang"), and do japa of the mantra catory process consists of internal drying and 16 times; suspend and do japa of the mantra burning. Drying becomes effective by the mantra 64 times, and at the same time think that the

'Yang' in combination with thinking and breath-black-coloured "personified i m p u r i t y " in the ing. Similarly, burning becomes effective by left interior part of the body along with the the mantra 'Rang' in combination with thinking (subtle) body, has been dried (by the m a n t r a ) ; a n d breathing. T h e purificatory process is then expire through the right nostril with the followed by the re-energizing process. It consists japa of the mantra 32 times; inspire through of two factors: body-remaking and body-firming.

the right nostril with the japa of fire-germ-mantra T h e remaking of the body is done by the mantras

"Rang" 16 times and at the same time think

'Thang' and 'Wang' with breathing and thinking, of the mantra as red-coloured; suspend with the and the newly m a d e body is m a d e firm by the japa of the mantra 64 times and at the same time mantra 'hang' with breathing and thinking.

think that the "personified i m p u r i t y " , together T h e power of 'Yang' is released when done with with the subtle body, has been burnt by the left, inspiratory and suspensive, right, expiratory fire arising from muladhara; then expire through breathing, and of 'Rang' in right inspiratory the left nostril with the ashes (produced by burn-and suspensive, left expiratory breathing. The ing) a n d with the japa of the m a n t r a ; again, power of ' Thang' is awakened in left inspiratory thinking of the white-coloured moon-germ-breathing, t h a t of 'Wang' in suspensive breathing, mantra "Thang", inspire with the left nostril a n d that of 'hang' in right expiratory breathing.

a n d at the same time make japa of the mantra T h e process of drying (shoshana) is effected by ("Thang") 16 times and think of the moon in the mantra 'Yang' in left inspiratory and suspen-the forehead (indu c e n t r e ) ; then suspend with sive, right expiratory breathing with 16-64-32
the j a p a of the water-germ-mantra "Wang" 64
measures; and the process of burning (dahana) times and at the same time think that the whole by the mantra 'Rang' in right-inspiratory-body which is of matrika-letters has been (newly) suspensive-left-expiratory breathing with 16-m a d e by the deathless substance (amrita) flowing 6 4 - 3 2 measures ( - Wishwasaratantra, ch. 2, from the moon in the forehead (indu c e n t r e ) ; p. 23). It has been stated: 'Drying, burning then expire through the right nostril with the a n d irradiation (plawana) should be done with japa of earth-germ-mantra "Lang" 32 times and the mantras "Yang", "Rang" and "Wang" res-134

Bhutashuddhi Pranayama - Purificatory Breathing pectively. In this manner, the practitioner should breathing. T h e sounds and colours of mantras perform bhutashuddhi' ( - Koulawalitantra,
are thought of and the purificatory processes ch. 2, p. 6). Also, ' O h Deweshi! the practitioner, are done by thinking.

for the purification of the body, should do drying, W a y u is the subtle pranic energy which is in burning, ashes-removal, amrita (vital substance) -
operation. T h e germ-mantra is in the form of shower (warshana) and irradiation (aplawana) wayu-energy, that is, wayu-energy forms an
by the air-germ-mantra ("Yang"), fire-germ-intrinsic part of the germ-mantra. T h e wayu-mantra ("Rang"),water-germ-mantra ("Wang"), energy changes its character in left inspiration, moon-germ-mantra ("Thang") and earth-germ-right inspiration, left expiration, right expiration mantra ("Lang") respectively, in conjunction and suspension. T h e wayu-energy when operat-with inspiration-suspension-expiration (that is, ive d u r i n g left inspiration and suspension, and pranayama)' ( - From Tantragandharwa, quoted right expiration, is the 'Yang'-energy by which in Shaktanandatarangini, 7. 10).

the body is d r i e d ; the wayu-energy in right Here the process of purification has been
inspiration and suspension, and left expiration clearly defined. T h e purificatory process consists becomes 'Rang'-energy which burns the body
of five practices:

along with impurities ( - from Bhairawatantra, quoted in Tarabhaktisudharnawa, ch. 5, p. 153).

1 Drying with the mantra 'Yang' in conjunction It indicates that the wayu-energy becomes a with breathing.

germ-mantra-energy by appropriate breathing.

2 Burning and ashes-removal with the mantra T h e mantra-energy is subtle and radiates a

'Rang' and breathing.

particular colour-ray and is apprehended in 3 Amrita-shower with the mantra 'Wang' and concentration. So long as apprehension is not breathing.

possible, the mantra should be thought of in 4 Irradiation with the mantra ' Thang' and the right colour.

breathing.

It has been stated: ' I n the navel region 5 Body-firming with the mantra 'Lang' and (manipura centre), think of the red-coloured breathing.

maya-bija, and then burn the subtle i m p u r e Thinking is an intrinsic part of the purificatory body by the fire coming from it by thinking'

process. It is stated: 'In the left nostril, the ( - Tarabhaktisudharnawa, ch. 5, p. 155). Here, thinking of smoke-coloured air-germ-mantra
it has been clearly stated that the purificatory ("Yang") should be done (in inspiration through processes should be done by thinking, and the the left nostril). T h e n the body should be dried body is not the physical body but subtle body.

by "Yang" (in suspension) by thinking, and then Again, 'Think of the smoke-coloured "Yang"-
think of "Yang" (while expiring) through the wayu (-energy) in the navel region (manipura right nostril. T h e n think of red-coloured fire-centre) and m a k e the subtle body dry by the germ-mantra ("Rang") (while inspiring) through mantra ("Yang") (by thinking) while doing the the right nostril; burn the dried body into ashes left-inspiratory-suspensive, right-expiratory by the fire from "Rang" (by thinking while breathing, 1 6 - 6 4 - 3 2 . T h i n k of the red-coloured suspending breath), and then expire through fire-germ-mantra ("Rang") in the region of geni-the left nostril (while thinking that) the ashes talia (swadhishthana) and burn the impure are removed. T h e n the white-coloured germ-subtle body by the mantra ("Rang") (by thinking) mantra "Thang" should be placed in the forehead and at the same time do the right-inspiratory-

(indu centre), by which the lunar amrita (vital suspensive, left-expiratory breathing, 1 6 - 6 4 - 3 2 .

substance) will be m a d e to flow d o w n w a r d (all T h i n k i n g of the water-germ-mantra "Wang"

by thinking). T h e n , thinking that the amrita-in the region of the uvula, make the flow of born body is pure and pleasing, bring the jiwat-amrita from the sahasrara centre by the mantra man to its own place in a right m a n n e r ' ( - Sanat-

("Wang") (by thinking) while doing left-inspira-kumaratantra, ch. 3, p. 2). Here, the whole pro-tory breathing, and irradiate the whole body-cess is done by thinking in conjunction with by amrita by "Wang" (by thinking) while doing 135

Fundamentals of Layayoga
suspensive breathing. T h e n think of the earth-body of subtle elements is to be dried and burnt germ- mantra "hang" in the anal region (mula-by the germ (bija)-mantras "Yang" and "Rang"

d h a r a centre) a n d irradiate the body fully by respectively; a n d then think of amrita (vital

"Lang" (by thinking) while doing right-inspira-substance) along with the germ-mantra "Wang"; tory breathing. By this, a most excellent non-finally, the whole body should be irradiated by white-non-black divine body is attained' ( - from amrita with the help of the germ-mantra "Lang"

Yamala, q u o t e d in Tarabhaktisudharnawa, ch. 5, ( - Garudapurana, 1.11.2-3). Here, it is clearly p . 156).

stated that the mantras have the power to effect F r o m the above exposition, it is clear t h a t a purification of the subtle body.

germ-mantra is in the nature of wayu, that is, T h a t deep thinking plays a most important prana or vital energy which emits a particular-role in the mantra purification of the body has ray. In other words, a germ-mantra is a form been expressed thus: 'Think of "Yang" in the of life-force which emits silent sound and colour heart region (that is, anahata) and of "Rang"

radiation. T h e mantra-power is only a p p r o a c h -
which is like three bright flames endowed with able through deep mono-thought which, in
the power of burning and purifying; then think time, develops into concentration. However, in the moon centre (indu chakra) situated in the the power of the mantra is aroused by deep mono-cerebral region of white-coloured amrita by the thought, and is utilized in the purification of the flow of which the earth centre (muladhara) is subtle body to m a k e it divine. T h e purificatory being i r r a d i a t e d ; by this process, a divine body effects also extend to the physical body through which is free from all impurities is attained'

thought and pranayama (breath-control).

( - Brahmapurana, 6 1 . 4 - 6 ) . Here we find that T h o u g h t becomes forceful a n d effective by the mantra a n d its specific purificatory action breathing. So, mantra, thought and breathing -
should be done by deep thinking. It has been all three become intrinsic parts of the purifi-further stated: ' T h e germs of the body are five catory process.

elements. These subtle elements are earth,

It has been s t a t e d : ' T h e drying (process) done water, fire, air a n d void factor (akasha). For the by air-germ-mantra ("Yang") is called body-purification of these elements, the processes of drying. This (process) should be performed while drying, burning, ashes-removal, amrita (vital doing left-inspiratory-suspensive, right-expira-substance)-shower and irradiation should be tory breathing. T h e b u r n i n g of the body by done (in succession); these purificatory processes burning-germ-mantra ("Rang") is called body-are done by thinking' ( - Kalikapurana, 57.

burning. T h e process should be done in right-1 0 4 - 6 ) . It has been clearly stated here that the inspiratory-suspensive, left-expiratory breath-purificatory processes should be done by
ing. T h e whole body should be irradiated by the thinking.

currents of amrita flowing from the union of So, bhutashuddhi pranayama is a special purifi-Kundalini and Shiwa (Supreme Consciousness).

catory process done as a part of bhutashuddhi.

This process is called irradiation' ( - KularIt is the mantra purification, as it is effected by nawa, ch. 15, p p . 7 4 - 5 ) . H e r e , it is indicated that mantra. T h e mantra purification consists of the the processes of body-drying and body-burning specific processes of drying, burning, ashes-are the effects of specific germ (bija)-mantras removal, amrita-shower, irradiation and body-and the mantras become effective when done
firming. Each specific process is intimately in conjunction with appropriate breathing. T h e related to a specific germ-mantra. T h e germ-germ-mantra 'Rang' has been called burning-mantra causes the specific purification. Drying germ-mantra, (dahana-bija) that is, fire-germis effected by the germ-mantra 'Yang', burning m a n t r a which is 'Rang'. Certain germ (bija)-
a n d ashes-removal by 'Rang', amrita-shower by mantras are endowed with the power of puri-

'Thang', irradiation by ' W a n g ' a n d body-firming fication, so it is s t a t e d : ' T h e purification of the by 'Lang'. T h e i m p u r e subtle body is dried by body should be done by "Yang", "Rang", "Wang"

'Yang' and b u r n t by 'Rang'. A mrita-flow ii a n d "Lang" ( - Garua'apurana, 1.12.2); a n d ' T h e caused by 'Thang' a n d a new body is formed 136

Bhatashuddhi Pranayama - Purificatory Breathing by the irradiation of amrita by 'Wang', and develops into kewala-suspension - automatic sus-finally, the new body is m a d e firm by 'Lang'.

pension 'without inspiration and expiration'

The power of the germ-mantra is aroused by

( - Yogatattwopanunad, 50).

japa, deep thinking and breathing. J a p a is the T h e prolongation of suspension (kumbhaka) repetition of the germ-mantra by thinking of the is extremely difficult. According to yoga, this desired number d u r i n g breathing. Verbal is only possible when certain deep internal and semi-verbal japa should be practised first purification is effected. So it is stated: ' T h e r e -
to master the correct sound of the mantra.

after (after the specific purification) the power In mantra-thought the correct sound-form is an of holding breath for a prolonged time is develop-important factor. Also the colour of the germed' ( - Yogatattwopanishad, 49). This specific mantra should be thought of. T h e specific purification is termed nadishuddhi, that is, the action of the germ-mantra, namely, drying,
purification of the subtle wayu-force (vital-force) burning, etc. should be done by thinking.

operating as nadis - force-motion lines. These Therefore, thinking is the thought of the mantra nadis are not physical channels but subtle
sound, mantra colour, mantra japa and mantra radiation lines created by the motional wayu-action. Thinking is done in conjunction with forces. T h e motional directions of wayu-forces breathing. Mantra becomes effective and think-are the nadis. The nadis form a system technically ing deep by appropriate breathing. Each germ-called nadi-chakra - force-motion field, or force-mantra produces effects when practised in
field.

conjunction with a particular form of breathing.

T h e term 'shuddhi', which means purification, Now we shall consider the breathing aspect of in relation to the nadis has been used in a the mantra purification.

technical sense. Purification is that process which makes wayu-force free from what interrupts its full functioning. T h e r e are two main motions of wayu-force - ida and pingala. These Sahita Breathing
two motions or flows are controlled by sushumna.

U n d e r sushumna control, the sun and moon lines are perfect and in h a r m o n y .

Sahita is a Waidika form of breath-control.

Pingala-force (that is, wayu-force radiating It is stated: ' K u m b h a k a is said to be of two kinds as pihgala-line) causes the consumption of

- sahita and kewala; so long as kewala is not energy in the body by exhibiting actions, that is, attained sahita should be practised' ( - Yoga-the energy is transformed into activities. When kundalyupanishad, 1.20). Moreover, ' K u m b h a k a there is excessive consumption of energy, the (breath-suspension) is of two forms - sahita and body becomes depleted of energy, weak and
kewala. Sahita is with inspiration and expiration, exhausted. On the other h a n d , if the body is and kewala is without inspiration and expiration.

unable to mobilize the necessary quantity of Sahita should be practised until kewala is
energy, there will be an impairment of functional attained' ( - Shandilyopanishad, 1.7.13-15).

efficiency of the body. Energy conservation is The two main forms of Waidika breath-effected by ida-force. T h e r e is a certain limit of control are sahita and kewala. In sahita, suspen-this process. When the ida-force is weak, the sion is with inspiration and expiration. T h e r e -
conservation of energy is below the normal
fore, it is inspiratory-expiratory suspension.

level and, consequently, the body is in an

It ultimately leads to the attainment of kewala.

a d y n a m i c state. W h e n the ida-force functions Kewala is non-inspiratory-non-expiratory excessively, the pingala-function is lowered.

suspension. This is the highest form of suspension.

If both ida- and pingala-forces are under normal Sahita develops that power by which the suspen-sushumna control, a balance will be established sive phase is much prolonged and gradually the between the conservation and consumption of inspiratory and expiratory phases are fully energy, and as a result, the body will be vital, controlled. At this stage the suspensive phase healthy, vigorous and efficient.

137

Fundamentals of Layayoga

In the mental field, pihgala-force produces ( - Darshanopanishad, 6.1). It has been farther creative mental energy and ida-force mental stated: 'Pranayama is that which consists of relaxation and calmness. Excessive pingala in-inspiration-suspension-expiration with the
fluence causes uncontrolled and destructive measures 1 6 - 6 4 - 3 2 ' ( - Mandalabrahmanopa-thoughts, violent emotion and a general restless-nishad, 1.1.6). T h e measures of 16-64-32 are ness of the mind. Excessive ida-force causes the regular ones used in sahita.

dullness, mental torpor and decreased thinking T h e technique of sahita has been given as, power. W h e n the forces are under sushumna-

'Inspire slowly through the left nostril, measure control the mental life is well-balanced and well-16, suspend, measure 64, and then expire
controlled. U n d e r this condition, the mind is through the right nostril, measure 32; again able to do intellective, constructive thinking and do inspiration through the right nostril, suspend also to exhibit controlled thoughts; mental and expire as before with attendveness' ( - Y o g a -
creativity and mental calmness and con-
tattwopanuAad, 4 1 - 2 ) . Here, the form of sahita centratedness go together. All these are only and its regular measures have been given. So possible when sushumna-control is brought into sahita is that breathing in which the breath-acts play.

are executed in the following sequence: left T h e harmonization of ida and pingala occurs inspiration 16 - suspension 64 - right expiration when sushumna exercises its control over them 32 - right inspiration 16 - suspension 64 - left in a normal m a n n e r . This is effected by the super-expiration 32. T h e sahita breathing causes purificatory process called nadishuddhi. U n d e r nadishuddhi, so it is stated: 'By the practice of this state, sushumna radiates its control-power to this breathing (sahita) for three months, nadi-ida and pingala by which their flows are normali-shuddhi is attained' ( - Yogatattwopanshad, 44).

zed and harmonized. T h e ida-pingala power-Nadishuddhi is also important for the practice flows are now forceful but well-controlled, of a higher stage of sahita in which power of neither in excess nor in deficiency, a n d the suspension develops to a very high degree. It has directions of force-motions are now normal, been stated: ' T h e practitioner who is well-that is, they radiate in a right course enabling controlled by the practice of abstention,
them to exhibit their full potency without any observance and posture, should first do nadi-deviation or destruction. Nadishuddhi is the shuddhi (by sahita) and then perform (the
process of normalization of the wayu-forces higher aspect of sahita) pranayama' ( - Trishi-when they are able to exercise their full power khibrahmanopanishad, Mantra Section, 53).

on the mind and body to effect rarefaction and Nadishuddhi is only possible when inspiration-concentratedness of the mind and purification suspension-expiration is executed in right
and vitalization of the body.

measures. It has been stated: 'When inspiration, suspension a n d expiration are done in right According to yoga, sahita breathing plays the measures, then nadishuddhi is attained'

fundamental role in nadishuddhi. Because of ( - Shandilyopanishad, 1.7.7.).

this sahita breathing forms a very important part of pranayama, both of Waidika and Tantrika T h e general indications of nadishuddhi are forms. It has been stated: ' T h e practitioner who

'lightness of the body, increased power of diges-has been practising regularly abstention, obser-tion and assimilation' ( - Darshanopanishad, 5.

vance and (concentration) posture should per-11); 'reduction of body fat' ( - Yogatattwopa-form pranayama; by pranayama the nadis (wayus nishad, 4 6 ) ; 'comeliness' ( - Shandilyopanishad, or vital forces) become purified' ( - Shandi-1.5.4), and 'healthiness' ( - Shandilyopanishad, lyopanishad, 1.3.15). H e r e , the pranayama is 1.7.8). T h e fundamental effects of nadishuddhi sahita pranayama. W h e n pranayama is done with are 'the increased power of breath-suspension'

inspiration, expiration and suspension it is ( - ibid., 1.7.8), and 'the easy entrance into called sahita. It is often called only pranayama, sushumna of the wayu-force; when this is as it is stated, ' T h e process consisting of inspira-effected, tranquillity of the mind is attained'

tion-suspension-expiration is called pranayama (ibid., 1.7.8-10).

138

Bhutashuddhi Pranayama - Purificatory Breathing In Tantrika pranayama, sahita a n d kewala expiration, right-inspiration-suspension, left-are also the most important parts. It has been expiration type of breathing is sahita breathing.

stated: 'Kumbhaka (suspension) is of two forms This breathing when practised for three months

- sahita and kewala. Sahita suspension is that effects nadishuddhi ( - ibid.). So, sahita breath-which is done in conjunction with inspiration ing causes nadishuddhi.

and expiration. Sahita should be practised until T h e regular measures adopted in inspiration, kewala is accomplished. T h a t natural suspension suspension and expiration in sahita breathing which is without inspiration and expiration is is explained h e r e : 'Inspire slowly through the really pranayama, and that is kewala suspension'

left nostril with the measure 16, . . . suspend ( - Grahayamala, Pranayama Section). T h e 64, and expire slowly through the right nostril.

technique of sahita which has been given here T h e n the breathing should be done in a reverse is: 'Assuming the lotus posture, . . . inspire manner, and again it will be reversed, and in this slowly through the left nostril, then suspend as m a n n e r breathing should be controlled' ( - T r i -
long as you can, and then expire slowly, not purasarasamuchchaya, ch. 3, p. 10).

forcibly. Again, inspire slowly through the All this indicates that sahita breathing causes right nostril, suspend as long as you can, then nadishuddhi and when nadishuddhi is attained expire slowly (through the left nostril). . . . This the body becomes vitalized and normally healthy is harmless sahita suspension, (kumbhaka)'

and the mind purified and concentrative. And ( - from Dattatreyasanghita, quoted in Pran-above all, nadishuddhi creates a state in which ato shanitantra, Part 6, ch. 1, p. 407). This the power of suspension (kumbhaka) is
indicates that left-inspiration-suspension, right-enormously increased.

139

1 Muladhanra Chakra

2 (above) Deities in muladhara (A)

3 (opposite) Deities in Muladhara (B)

4 Swadhishthana Chakra

5 Deities in Swadhishthana (A)

6 Deities in Swadhishthana (B)

7 Manipura Chakra

8 Deities in Manipura (A)

9 Deities in Manipura (B)

10 Hrit Chakra

11 Anahata Chakra

12 Deities in Anahata (A)

13 Deities in Anahata (B)

14 W i s h u d d h a Chakra

15 Deities in Wishuddha (A)

16 Deities in Wishuddha (B)

17 Ajna Chakra

18 Hakini

19 Ajna system

20 Indu Chakra

21 Nirwana Chakra

22 Sahasrara Organization

23 Guru Chakra

24 Sahasrara Chakra (A)

25 Sahasrara Chakra (B)

J

1 . BOW P O S I T I O N

2 . H A L F - C O I L P O S I T I O N

26 The Ida-Pingtfla Course, (i) Bow Position, (ii) Half-coil Position

27 Location of Chakras in the Chitrini; the Surface - Vertebro-Cranial Relations

28 Concentration

PART 2

THE CHAKRA

SYSTEM

CHAPTER 7

Introduction to the System
of Chakras

The word 'chakra' has m a n y meanings, viz., sushumna nadi. So it is said: 'Inside it (sushumna) the wheel of a carriage, a potter's wheel, an is the extremely subtle chitrini nadi which is astronomical circle, a circular weapon, an army, divine in character and is in the form of letters a form of military array, etc. It has also been used (matrika-units), and in which are strung the in a more specific sense. T h e r e are some special six chakras' ( - Sammohanatantra, Part 2, ch. 2, chakras used for the selection of an appropriate p. 2). M o r e clearly, 'Inside the sushumna is mantra for initiation, namely, kulakula-chakra, the shining nadi named wajra, a n d inside it is akathaha-chakra, akadama-chakra, etc. Special the subtle chitrini through which Kunadali passes; chakras are also used in relation to worship, as, the beautiful six lotuses (chakras) are in this for example, kurma-chakra. In our study here, nadi ( - Rudrayamala, Part 2, 25. 5 1 - 2 ) . So a chakra is an organization which is circular the chakras are subtle centres within the
in form, having a specific centre. It is situated innermost force-line of sushumna. T h e y do not within the body, not as a part of the gross body, belong to the material body, and therefore they but as a supra-material power-form. It is
are not seen.

imprinted undetectably in the body. Because T h e material body is the effect of the m e t a m o r -
of its subtle character a chakra is not seen by the phosis of the basic energy which is m a d e to eyes, even with the help of supersensitive in-operate on the surface stratum due to the instruments.

fluence of prawa-force. T h a t basic energy is It has been stated: 'Body is of two kinds:

entirely matter-free and active in the sub-
gross (material) and subtle (extra-material).

stratum, but is endowed with a specific quality The material body is composed of flesh, bone, which, u n d e r certain condition, gives it an hair, blood, fat and marrow, excretes urine a n d inertial character. This basic energy exhibits discharges faeces, is endowed with vital activities a circular wave motion which is reducible to a (wata) and undergoes metabolism (pitta). T h e subtle infinitesimal point. This energy pattern subtle body is composed of nadis (force-motion-is the tanmatra-mahabhuta forces which exist lines), of which ida is that nadi which is moon-in five forms. T h e fifth mahabhuta, prithiwi white and situated on the left side, pingala is (earth m e t a m a t t e r ) force on the surface stratum like the sun and masculine, and between these exhibits its inertial quality and, as a result, energy two nadis is sushumna containing brahma-appears in a conjugated form - energy particles.

nadi. Sushumna is extremely fine a n d , turning But energy m a y a p p e a r also as free from particles.

from right to left, it extends from muladhara H e r e , the prithiwi factor becomes latent, and to brahmarandhra ( - Bhutashuddhitantra, ch. 6, the tejas (fire metamatter) factor patent. U n d e r p. 5). From this it is clear that the nadi system this condition, energy appears as thermal,
belongs to the subtle body, it is not a part of the luminous or electrical. In the energy trans-material body. T h e chakras are within the formation, the ap (water metamatter) factor 143

T h e Chakra System
plays an i m p o r t a n t role a n d is associated with the material substance. T h e truth of this statement chemical form of energy and energy as waves.

is demonstrated by what is called 'Parashari-T h e tanmatra-mahabhuta forces create in-
rawesha' (entering into another's body). A
organic matter, in which the influence of
yogi can leave his own body by volition, and can prana-force plays a most important role. Prana-enter into a body which is recently dead. When force, a p p e a r i n g as wayu-forces, operates in he leaves his own body, it becomes dead, and a relation to tanmatra-mahabhuta forces to create dead body becomes alive when he enters into it.

living matter. T h e creation of a living organized This superpower was exhibited by the well-body is impossible without the wayu-forces
known Shahkaracharya.

being involved in combination with the basic T h e nadi-field has been created by the matter-tanmatra-mahabhuta forces. T h e chemical
free wayu-force-motion-lines. T h e wayu-forces changes in the body are not able to create a are in motion in this field, and gliding as pingala-living body, but they are an indication of and current to vitalize the material body on the one concomitant with life-force activities in the body.

side, and, on the other, as ida-current it makes the T h e inoperativeness of pranic forces makes the mind operate. T h e r e is a central power-line chemically intact body a corpse. Nothing can called sushumna which exercises its control alter it. Different forms of energy - thermal, over ida. a n d pingala flows, and in which the mechanical, electrical - which are active in a centralization of the wayu-forces has occurred.

living body are entirely d e p e n d e n t on the operaT h e wayu-forces are constantly oozing from the tion of the pranic forces; they themselves cannot sushumna centres causing the ida-pingala create living matter, or atomic energy. Energy currents. In these centres, the centrifugal wayu-in a more refined form appears as electrical.

forces can be controlled and harmonized, and Energy associated with the elementary particles can also be stopped.

a n d radiation is electrical in n a t u r e . In muscular T h e basic part of the sushumna centres are contraction, conduction of nerve impulses and tanmatra-mahabhwta forces. Each centre consists cerebral activities, the electrical form of energy of two parts - the centre itself and a peripheral is manifested. But the pranic force is neither aspect. T h e centre is an infinitesimal point which, thermal, mechanical nor electrical; it is
from a material point of view, is zero. This point supramaterial. T h e r e must be a level at which in the substratum is a power concentrated to its energy becomes non-electrical in n a t u r e a n d is highest degree, which arises from the primary completely released from any material bondage.

inertia-principle (tamas), and is called tanmatra-T h e living b r a i n substance is associated with force. This force is in the nature of germ-mantra.

chemical energy, and electrical energy is patent T h e tanmatra-force, being transformed into in the cerebral activities. But there is no possi-mahabhuta-force, appears as circular radiant bility of h a v i n g either the vital force or con-energy emitting certain matrika-units. This is sciousness manifested in the brain, unless there the peripheral aspect. This is a sushumna centre is a source of energy which is non-material.

a n d is termed chakra. T h e r e are five lower T h e material body is living because the wayu-chakras in the sushumna which are formed of forces are operating in its substance in an tanmatra-mahabhuta forces. T h e chakras are intrinsic m a n n e r , but their centres of operation stabilized by the tanmatra-mahabhuta forces, do not lie in it; they are beyond the matter-because of their inertial nature. The in-
energy field; they are in the substratum. W h e n ertial factor is more pronounced in prithiwi the wayu-forces are withdrawn from the material (earth metamatter)-force, wave character in substance, the body appears as lifeless and ap(water metamatter)-force, brilliance and
without consciousness. This inoperativeness of power in tejas(fire metamatter)-force, and
wayu-forces in the material body does not make highly purified energy is in wayu(air meta-them vanish. In the substratum, they function matter)-force. T h e akasha(void)-force is the in a subtle organization - the immaterial subtle base.

body - in which consciousness is held without T h e tanmatra-forces are so subtle and con-144

Introduction to the System of Chakras centrated that they can only be realized in their by deep concentration in the anahata centre mantra forms. Each tanmatra-force represents a ( - ibid., 5.120). All this indicates that chakras specific germ-mantra. A germ-mantra consists and powers located in them are not imaginary of three fundamental parts - b i j a (sound-speci-but facts. By the application of appropriate ficality), nada (sound-power) and bindu (con-measures these powers can be aroused and m a d e scious form). In a germ-mantra, sound-power to manifest on the physical plane. T h e chakras assumes a specific character from the bija and is with their mantras and deities can be seen in exposed as a divine form (dewata - deity) at deep concentration. Deep concentration on the bindu. So in each of the five lower chakras, is a colour-form of a chakra at a particular location germ-mantra from which arises a specific deity.

point produces a characteristic resonance - a Also in each chakra, there is a specific Power-response from an unknown region, and finally, Consciousness which controls all forces operating a real living colour-form of the chakra appears there. A sense principle is also connected with there. T h e chakras are no more unreal than a the tanmatra-forces. So each chakra is the seat of nerve centre or a nerve plexus, though the former a specific sense principle. Prana, being manifested is extra-material, and the latter material.

as wayu-forces, is linked to the tanmatra-mahaT h e chakras form a system in the sushumna..

bhuta forces. Each specific wayu force is located T h e chakra system has been described both in in a chakra. T h e conative principles are also in the Upanishads and Tantras. T h e r e are also the chakras.

fragmentary descriptions of the chakras in the So we find that a chakra is the repository of Puranas. This indicates that the subject is very powers of various forms - tanmatra-mahabhuta ancient and was widely known in ancient India.

forces, wayu-force, mantra-power, a specific Deity and Power (Shakti), sensory principle, conative principle, and other forms of power.

How is it known that all these powers are in the Pouranika Fragments on
chakras? T h e chakras are subtle, so they are not the Chakras
seen even with the aid of a supersensitive instrument. This does not indicate that they do not exist. An atom is built up of particles which are T h e thousand-petalled chakra, called sahasrara, so minute in size that they are not visible. T h e is the first centralized power of pranawa emitted chakras are subtler than atoms and particles.

by Kundalini in her Shabdabrahman aspect, and If an atom can contain a tremendous a m o u n t of in her supreme aspect she is one with Supreme energy, why should not a chakra, which is in-Consciousness as Supreme kundalini. It has been finitely subtle, contain energy which is practically stated: ' F r o m the navel of Narayana (Supreme unlimited in quantity and capacity? T h e chakra Consciousness), lying in infinite water (in sama-energy can be aroused and controlled by
d h i ) , arose a lotus with a large n u m b e r (that is, pranayama (breath-control) and dhyana (deep one-thousand) of petals lustrous like ten-million concentration).

suns' ( - Shiwapurana, 1.2. 3 4 - 6 ) . H e r e , the When the specific energy residing in the
origin of sahasrara has been stated. It has been muladhara centre is aroused by deep concentra-more clearly stated: ' T h e imperishable great tion, the power of levitation is developed
lord Hari (Supreme Consciousness) who is the ( - Shiwasanghita, 5. 92). Deep concentration in creator of the whole universe, while lying in the swadhishthana centre causes the body to be infinite water, produced a finite p h e n o m e n o n ; disease-free and long-lived (ibid., 5, 108 - 9).

he created a lotus from his navel, which contains The power of entering into another's body

1000 petals, a n d is pure, golden and shines like (paradehapraweshana) is developed by deep
the sun' ( - Padmapurana, 1.39. 152-3). T h e concentration in the manipuraka centre (ibid., great rishi Sanatkumara stated: ' T h a t lotus which 5.114). T h e development of supersensory power is at the highest part is yellow and shines like and the power of the passing through air occur the sun a n d the moon' ( - Shiwapurana, 4.40.26).

145

T h e Chakra System

T h a t lotus is sahasrara. It has been stated: chakra) to the bhrumadhya (the space between

' T h e Supreme Power (in the form of M a h a -
the eyebrows, that is, ajnachakra)' ( - Bhaga-lakshmi) is in the pericarp of the thousand-wata, 4.4.25).

petalled lotus' ( - Dewibhagawata, 9.42.8). Con-Of 1000 names of Shiwa stated by God
centration should be done on M a h a l a k s h m i Wlishnu, there are three names which are after in sahasrara. Also, 'Eternal, splendorous, lotus-three chakras. T h e y a r e : Swadhishthaanapada-eyed Brahma, arising from primus, sat in the shraya (the support of the position of the swadhi-thousand-petalled lotus' ( - M a h a b h a r a t a , 12.

shthana chakra), Manipura, Hritpundarikama-3 3 1 . 2 1 ) .

smaA (seated in the hrit chakra) ( - Shiwa-

Sahasrara is the centre where concentration purana, 1.71. 6 9 - 7 0 ) . T h e muladhara chakra has is developed into superconcentration (samadhi).

been mentioned h e r e : 'Starting from muladhara'

Concentration is first m a d e on G u r u (God in ( - ibid., 2.11.40). In explaining pranawa (Ong), form) in a white twelve-petalled lotus which is Ishwara said: ' O h Parwati! adhara (muladhara), a part of sahasrara. It is stated: 'Getting up from manipara, hridaya (hrit or anahata chakra), wishu-bed in the early morning and changing dress, ddhi (wishuddha), ajna, shakti, shanti and shan-one should concentrate on G u r u in the subtle, tyatita are in due order the seats of pranawa, and pure and life-giving thousand-petalled lotus of all seats shantyatita is the highest; only he which is in relation to brahma-line (-randhra)'

who is intensely passionless is fit for it' ( - ibid. ,3.3.

( - Brahmawaiwartapurawa, 1.26. 5 - 6 ) . It has 2 7 - 9 ) . H e r e , the swadhishthana chakra has not been said here that sahasrara is a subtle centre, been mentioned. However, there are nine chakras that is, it is extra-material and endowed with if swadhishthana is included. Shakti, shanti and prana-force. Concentration on Ishtadewata also shantyatita are the new terms which are not is done on hritpadma or sahasrara. So it is common. Shakti chakra may stand for manas,
stated: 'Concentrate on Ishtadewata. in hrit-shanti for indu and shantyattta for sahasrara.

padma or the great pure white thousand-petalled Rishi U p a m a n y u gave a description of the lotus (chakra)' ( - ibid., 1.26.8). Sahasrara is chakras. He said: ' M a k i n g the body completely the centre where there is spiritual splendour.

motionless with bio-energy fully controlled, It has been said: ' I n ancient time, Indra was able worship Shiwa and Shakti with concentration to "see" the spiritual splendour in the thousand-seated in hrit padma (chakra) within the body.

petalled padma by the japa of germ-mantra

Concentration should also be done in mula
given by his guru' ( - ibid., 4.21.174).

(the perineal region, that is, muladhara),

About ajna chakra, it has been stated: A j n a nasagra (the tip of the nose), nabhi (navel, that is, where concentration is done on Supreme Brah-manipura), kantha (throat, i.e. wishuddha), man (in form) is from Supreme Power' ( - Shiwa-talurandhra (lalana chakra), bhramadhya (ajna), purana, 5 b. 8.7). Ajna chakra is in the form of dewadashanta (brahmarandhra, that is nirwana energy, the source of which is Supreme Power.

chakra) and murdhan (highest part, that is, So ajna and other chakras are power-centres.

sahasrara) . . . In dwidala (a chakra with two Four chakras have been mentioned in a technical petals, that is ajna), .shodashara (sixteen-petalled m a n n e r by Maitreya in describing the yoga chakra, that is wishuddha), dwadashara (twelve-process adopted by Sat; when she desired to petalled chakra, that is anahata), dashara (tena b a n d o n her physical body. Maitreya stated: petalled chakra, that is manipura), shadasra A s s u m i n g a (yoga) posture over which she had (six-petalled swadhishthana chakra) or chatura-full control, Satt executed the p r a n a y a m i c sra (four-petalled muladhara), concentration method of control of prana and apana wayus
should be done on Shiwa. In the space between in the nabhi-chakra (that is, manipara chakra); the eyebrows (that is, intra-cerebral region), then she raised slowly the udana wayu in
there is a lotus (chakra) with two petals shining pranayama with concentration to hrit (that is, like lightning; the petals contain two matrika-hrit or anahata chakra), and then she conducted letters ("Hang" and "Kshang"), arranged from it through the kantha (that is, wishuddha the right to the left.

146

Introduction to the System of Chakras

'The sixteen-petalled chakra contains 16
and the purification of the nadis, and the piercing matrika-letters (from 'Ang' to 'Ah'), arranged of the chakras are done. T h e piercing of the cha-from the right. T h e (twelve-petalled) lotus kras means the rousing of Kundalini and her con-which is as bright as the sun is in the heart region; duction through the chakras to sahasrara where the matrika-letters from "Kang" to "Thang" are concentration should be done.

on its petals, arranged from the right; concentra-Here is a technical exposition of the chakras.

tion should be done here. In the navel region It has been stated: 'Concentrating for a brief within the spinal column, there is a milk-white period on Supreme Power in the six chakras, lotus (ten-petalled) which contains in its petals the practitioner should concentrate on her in the matrika-letters from "Dang" to "Phang" in the chakra with 16 petals in which are located due order. T h e lotus with 6 petals, with its face the matrika-letters from "Ang" to "Ah", and down, and red, contains the matrika-letters from thereafter japa should be commenced with

"Bang" to "Lang" in its petals. T h e golden colour-mulamantra (special mantra given in initiation).

ed muladhara contains the matrika-letters from At the space between the eyebrows where lies

"Wang" to "Sang" in due order in its (four) petals'

the borders of the three nadis, and is known as (-Shiwapurana, 5 b. 29. 130-40). Here, the
the junction of the three power-lines, there is a following chakras have been mentioned: mula-centre which is red, hexagonal and magnified dhara, swadhishthana, manipura, hrit or anahata, to four-fingers' b r e a d t h ; it is called by the wishuddha, lalana, ajna, nirwana and sahasrara.

yogis ajna chakra. In the region of the throat, Practically the whole chakra system has been the three nadis - sushumna, ida and pingala briefly described.

form a coiling which is hexagonal and magnified It has been stated: 'Upawarhana, at first,
to six-fingers' breadth, where lies the centre, passed through the muladhara, swadhishthana, belonging to six-chakras, which is white, sixteen-manipura, anahata, wishuddha and ajna - these petalled, magnified to seven-fingers' breadth, six chakras' ( - Brahmawaiwartapurana 1.13.

a n d contain (the matrika-letters from) "Ang"

13). Here, the regular six chakras have been (to "Ah"). T h e expert yogis make concentration mentioned. Furthermore, 'Brahma controlled
a n d japa of mantra in this chakra. T h e three by yoga (that is, breath-control and concentra-nadis are united in the heart region' ( - Kalika-tion) with great care the six nadis (power-lines), purana, 55. 2 8 - 3 3 ) . Here only two chakras viz., ida, sushumna, medhya, pingala, nalini are m e n t i o n e d : ajna and wishuddha. All six and budha, and six chakras, viz., muladhara, chakras are suitable for concentration. The swadhishthana, manipura, anahata, wishuddha wishuddha chakra is suitable for both concentra-and ajna' { - ibid., 4 . 2 0 . 2 7 - 8 ) . It indicates that tion and japa. T h e chakras are magnified to a there was a yoga process to control the nadis certain extent which is necessary for thought-

(power-motion-lines) and the six chakras.

concentration in the earlier stages.

Krishna said: 'After achieving control over In another technical exposition of the chakras, longings, senses, hunger and thirst, and effecting it has been stated: ' T h e practitioner should the internal purification and the purification concentrate on an excellent lotus situated three-of the nadis (superpurification of the power fingers' breadth below the navel point (at the system), and piercing through the chakras, con-perineal point, that is, the lotus is situated within centration should be done on Supreme Being unit-the coccyx and is called muladhara), having ted with Kundalini-power. T h e six chakras a r e : (in its pericarp), a region with eight corners or muladhara, swadhishthana, manipura, anahata five corners. T h e r e is a triangle (inside the region) wishuddha and ajna' ( - ibid.,4.110.8-10). I t h a s which is in the nature of fire, moon and sun.

been disclosed here that concentration on Sup-Concentration, according to one's power, m a y reme Consciousness united with Kundalini is ef-be done in this order: triangle of sun, of moon, fective when the control of the body by exercise and of fire, or triangle of fire, of sun, and of moon and ascesis, control of the senses and desires by according to the process instructed. He should sensory control, internal purification of the body think that there are spiritual action, spiritual 147

T h e Chakra System
knowledge, unaffectedness and yoga-power in T h e system of chakras as explained by Dewi the lower part of fire. He should think in due is as follows: ' T h e r e is a lotus which has 4 petals order of the three primary attributes (gunas) of molten gold (that is red). On the petals are in the region of the lotus. T h e n he should con-

(the matrika-units) "Wang", "Shang", "Shang"

centrate on R u d r a (a specific divine form) who and "Sang" which are yellow. It has a six-corner-is united with his Power lying in relation to the ed region. It is the basic centre (mala) a n d the primary sentience-principle (sattwa). Con-support (adhara) (of kundalini), so it is called centration should be done properly in the navel muladhara. This is a centre for concentration.

region (that is, manipura chakra), the throat

'Above it is an excellent (lotus called)

region (wishuddha chakra), the region between swadhishthana with 6 petals which are like fire the eyebrows (ajna chakra), the region of the (that is r e d ) . On the petals are (the matrika-forehead (indu chakra), or at the highest point units) "Bang", "Bhang", "Mang", "Yang", (that is, void, where lies sahasrara). T h o u g h t -

"Rang" a n d "hang" of the lustre of a diamond.

concentration on Shiwa should be done in the T h e n a m e swadhishthana is from " s w a " to mean lotus with 2 petals (ajna), with 16 petals (wishu-Supreme Shiwa in an apprehensible form (linga) d d h a ) , with 12 petals (anahata), with 10 petals (that is, this lotus is the seat of Shiwa in form, so it (manipura), with 6 petals (swadhishthana), and is called swadhishthana).

with 4 petals (muladhara), in this order'

'Above it, in the navel region, is splendorous ( - Lingapurana, 1.8. 9 2 - 7 ) . Most of the chakras manipura which is d a r k like a cloud (that is,

- muladhara, swadhisthana, manipura, anahata, black) shining like lightning. It is of power.

wishuddha, ajna, indu and sahasrara - have

It has 10 petals on which are 10 letters from been mentioned here. A new technical des-

"Dang" to "Phang" (that is, the 10 matrika-units; cription of the muladhara chakra has been
and they are like lightning; the shining effects given. T h a t the chakras are the specific centres on the petals are d u e to this). This lotus is like a for the practice of concentration has been
blooming gem, so it is called manipadma.

disclosed.

Deity Wishnu is in this lotus. Here it is possible Again, 'Worship (with concentration) (to
to " s e e " Wishnu (by concentration).

Shiwa) is done outside the body, and also in the

'Above it is the anahata lotus (chakra) with square region (muladhara), the six-cornered 12 petals which are red like the rising sun and on (lotus, termed swadhishthana), the ten-cornered which are the 12 letters from 'Kang' to 'Thang'.

(or ten-petalled lotus, that is manipura), the Within it is in linga-form (a form effective for twelve-petalled (lotus, that is anahata), the concentration) Bana (a form of Shiwa) who
sixteen-petalled (lotus, that is wishuddha) and is splendorous like ten-thousand suns. This lotus the triangle (ajna) (within the body)' ( - ibid., is called by the yogis anahata because here arises 1.75.35). F u r t h e r m o r e , 'Those who are that sound which is non-sensory and is in the spiritually advanced, worship Shiwa, the great nature of Shabdabrahman. In this lotus is
master of yoga, with godly love (bhakti) a n d Supreme Being (in appropriate form) and it is spiritual concentration (shubha yoga) in the the abode of bliss.

six-petalled lotus (swadhishthana). He who 'sees'

'Above it is the lotus named wishuddha

Shiwa in the triangle (ajna) . . . becomes absorb-with 16 petals of smoke-colour on which are ed into h i m ' ( - ibid., 1.75. 3 8 - 9 ) . It has been the 16 matrika-units form 'Ang' to 'Ah' of great stated: ' I m m o r t a l Shiwa who is joyous in his lustre. T h e superpurification of the embodied self is in the dwadashantabrahmarandhra (that being occurs in this lotus through the realization is, nirwana chakra), the point between the
of divine being, this is why it is called wishuddha.

eyebrows (ajna), the palate region (lalana), This wonderful lotus is also called akasha (void) the throat region (wishuddha) and the heart (because it is the centre of the void-principle).

region (anahata), in this order' ( - ibid., 2.21.28).

'Above it is the beautiful ajna chakra with 2

Here, nirwana and lalana have been mentioned petals on which are (the matrika-units) "Hang"

along with other chakras.

and "Kshang". H e r e lies the Supreme Being. In 148

Introduction to the System of Chakras this centre, spiritual force passes into the practi-chakras with four petals (muladhara), with six tioner, so it is called ajna.

petals (swadhishthana), in the navel region

'Above it is what is called kailasa (chakra), (manipura), in the heart region (hrit chakra), and above that is rodhini (chakra).... Above (the chakra) in the region of the lungs with it (rodhim) is sahasrara (1000-petalled chakra) twelve petals (anahata), (the chakra) with
in which is the seat of Supreme Bindu' ( - Dewi-sixteen petals, in the region of the palate (lalana bhagawata, 7.35.34-47).

or talu chakra), the space between the eyebrows About the locations of the six chakras, it has (ajna chakra), and in brahmarandhra in the head been stated: 'In the perineal region (adhara =

(nirwana chakra) ( - Skandapurana, 1.2.55.

yonisthana), genital region, navel region, heart 44-5).

region, neck region (talumula = the root of the palate, but here it is kantha = neck - Nilakantha's commentary) and the eyebrow region (lalata =
the forehead, but here bhrumadhya = the space T h e Pouranika System of Chakras
between the eyebrows - Nilakantha), (are the six chakras) having 4 petals, 6 petals, 10 petals, 12 petals, 16 petals and 2 petals respectively'

From the descriptions of the chakras given in

{ - ibid., 11.1.43). About the regions and mantras the Puranas, the Pouraraka system for chakras of the subtle elements (mahabhutas), it has emerges. It is as follows:

been said that the 'earth' region is square of 1 Muladhara. The term 'muladhara' has been
golden (yellow) colour within which is 'Lang'-
used in Shiwapurana, 2.11.40; 51.29.140; in bija (germ-mantra of the same colour); that the Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110.

region of 'water' is of the shape of a white half-10; and in Dewibhagawata, 7.35.34. It is men-moon, within which is 'Wang'-bija (of the same tioned indirectly in Shiwapurana, 56.29.131
colour); that the region of 'fire' is triangular and 134; in Skandapurana, 1.2.55.44; and in in shape and red and encloses 'Rang'-bija

Lingapurana, 1.8.92 and 97; 1.75.35. Mala-

(of the same colour); that the region of 'air'

dhara is also called adhara, Shiwapurana, 3.3.28.

is circular and smoke-coloured and encloses Description. The muladhara chakra is situated

'Yang'-bija (of the same colour); and that the in the perineal region (adhara or mula =
region of 'void' (akasha) is circular and is white yonisthana), that is a certain intracoccygeal (or transparent) in colour, and encloses 'Hang'

point. It has four petals of red colour. On the

-bija (of the same colour) ( - ibid., 11.8.3-7).

petals are four matrika-letters 'Wang' to 'Sang'

Concentration on deities in different chakras of yellow colour. It has a square region inside.

is an ancient spiritual process and was practised It has also been stated that the region is five-by the rishis. It has been stated that a group cornered, six-cornered or eight-cornered. How-named Karpadrisha, which followed the ri shi-ever, the region is of 'earth', and is generally path, used to practise concentration on the accepted as a square which is yellow in colour, divine being in the abdominal region (that is, the and the 'earth' germ-mantra 'Lang' which is manipura chakra), while the Arum group practised also yellow resides in the square region. Inside the concentration on extremely subtle form of God region is a triangle which is in the form of fire, in the heart region (either hrit or anahata moon and sun. This chakra is called muladhara, chakra), connected with the nadi-system; but because it is the basic centre (mula) which is the abode of Supreme Consciousness is in the the support (adhara) of kundalini. It is a centre extra-cerebral region (parama shiras, that is of thought-concentration and mental worship.

sahasrara) ( - Bhagawata, 10.87.18).

2 Swadhishthana. The term 'swadhishthana'

There was a process of dharana (holding-
has been used in Shiwapurana, 1.71.69; in
concentration) in which the vital force is held Brahmawaiwartapurana, 1.13.13; 4.20.28; 4.110.

in different chakras with breath-suspension and 10; and in Dewibhagawata, 7.35.35. This chakra concentration. The holding was done in the
is mentioned indirectly in Lingapurana, 1.8.97; 149

T h e Chakra System

1.75.35 and 3 8 ; in Shiwapurana, 5b. 29.134; 2.21.28; in Bhagawata, 4.4.25; 10.87.18; in and in Skandapurana, 1.2.55.44.

Skandapurana, 1.2.55.44; and in Shiwapurana, Description. T h e swadhishthana chakra is 5b.29.133.

situated above muladhara, in the genital region Description. Anahata is situated, above mani-

(that is, a certain intrasacral point). It has pura, (and above hrit) in the heart region (that six petals of red colour. On the petals are six is, a certain intrathoracispinal point). It has matrika-letters from 'Bang' to 'Lang' of the lustre twelve petals of red colour. On the petals are of a d i a m o n d . In the pericarp is a half-moon-twelve matrika-letters from 'Kang' to 'Thang'.

shaped region of' water' of white colour in which In the pericarp is the region of 'air' which is is 'Wang'-bija of white colour. It is also said circular and of smoke-colour. In the region that the region is six-cornered. It is the seat of is the smoke-coloured 'Yang'-bija. Within the Supreme Shiwa in a form effective for concentra-chakra is splendorous Bana-linga (Shiwa in a tion, so it is called swadhishthana. It is a centre special form which is suitable for concentration for thought-concentration and mental worship.

and worship). In it is 'heard' the non-sensory 3 Manipara. T h e term 'manipura' has been sound (anahata nada) of mantra, so it is called used in Shiwapurana, 1.71.70; 3.3.28; in Brahma-anahata. It is a centre for thought-concentration waiwartapurana, 1.13.13; 4.20.28; 4.110.10; and and mental worship.

in Dewibhagawata, 7.35.36. It is indirectly 6 Wishuddha. T h e term 'wishuddha' has
mentioned in Lingapurarna, 1.8.96 and 9 7 ; been used in Brahmawaiwartapurana, 1.13.13; 1.75.35; in Shiwapurana, 5b.29.131 and 134; 4.20.28; 4.110.10; and in Dewibhagawata, 7.35.

and in Bhagawata, 10.87.18. This centre is also 42. A n o t h e r term 'wishuddhi' (for wishuddha) called nabhi (navel)-chakra ( - Bhagawata,
has been used in Shiwapurana, 3.3.28. It is 4.4.25).

mentioned indirectly in Lingapurana, 1.8.96

Description. Manipura is situated above and 9 7 ; 1.75.35; 2.21.28; in Bhagawata, 4.4.25; swadhishthana, in the navel region (that is, a in Shiwapurana, 5b.29.131 and 133; in Kalika-certain i n t r a l u m b a r point). It has 10 petals of purana, 55.28 and 3 3 ; and in Skandapurana, dark colour or black colour. On the petals are 1.2.55.44.

10 matrika-letters from 'Dang' to 'Phang' which Description. Above anahata is the wishuddha are lightning (of lightning colour). In the peri-chakra, situated in the neck region (that is, a carp, there is a triangular region of 'fire' of red certain intracervicospinal point). It has sixteen colour. Within it is the red-coloured 'Rang'-
petals of smoke-colour. On the petals are the bija. This chakra has also been said to be milk-sixteen matrika-letters from 'Ang' to 'Ah' which white. In t h a t case the petals are white in colour.

are lustrous. In the pericarp, there is the region It is a centre for thought-concentration and of ' void' (akasha), which is circular in shape and mental worship.

white in colour (or transparent). The 'Hang'-

4 Hrit (-padma). T h e hrit chakra has been bija, which is also white is in this region. This mentioned in Shiwapurana, 5b.29.131; and
chakra is called wishuddha (which means puri-indirectly in Skandapurana, 1.2.55.44.

fied), because here spiritual purification of the Description. T h e lotus (chakra) is situated practitioner occurs through the realization of in relation to the heart (that is, a certain intra-Supreme Being. It is the centre for thought-thoracispinal point, below anahata and above concentration, japa and mental worship.

manipura. It has eight petals which are white 7 T a l u (chakra). This chakra has been menin colour. Pranic forces are located here. It is tioned in Skandapurana, 1.2.55.44; in Linga-a sacred place for spiritual concentration
purana, 2.21.28; and in Shiwapurana, 5b.29.131.

( - Lingapurana, 1.86.62-64).

T h e talu chakra has been termed lalana chakra 5 Anahata. T h e term 'anahata' has been used in the Tantras. T h e r e is no description of the in Brahmawaiwartapurana, 1.13.13;4.20.28;
chakra in the Puranas.

4.110.10; and in Dewibhagawata, 7.35.39. It is 8 Ajna. T h e term 'ajna' has been mentioned mentioned indirectly in Lingapurana, 1.8.97; in Shiwapurana, 3.3.28; in Brahmawaiwarta-150

Introduction to the System of Chakras purana, 1.13.13; 4.20.28; 4.110.10; in Kalika-with the indu chakra. Kailasa is above shakti.

purana, 55.30; and in Dewibhagawata, 7.35.44.

11 R o d h i n i (-chakra). T h e term 'rodhini' is It is indirectly mentioned in Lingapurana, 1.8.96; a new one, and it has been mentioned in Dewi-2.21.28; in Bhagawata, 4.4.25; in Shiwapurana, bhagawata 7.35.46. T h e terms 'dwadashanta', 5b.29. 132; and in Skandapurana, 1.2.55.44.

mentioned in Lingapurana, 2.21.28, and in

Ajna has been termed 'dwidala', because this Shiwapurana, 5b.29.132, and 'brahmarandhra', chakra has two petals. Dwidala has been men-mentioned in Skandapurana, 1.2.55.45, a p p e a r to tioned in Lingapurana, 1.8.97; and in Shiwa-be synonymous with rodhini. T h e chakra which purana, 5b.29.133 and 134. This lotus is also is in brahmarandhra has been termed nirwana called 'trirasra' (triangle), as it has a triangular in the Tantras. So rodhini is probably
process inside the pericarp. Trirasra has been the Tantrika nirwana chakra.

mentioned in Lingapurana, 1.75.39.

12 Sahasrara .The term 'sahasrara' has been Description. Ajna is situated above talu chakra mentioned in Dewibhagawata, 7.35.47. This
at the eyebrow region (that is, at a certain intra-chakra also is called 'sahasrapadma' (lotus with cerebral point). It has two petals. T h e petals are 1000 petals), mentioned in Brahmawaiwarta-like lightning. T h e y are also mentioned as red purana, 1.26.5, 'sahasrapatra' (1000-petalled), in colour. On the petals are two matrika-letters mentioned in the same Purana, 1.26.8, and

'Hang' and 'Kshang', arranged from right to

'sahasradala-padma' (lotus having 1000 petals), left. It is a great centre for concentration and also mentioned in the same Purana, 4.21.174.

mental worship.

T h e chakra named 'shantyatita', mentioned in 9 Shakti (-chakra). T h e term 'shakti' is Shiwapurana, 3.3.29, and sahasrara a p p e a r to a new one. It has only been mentioned in Shiwa-be synonyms. Sahasrara has been indirectly
purana, 3.3.28. It may be the Tantrika 'manas'

called 'parama shiras', that is, supracerebral chakra. It is above ajna.

centre, mentioned in Bhagawata, 10.87.18.

10 Kailasa(-chakra). 'Kailasa' is a new term.

Description. Sahasrara is situated above

It has only been mentioned in Dewibhagawata, rodhini (at the supracerebral point). It has 7.35.46. Perhaps it is the same as the chakra 1000 petals which are white in colour. It is the

'shanta' used in Shiwapurana, 3.3.28. However, seat of Bindu (Supreme Bindu). Here concentra-it appears that kailasa a n d shanta are identical tion develops into superconcentration.

151

CHAPTER 8

T h e Waidika System
of Chakras

T h e nadis are the subtle pranic force-motion-the sahasrara) is effected and, as a result, one lines. T h e y are created by the operation of the becomes immortal. T h e passing through the prana-wayus. T h e ordinary operation of the other nadis causes deaths and births' ( - Kathop-prana-wayus produces two effects: maintaining anishad, 2.3.16). T h e 100 nadis indicate a large life in the body by their complex activities, n u m b e r of nadis. These pranic flows maintain and supporting mentation. But there is an
worldliness. But that one nadi which is sushumna extraordinary function of the prana-wayus in remains d o r m a n t when the other nadis flow which the force-motions are centralized as the strongly. T h e sushumna is aroused by the control sushumna-line through which the central of the flows through the other nadis. T h e shushum-spiritual force passes and absorbs all principles na passes upward from the muladhara to the which are the root causes of all nonspiritual brahmarandhra where lies the nirwana chakra.

p h e n o m e n a . T h e centre of the nadi-system is kundalini passes through the sushumna to be in in relation to hridaya, t h a t is, the subtle hrit the sahasrara. T h e control factor appears to centre situated in the heart region. This subtle remain in the hrit centre.

centre is not in the flesh of the heart, but at a This has been more clearly stated here: 'There point within the sushumna and that part of the are 101 nadis in relation to hridaya (hrit centre).

sushumna is inside the thoracic spine in the heart Of these, one goes to the murdhan (brahma-region. T h e pranic energy passes externally to r a n d h r a ) . I m m o r t a l i t y is attained when one the mental and material fields as different nadi-passes u p w a r d (to reach the sahasrara by piercing lines to support mentalization and vitalization all the chakras). Death (and consequently birth) of the body. But when the hrit centre is aroused, cannot be prevented when going through the
a concentration of pranic energy occurs by which other nadis. Of 101 nadis, the one is sushumna the d o r m a n t sushumna. is energized.

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.

T h e ida is situated on the left side and the Nadi-system
pingala on the right side. Between these two is the most excellent position (where the sushumna is l o c a t e d ) ; one who knows that is the knower It has been stated: ' T h e r e are 101 nadis in of the Weda' ( - Yogashikhopanishad, 6.4-6).

relation to the hridaya (that is, the subtle hrit H e r e it is explained that of the 101 nadis, the c e n t r e ) ; a m o n g them that " o n e " nadi (that is,

'one' nadi is the sushumna, and within it is the the sushumna) goes u p w a r d to the murdhan brahma nadi. On the left side of the sushumna (the highest point, that is, b r a h m a r a n d h r a ) .

stands the ida nadi and on its right side is the T h r o u g h this nadi the spiritual elevation (to pingala nadi.

152

T h e Waidika System of Chakras More about the sushumna: ' T h e winadanda 6.43) - concentration-in-sushumna which leads (the vertebral column), m a d e of bone and long, to superconcentration.

lying at the posterior part, extends from the anus It has been stated: ' T h e sun-coloured sushum-and supports the body. T h e brahma nadi extends na extends from the muladhara to the brahma-within. T h e sushumna. which is sun-like is be-randhra. Within it (that is, within the muladhara tween the ida. and pingala and is situated as a to which is connected the sushumna), lies Kunda-subtle line within the spinal column, and the lini who is lightning-like splendorous and brahma nadi is within the sushumna' ( - ibid., extremely subtle' ( - Mandalabrahmanopani-6. 8 - 9 ) . Farther, ' T h e sushumna is the support shad, 1.2.6). Within the vertebral column lies of all nadis which are in all parts and spread in the sushumna as a subtle line of pranic operation, all directions. T h e r e are 72 thousand nadis along extending from the muladhara to the brahma-which wayu (pranic energy) operates. T h e randhra, a n d is sun-coloured (that is, r e d ) .

wayu-paths are the empty lines of operation'

T h e junction between the muladhara and the (-ibid., 6.10, 14-15).

sushumna is called the sushumnadwara, that is, From all this emerges the following: the
the entrance to the sushumna ( - Yoga-
nadi-system consists of innumerable nadis which shikhopanishad, 1.75). T h e sushumna has been are all-directed and are in all places. T h e subtle called the central nadi (madhyanadi) ( - ibid., hrit centre supports the function of the nadis.

6.41).

Of all the nadis, the one which is the sushumna About the nadi-system (nadi-chakra) it has
is the greatest, because yoga is effected with the been stated: ' T h e sushumna being connected help of it. All other nadis are dependent on the with the triangle of the muladhara is of twelve sushumna for their controlled actions. T h e nadis digit-length. W h e n the sushumna. is cut length-are the directions of wayu (pranic force-motion).

wise like a half-split b a m b o o , the innermost part The sushumna is the central nadi and is situated is the brahma nadi. T h e ida and pingala stand within the vertebral column. On the left side on either side of the sushumna and are closely of the sushumna is the ida and on the right side attached to the wilambini and have extended to the pingala. Inside the sushumna lies the brahma the interior of the nadika. T h e golden (or yellow)-
nadi.

coloured wayu (pranic or vital force) moves It has been stated: ' T h e oscillating prana-through the ida on the left, and the sun (or red)-
force which causes respiration becomes control-coloured wayu through the pingala on the
led when it is held in the sushumna' ( - Yoga-right. T h e wilambinz arises from the central shikhopanishad, 6.7). When the pranic force part from where all nadis originate and ramify operates through the other nadis, the vitalization upwards, downwards and obliquely. This is
of the body is effected. But when it is held in called the nabhichakra, which is like a plexus the sushumna, it is fully controlled and there is the size of a hen's egg. Therefrom arise the natural breath-suspension, with no inspiration g a n d h a r i and hastijihwa, which pass to the eyes; or expiration. So the sushumna is the central and the pusha and alambusa which go to the nadi where the control factor is situated.

ears; and the great nadi shura to the space When the sushumna flow occurs, the pranic between the eyebrows; that nadi called wishwo-force is withdrawn from other nadis and is dari is concerned with the digestion of four concentrated within the sushumna and, as a kinds of food; the saraswati nadi extends to the result, breath-suspension (kumbhaka) occurs.

t o n g u e ; the raka nadi causes thirst, sneezing This is very favourable for concentration. At and phlegm in the nostrils. T h e shankhini this stage the sushumna centres are aroused.

nadi originates from the region of the throat and Both breath-control a n d concentration play turns d o w n w a r d s ; it absorbs the essence of a most important role in arousing the centres.

food and circulates in the brain. T h e r e are Concentration on the sushumna centres is so three nadis which, from the centre, go down-important that it is denoted by a technical term wards. Of these the kuhu nadis is involved in the

'sushumnadhyanayoga' ( - Yogashikhopani shad, evacuation of the bowels, waruni in making

153

T h e Chakra System water; and the nadi in the frenum of the prepuce region (that is, the muladhara) to the head where of the penis, called chitra, causes ejaculation of is the brahmarandhra. This subtle divine nadi the semen. This is nadi'-chakra' ( - Yogashikhopo-is manifested there. T h e ida is situated on the n i i d a d , 5 . 17-27).

left side of the sushumna, and the pingala on And 'the nadi-kanda (the central plexus of the right side. . . . T h e saraswati and kuhu the nadis) is located nine digit-lengths above the are situated on the postero-lateral part of the genitals. It is (when magnified) four digit-sushumna. T h e waruni is between the yashaswini lengths in thickness and four digit-lengths long, and the kuhu. T h e payaswini is situated between egg-shaped and concealed in fat, marrow, bone the pusha and the saraswati. Between the gandh-and blood (that is, physically invisible). T h e r e ari a n d saraswati is yashaswini'. T h e alambusa lies the twelve-spoked nadi-chakra (nadi-system) is in the kanda (nadi-konda). T h e kuhu extends which supports the body. In nadi-chakra lies to the genitals. T h e waruni, which extends in kundalini who has kept concealed the brahma-all directions, is in the superior and inferior randhra, which is to be reached through the aspects of kundalini (that is, muladhara where sushumna.

lies kundalini). T h e bright yashaswini extends

' T h e alambusa and kuhu nadis are situated to the great toe. Going upwards, the pingala in relation to the sushumna. Adjoining them are extends to the right nostril. Behind the
the waruna a n d yashaswini where lie the two pingala, the pusha extends to the right eye.

spokes. T h e pingala is situated in the right T h e yashaswini goes to the right ear. T h e sara-spoke. Between the spokes are situated the
swati goes to the tongue. Being upwardly direct-pusha a n d the payaswini. T h e nadi saraswati ed, the shankhini goes to the left ear. The lies in the posterior spoke of the sushumna. Ad-gandhari, lying behind the ida, extends to the joining them are the sharikhini and the gandhari.

left eye. T h e alambusa extends upwards and T h e nadi called ida stands on the left side of downwards from the anal region. There are
the sushumna. T h e hastijihwa and then the other nadis in relation to the fourteen (chief) wishwodari lie adjacent to it. These nadis nadis, and besides them, there are many more are in the spokes of the chakra (nadi-chakra), nadis. As the leaf of the ashwattha (Ficus Religi-and are arranged from right to left. T h e y are osa - sacred fig tree) and other trees are full the twelve nadis which are the flows of twelve of vessels, so the body is pervaded by nadis'

wayus (vital forces). These nadis are the vital ( - Shandilyopanishad, 1.4. 10-11).

force-motion directions (or lines) and are of To summarize - the nadi-chakra (nadi-system) different colours; they are like a piece of cloth, is formed of innumerable nadis which are arthe central part of which is called nabhichakra ranged in a plexus-like formation, having twelve (centre of the nadi-system). . . . T e n wayus spokes. T h e nadis arise from the spokes and they (vital forces) flow through these nadis (that is, are also between the spokes. T h e nadis are the flows of the wayus are the nadis, or the essentially the subtle lines of pranic force-subtle lines created by force-motions); thus motions, a n d a r e of different colours. Of all the wise student having well understood the nadis, fourteen are important, and of the fourteen, nadi-motion (-gati) which is (actually) wayu-three are the most important. They are the ida, motion' ( - W a r a h o p a n s h a d , 5. 2 0 - 3 1 ) .

pingala a n d sushumna. Of these three nadis, Moreover, ' T h e r e (in the nadi-chakra) is the the sushumna is the greatest. T h e sushumna sushumna which is known as the bearer of is the central part of the nadi-system. It is within cosmic principles (that is, there a r e various the vertebral column and extends from the
centres of cosmic principles within the sushumna) muladhara to the brahmarandhra in the head.

and the means to liberation (when these centres Inside the sushumna lies the brahma nadi.

are absorbed in kundalini). It (sushumna)

T h e ida and pingala are situated on the left dwells in the vertebral column (winadanda) and the right side of the sushumna respectively (that is, sushumna is situated within the vertebral (outside the vertebral c o l u m n ) .

column), and extends from the back of the anal 154

T h e Waidika System of Chakras Chakras
sushumna, and their corresponding external locations are the navel, heart, throat and head.

It has been stated: ' T h e r e are four (main) Surya - God, who in his infinite aspect is static, positions (for the realization) of Supreme Being.

but in his power aspect appears as finite when T h e y are the navel, the heart, the throat and the he assumes the form of the universe. T h a t Surya head. Brahman in its four aspects (chatushpada) is the secondless divine knowledge-light who becomes manifested in these positions as Brahma manifests his power as rays. T h e Supreme Power, in the waking state, as Wishnu in the d r e a m i n g which is the power of Surya, is splendorous, state, as R u d r a in the state of deep sleep, and as and so he is splendorous. T h e first manifested Supreme Brahman (akshara) in the samadhi
rays are centralized in a form of a lotus from (superconcentration) state (turiya), ( - Brahmo-which radiate 1000 rays, as if they were petals.

panishad, 1). T h e waking is that in which the sens-T h e central kundali-power emits power-rays es and mind are in action. At this stage the spiritual which are in the nature of supra-sounds. These realization is not possible unless one is able are the matrika-sounds containing fifty distinct to be in the position in the sushumna, which is sound-units, which, being summated, cause
the manipura chakra, which is at the same line pranawa-sound. T h e fifty sound-powers in the of the navel. It is a suitable centre for concentra-thousand-petalled lotus are distinct, and each tion, and when concentration becomes deep
is twenty-fold strong. T h e matrika-sound-powers (dhyana), Supreme Brahman as Deity Brahma
become more specialized in the six lower chakras, is realized here. T h e d r e a m i n g state is the state and the sound chain is formed from the regular of thoughts. So long as thoughts are not fully and inverse manner, which makes the total
controlled, deep concentration (dhyana) is not sound strength 100, each sound being two-fold possible. U n d e r this state, one should be in the strong ( - Prashnopanishad, 1.8).

hrit chakra in the sushumna for concentration.

This centre corresponds externally to the heart It has been stated: A d i t y a (God) is father region. In the hrit centre, Supreme Brahman is (in his creative aspect) and has five feet (that realized as Deity Wishnu. In deep sleeping, the is, five creative principles - tanmatras-maha-senses a n d mind are inoperative, and it is a bhutas, represented by "Hang", "Yang", "Rang", state of unconsciousness. But when conscious-

"Wang" and "Lang") and twelve forms (that is, ness is turned into a state of deep concentration, mahat, ahang, five senses and five conative the senses and sense-mind become actionless.

faculties); he is beyond the sensory knowledge, U n d e r this condition Supreme Brahman as but from him came the senses and other

R u d r a is realized in the wishuddha chakra principles; he is in the seven chakras (as the situated in the neck region. T h e fourth state presiding Deity in each chakra, that is, in the (turiya) is the state of samadhi, when con-muladhara, swadhishthana, manipura, anahata, centration develops into superconcentration.

wishuddha, and indu as a Shiwa, and in the

This occurs in the sahasrara - the extra-cerebral sahasrara as Parama Shiwa) and in six spokes centre, when Supreme Brahman is realized in (that is, the six principles - mind, and the superconscious concentration (samprajnata
five mahabhutas which are in the six chakras, samadhi).

from the ajna to the muladhara)' ( - Prashnopanishad, 1.11).

About the hrit chakra, it has been stated:

From God in his creative aspect arise seven

'All deities, prana-wayus and the (main) prana, chakras where all creative principles are located.

and the divine light . . . are in the heart (hrit So it is said: 'From God seven worlds (lokas, chakra); all these are in the heart which is in that is, chakras) have come where the pranas the n a t u r e of consciousness' ( - Brahmopani-move ( - Mundakopanishad, 2.1.8).

shad, 4). T h e hrit centre is of consciousness, that The chakras are the subtle positions where
is living. W h e n a chakra is aroused by concentra-Supreme Being is realized in his appropriate tion, it becomes living. T h e hrit chakra is an forms. T h e principal positions are within the excellent place for deep concentration (dhyana).

155

The Chakra System

It has been stated: 'The immutable living divine The Deity appears as splendorous and living, light situated in the hrit lotus (chakra) becomes and he, the practitioner, with the increased the Supreme Being in the kadamba (Stephegyne depth of concentration, becomes absorbed into Parviflora Karth) which is like a spherical form the Deity and realizes the sameness of his form (that is, the sahasrara chakra) (through super-with that of the Deity. In the 'earth'-principle conscious concentration); that Supreme Being (which is in the muladhara chakra) is the
is actually beyond samadhi; he is infinite, he splendorous living Deity. By deep concentration, is love, supreme consciousness, splendorous and the embodiment of the practitioner is trans-all-pervading. The yogi who concentrates on formed into the form of the Deity in the conscious this (divine) light as still resembling a lamp in field. Similarly, the splendorous living Deity a windless place and like a real gem, is sure to is in the 'water'-principle (in the swadhishthana), get liberation' ( - Trishikhibrahmanopanishad, in the 'fire'-principle (in the manipura), in the Mantra Section, 156-8). Here two stages of

'air'-principle (in the anahata), in the 'void'-
concentration have been mentioned. The first (akasha)-principle (in the wishuddha), in the stage is deep concentration on the divine light

'moon' (that is, the indu chakra), in the 'lightnin the hrit chakra. This divine light is Kundalini.

ing' (that is, the nirwana chakra), and in the When kundali'-concentration is mastered, it is

'truth' (that is, the sahasrara), and the realiza-transformed into superconscious concentration tion of the Deity and the absorption into it in the sahasrara, where Kundalini is ultimately is possible by deep concentration and by the absorbed into the Supreme Being in non-mens control of the specific principle lying in the supreme concentration.

chakra through concentration ( - Brihadaran-It has been stated: 'Cool light is experienced yakopanishad, 2.5.1,2,3,4,7,8,10,12).

by internal focussing (antarlakshya) in the saha-It has been stated: 'There is the hridaya which srara' ( - Manalabrahmanopanishad, 1.4.1). In-is like the bud of a lotus, and its face is turned ternal focussing is the concentrativeness of downwards. . . . In relation to it lies an infini-consciousness based on sense-withdrawal. Cool tesimal void (sukshma sushira) where is situated light is the Brahman-light which is revealed by the whole. Within that lies the great fire (mahan internal focussing in the sahasrara. This light agni) with its all-pervading flame and its power is from luminous Kundalini. kundalini is the on every side. . . . Its rays are emitted upwards, spiritual aspect of Supreme Power of Supreme downwards and obliquely. . . . Within it is Being. When Supreme Power manifests herself a very minute fire-flame (wahni-shikha) which in a finite form from her supreme state of infini-shines like lightning in the blue sky, and is tude, the cosmic phenomenon arises. The
lightly yellow and subtle. Within this flame is embodied being, though a very minute part of the Supreme Spirit. He is Brahma, Shiwa,
the vast cosmos, exhibits all the creative

Hari, Indra; he is the imperishable Supreme principles which are operating cosmically. It God' ( - Narayanopanishad, 50-52). Here the has been stated: 'From Atman (Supreme Being) chakra system has been explained in an ancient arise all pranas. All lokas, all dewas, all bhutas; technical manner. The hridaya is like a lotus, the secret name of that Atman is the truth of that is, it is the hrit lotus or chakra, which ordi-all truths; the pranas are truth, but Atman narily lies with its head downwards. The chakra is the truth of all truths' ( - Brihadararayakopa-turns upwards during concentration. There
nishad, 2.1.20). The pranas are the pranic forces is a void in relation to the hrit lotus. The void which include also the sense-mind and senses is subtle, that is, it does not exist in a material located in the chakras; the lokas are the chakras sense. Here the whole chakra system is situated.

in the body; the dewas are the deities within the This void is the sushumna within which lie the chakras, bhutas are the tanmatras (tanons) and chakras, including the hrit chakra. Within
mahabhutas (five forms of metamatter).

sushumna, at its lower end, is the great fire, that The yoga-practitioner realizes in concentra-is the fiery triangle lying inside the muladhara.

tion Supreme Being as a Deity in a chakra.

Within this fire sphere lies the extremely rarefied 156

The Waidika System of Choleras fire-flame, that is, Kundalini who is lightning-upward (through the sushumna) by breath-
like splendorous and slightly yellowish and suspension. This yoga should be practised in subtle. When Kundalini is aroused, the fiery conjunction with wayu (that is, pranayama), sphere becomes illuminated and emits rays on bindu (that is, mantra), chakras, and chitta all sides. Within Kundalini the Supreme Spirit (consciousness). (This practice leads to) samadhi is revealed. First, Kundalini is aroused in the (superconcentration) by which the yogis attain muladhara and then conducted to the hrit
immortality' ( - Yogashikhopanishad, 6. 74-75).

chakra, where concentration on Kundalini is By concentration combined with breath-control done. When concentration becomes very deep
and mantra, kundalini should be aroused in the a divine form as Brahma, Shiwa or Hari is
muladhara and conducted to the various chakras, revealed. When Kundalini is brought to the and, finally, to the sahasrara where samadhi sahasrara, deep concentration is transformed is attained.

into superconscious concentration. The Supreme Kundalini is the Supreme Power in her highest Spirit is realized in superconscious concentration spiritual aspect when she is one and the same in Kundalini. Finally, Kundalini is absorbed with Supreme Spirit. But when she is coiled in into Supreme Spirit and what remains is only the muladhara, prana manifests as wayu (force-He in a state of Supreme concentration.

motion) and operates in the mental and material In the first five chakras, are situated five fields. So it has been stated: 'The muladhara mahabhuata-tanmatra-principles. Each has its triangle (that is, the triangular region inside the own colour and sphere. They are described here: muladhara) which is situated between the anus

'The "earth"-principle is yellow in colour, and and the genitals (that is, yonisthana = perineum) its sphere is quadrangular in shape and with is the place where Shiwa (Supreme Being) mani-the emblem of wajra (thunderbolt) . . . . The fests himself in the form of bindu (that is, Sway-

"water"-principle is white, and its region is cre-ambhu-linga which becomes reflected in con-
scent-shaped and white . . . . The "fire"-prin-sciousness in concentration). In this place ciple is shining vermilion in colour . . . . The (triangular region) lies Supreme Power as

"air"-principle is smoke-coloured, and its region Kundalni (that is, in a coiled form). From Kunda-is shaped like a sacrificial altar where is strong lini arises wayu, fire is kindled, appears bindu Deity Maruta . . . . The "void" (akasha)-prin-

(divine form), nada (suprasound) becomes gross, ciple is shining black in colour' ( - Trishikhi-and hangsah (in the form of respiration) and mind brahmanopanishad, Mantra Section, 135-41).

originate. The six chakras from the muladhara, The chakras are mentioned in connection with (to the ajna) are said to be the seats of Shakti a Waidika process of pratyahara (sense-with-

(Power). The place above the throat (that is, drawal) in which prana is held by breath-above the ajna) and which ends in the head
suspension in conjunction with concentration.

(that is, the region from the ajna to the nirwana It has been stated: 'The holding should be done chakra) is said to be the seat of Shambhu (sham-in . . . muladhara, nabhikanda (that is, mani-bhawasthana)' ( - Warahopanishad, 5.50-3).

pura), hrit, neck region (wishuddha), talu (talu About the importance of the muladhara
or lalana chakra), space between the
chakra, it has been stated: 'Some say that the eyebrows (that is, ajna), lalate (forehead; that adhara (muladhara) lies in relation to the sushum-is, manas and indu chakras), and murdrum
na and the saraswatt (nadi. The (knowledge

(head; that is, nirwana chakra)' ( - Darshanopa-of the) world arises from the adhara and it is nishad, 7. 11-12).

also absorbed there. Therefore, one should

The acquirement of the knowledge of the
seek shelter with all efforts at the feet of a guru chakras is absolutely necessary. It has been (who alone can disclose it). When the adhara-stated: 'Having acquired the knowledge of the shakti (-power, that is, Kundalini) is asleep six chakras, the yoga-practitioner should reach (latent) the knowledge of the world arises by into the regions of the chakras by breath-control.

the sleep (unspirituality). When kundali-power Thereafter, the pranic force should be conducted is aroused, the true knowledge of the three 157

T h e Chakra System
worlds (that is, the whole chakra system) is T h e muladhara is the most important chakra attained. He who knows the adhara goes beyond from the viewpoint of spiritual practice. In this darkness. . . . T h e brightness of the adhara centre lies kundalini in her coiled form, and it chakra is like the radiance of a cluster of lightnis here she should be aroused. This is why
i n g ; if the guru is pleased, liberation is attained kundalini is called the adhara-power. When
undoubtedly (that is, the lustre of the adhara kundalini is roused, her splendour makes the is due to the arousing of kundalini; if a disciple muladhara bright. kundalini lies coiled around learns from his guru the method of rousing

Pashchima-liriga. When she is aroused, the entran-kundalini and her conduction through the
ce into the sushumna opens and she passes sushumna, and practises it successfully, he will through the sushumna, piercing all the chakras attain samadhi and then liberation). . . . By situated there, and reaches the sahasrara. The doing kumbhaka (breath-suspension) in the
process of rousing kundalini' consists of breath-a d h a r a (by special p r a n a y a m i c process), one suspension combined with mantra, concentra-is able to make absorptive concentration in the tion and certain internal control. T h e passing hrit or sahasrara. T h e kumbhaka in the adhara of kundalini through the sushumna causes ab-causes the shaking of the body, makes the yogi sorptive concentration which develops into samadance, (that is, to levitate), and the universe dhi (superconcentration) when kundalini reach-

(in its subtle form) is seen there. T h e support es the sahasrara.

of all creative principles is the a d h a r a (because About the passing through the sushumna of the they are supported when kundalini remains
roused Kundalini, it has been said: ' T h e n break-coiled in the a d h a r a ) ; in the a d h a r a are all ing through the Brahma-knot (Brahmagranthi) deities, all the Wedas. Hence one should choose arising from primary energy-principle (rajas the a d h a r a (for one's spiritual practice).

guna), kundalini at once radiates into the sushum-

' I n the posterior aspect of the adhara (that na-mouth (-wadana) (that is, the junction be-is, the sushumna), there is a union of the three tween the muladhara and sushumna) like a
streams (triweni'-sangama) (that is, the union flash of lightning. T h e n kundalini goes upward of the ida, pingala and sushumna nadis). By into the Wishnu-knot (Wishnugranthi) lying
bathing (performing deep internal purification) in the hrit (chakra; according to the Tantras, a n d drinking (assimilating life-substance by Wishnu-knot lies in the anahata chakra which is pranayama) there, m a n becomes free from all sins.

above but close to the hrit chakra). T h e n (piercIn the adhara, there is Pashchima-linga (that ing the Wishnu-knot) kundalini goes still higher is, Swayambhu-linga) where lies the entrance. As into the Rudra-knot (Rudragranthi) in the eye-soon as it is opened (by rousing Kundalini), brow-space (ajna chakra), and, breaking through one becomes liberated from worldliness. In the it, reaches the moon-region (shitangshumandala); posterior aspect of the adhara (that is, in the this is what is called anahata chakra having 16
sushumna), if the ida (chandra) and pingala petals (the moon-region has also been called (surya) are controlled (that is, kumbhaka is the indu chakra - Yogakundalyupanishad, 1.71; done), there appears wishwesha (Shiwa, Supreme the Tantrika term for the moon-region is the Being) (in a divine form); the yogi is absorbed soma chakra which has also 16 petals; indu and into Brahman by concentration on him.

soma are synonyms; they denote moon)'

( - Yogakundalyupanishad, 1. 6 7 - 9 ) . Finally,

' I n the posterior aspect of the adhara, is kundalini reaches the sahasrara chakra. It has the living divine form (Deity Brahma). T h e been stated: 'Absorbing into her the eight
prana-force enters into the sushumna when the creative principles arising from primus (prakriti), ida-pingala flows are controlled (by kumbhaka).

kundali reaches the (highest) region (that is, T h e n the six chakras are pierced (by kundalini the sahasrara) where she is in contact with who then) enters the brahmarandhra (that is, Shiwa; then she becomes united with and absorb-nirwana chakra) and then comes out of it and ed into Shiwa' ( - ibid., 1. 74). T h e roused attains the highest position (that is, reaches the kundalini absorbs various creative principles sahasrara)' ( - Yogashikhopanishad, 6. 2 2 - 3 4 ) .

158

T h e Waidika System of Chakras located in the chakras when passing through is lustrous like ten-million newly-risen suns them. When she reaches the sahasrara, Kunda-

(that is, shining deep red) and splendorous lini alone shines forth in superconscious con-like lightning and is in five coils like a coiled centration. Thereafter, Kundalini becomes one serpent. Concentration should be done on
and the same with Parama Shiwa in non-mens
kundalini (as deep red and very bright). T h e concentration.

aroused Power (samarthya-shakti) (that is,

About the six chakras, it has been stated:

kundalini-power aroused by concentration) who

'The muladhara, swadhishthana, the third maniis in the manipura chakra bestows all success.

pura, anahata, wishuddhi and the sixth ajna T h e next is the hridaya chakra (that is, anahata are the six chakras. T h e adhara is in the anal chakra). It has eight petals and it lies with its region; the swadhishthana in the genital region; face down. Inside (the pericarp) of this chakra the manipura in the navel region; the anahata is the shining linga-form (or lustrous j i w a t m a n in the heart region; the wishuddhi in the throat like the flame of a l a m p ) . Concentration should region; the ajna chakra in the head' ( - Yoga-be done on it. It is called hangsakala (that is, kundalyupanishad, 3. 9 - 1 1 ) .

when j i w a t m a n - embodied spirit, being purified, manifests its spiritual power), it is all love, and it exhibits the great power of control.

T h e next is the k antha chakra which is four Systems of the Chakras
fingers in size. On the left side of it stands the ida - the moon-nadi, and on the right side
of it stands the pingala - the sun-nadi. Inside There are several Waidika chakra systems.

the (pericarp) of the chakra is the white sush-We shall now deal with these.

umna on which one should concentrate. The
anahata gives success to one who knows this.

N.B. - H e r e the kantha chakra has been named 1 Chakra system as explained by Narayana
the anahata chakra. But it is actually the wishuddha chakra.

In the perineal region (adhara) is the brahma T h e next is the talu chakra. It is situated chakra (that is, the muladhara chakra). T h e r e (externally) in the uvular region (that is, is a triangle (trirawritta, or trirawarta, t h a t is, pertaining to the uvula palatina), in the oral turned round three times; the Tantrika term cavity, being supported by the front teeth. This is traipura kona) which is a triangular region chakra has twelve petals. T h e amrita (deathless in the pericarp (of this chakra) where lies Shakti substance) stream is flowing in this centre.

(Power, that is kundali-power) which is in the H e r e , void-concentration should be done. This form of lightning. Concentration should be
causes absorption of sense-consciousness (chitta).

done on this form. T h e r e (in the triangle) is N.B. - T h e talu chakra has in the Tantras the seat of kama (an aspect of apana-force) in also been termed lalana chakra.

the form (of the mantra 'Kling') which grants T h e seventh is the bhru chakra (ajna chakra).

all desires.

It is a subtle chakra. Here, concentration should The second is the swadhishthana chakra which be done on the knowledge-light as a still flame has six petals. Inside the (pericarp of the) of the l a m p (in a place without wind). This chakra is the linga (a divine form for concentra-chakra is the root of the cranial centres (kapala-tion and worship) of the colour of a new leaf.

kanda). H e r e , in the ajna chakra, the superpower Concentration should be done on this linga. Here of word-effectuality (waksiddhi) is attained.

is the place of udyana (that is, for the practice T h e next chakra is the brahmarandhra which of lower uddiyanabandha control) which deve-is also called the nirwana chakra. Here con-lops a d a m a n t i n e suction-power.

centration should be done on Shiwa (Supreme The third is the nabhi chakra (manipura

Being) as a smoke-coloured flame (dhumra-
chakra). Inside the pericarp is kundalini who shikhakara). Here also is the seat of Power in 159

T h e Chakra System
form (jalandharapitha), granting liberation. T h u s in the muladhara which is below the swadhi-the parabrahma chakra.

shthana which is in the genital region). The T h e ninth is the akasha chakra (the sahasrara).

supremely splendorous Light (kundalini) is

H e r e is a sixteen-petalled lotus (chakra) with

'seen' in samadhi as infinite and all-pervading.

its face upwards. Inside the pericarp of this W h e n she is 'seen' in mahayoga (asampra-lotus is a triangular shaped region within which j n a t a samadhi - non-mens concentration) (as lies the raised Power (urdhwashakti, that is, Mahakundalini - Supreme kundalini), the re-kundali-power raised from the muladhara to
spiratory movements stop (that is, kewala kum-this chakra) in relation to which is supreme void bhaka is a t t a i n e d ) . In the navel region, there (parashunya). Concentration should be m a d e is the gem-like chakra (that is, the manipura here (as kundalini united with Parama Shiwa).

c h a k r a ) ; he who knows it is a real yogi. Here is a T h e Supreme void is the seat of Supreme Being triangle which is the region of fire'.

(Purnagiripitha). All desires are spiritualized T h e word 'swa' denotes prana (prana-force); here ( - Soubhagyalakshmyupanishad', 3. 1-9).

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 2 Chakra System as Exposed in the
centre). As a gem is stitched by a thread, so the Yogachudamanyupanishad
chakra is strung by the sushumna; this is why the chakra situated in the navel region is known as T h e a d h a r a (the muladhara chakra) has four manipuraka. Until the embodied being realizes petals; the s w a d h i s t h a n a has six petals; in the the spiritual truth in the great chakra with navel is the ten-petalled lotus (that is, the twelve petals (the anahata chakra), which is manipura); hridaya (that is, the lotus in the heart beyond white and black actions he is not free region n a m e d anahata) has twelve petals; what from mundaneness. ( - Yogachudamanyupa-is known as the wishuddha has sixteen petals; nishad, 4 - 1 4 ) .

in the space between the eyebrows is the dwidala (that is, the ajna which has two petals); in the S u m m a r y
great path of brahmarandhra (that is, where T h e first chakra is the adhara (muladhara) the line of conduction of brahmanadi, a n d which is situated in the perineal region. It consequently sushumna, ends) there is the lotus has four petals. Inside the pericarp of the with 1000 petals (the sahasrara).

chakra is a triangle, also called kamakhya.

T h e first chakra is the a d h a r a (muladhara), Inside the triangle is the great linga, facing the second is the swadhishthana. Between the backwards, a r o u n d which lies splendorous Kun-two (that is, the space between the anus and dalini who is 'seen' in superconcentration. In scrotum) is yonisthana (perineum), which is mahayoga (non-mens concentration), she is
also called kamarupa and kama. T h e lotus realized (as Supreme kundalini).

situated in the anal region (that is, in the perineal T h e second chakra is the swadhishthana,
region), having four petals (that is, the mala-

(situated in the genital region), which has six d h a r a ) , contains within it (that is, inside the petals. It is called swadhishthana, because it is pericarp of the muladhara) what is said to be the the seat of 'swa' to m e a n prana (-force). It is yoni (triangle, a triangular-shaped region) which also called the medhra (chakra - the genital is also called kamakhya (because here lies the centre), because it is also the seat of sex-force.

kama-germ-mantra 'Kling') which is worshipped T h e third is the manipuraka. It is situated by the yogis. In this triangle is the great linga in the navel region a n d has ten petals. It is (mahalinga), facing backwards (this linga has strung in the sushumna like a gem stitched by a been termed in the Tantras Swayambhu-linga).

thread, so this gem-like chakra is called the (Around the great linga), lies (kundalini) who manipura. Inside the pericarp of the chakra shines like molten gold and is lightning-like is a triangle which is the seat of'fire'.

splendorous; she is below the genitals (that is, T h e fourth is the twelve-petalled chakra

160

T h e Waidika System of Chakras (anahata) where lies the embodied being. T h e S u m m a r y
fifth chakra is the wishuddha having sixteen muladhara. T h e muladhara chakra is situated petals. T h e sixth chakra, situated in the space in the perineal region. It has four petals. Inside between the eyebrows, is dwidala (that is, the the pericarp is the q u a d r a n g u l a r 'earth' region.

lotus with two petals, called ajna). T h e n the Brahma is the presiding Deity of the chakra, thousand-petalled chakra (sahasrara) lying be-residing in the square region. In the pericarp, yond brahmarandhra.

there is also a triangle where kundalini resides.

H e r e is also the seat of kamarupa (kama-power in the mantra-form 'Kling').

Swadhishthana. T h e swadhishthana chakra is 3 Chakra System as Exposed by Maheswara
situated in the genital region. It has six petals.

Inside the pericarp of this chakra is the semilunar The muladhara is situated in the space between

'water' region. T h e presiding Deity is Wishnu.

the anus and genitals (that is, the p e r i n e u m ) .

Manipuraka. T h e manipuraka chakra is situated There is a triangle (inside the pericarp of the in the navel region. It has ten petals. T h e chakra). Here lies the Supreme Power as
triangular 'fire'-region is in the pericarp. T h e kundalini. Here is the seat of what is called presiding Deity is R u d r a .

kamarupa (that is, the power in the form of the Anahata. T h e anahata chakra is situated in mantra 'Kling'), which makes desires fruitful.

the heart region. It has twelve petals. T h e T h e swadhishthana chakra is situated in the hexagonal 'air' region is in the pericarp. T h e genital region. It has six petals.

presiding Deity is Ishwara, or Sangkarsha. This The manipura chakra is situated in the navel chakra is the seat of Purnagiri (Supreme Being).

region. It has ten petals. T h e great chakra Wishuddha. T h e wishuddha chakra is situated anahata is situated in the heart region a n d it has in the throat region. It has sixteen petals.

twelve petals. Here is the seat of what is known T h e r e is the circular 'void' (akasha) region as Purnagiri (Supreme Being).

in the pericarp. T h e presiding Deity is Sadashiwa, T h e chakra situated in the throat region is or Narayana. Here is the seat of jalandhara called wishuddha which has sixteen petals.

(the location for executing the chin-lock in Here is the seat of jalandhara (power to control breath-suspension).

breath by chin-lock). In the space between the Ajna. T h e ajna chakra is situated in the space eyebrows is an excellent chakra called ajna with between the eyebrows. It has two petals. Here, two petals. Here is the great seat of what is known that is, in relation to and just above the ajna is the as udyana (udana-force control).

manas mandala (chakra) which is in the form The 'earth' region is q u a d r a n g u l a r , and the of nada. T h e centre of udyana (udana-force presiding Deity is Brahma. T h e 'water' region control) is also here. Above this is the shamis half-moon-shaped and its presiding Deity is bhawasthana (the indu chakra).

Wishnu. T h e 'fire' region is triangular, and its presiding Deity is R u d r a . T h e region of 'air' is hexagonal, and its presiding Deity is Ishwara or 4 Chakra System as Explained in the

Sangkarsha. T h e region of 'void' (akasha) is Yogarajopanishad
circular, and its presiding Deity is Sadashiwa, or Narayana. In the space between the eyebrows T h e first is the brahma chakra where lies (in the (in relation to and above the ajna) is the manas pericarp) a triangle. In the apana (-force, which mandala (chakra) in the nada form. Here (that is situated in the triangle) is the germ-mantra is, above the manas chakra) is the shambhawa (mulakanda) of kama form (that is 'Kling').

sthana (chakra) (that is, the indu chakra).

T h a t (the triangle) is the place of fire (wahni-All these chakras in the body are in the form kunda) where lies Kundalini in three coils of power. ( - Yogashikhopanishad, 1. 1 6 8 - 7 8 ; (trirawritta). O n e should concentrate on Kunda-5. 5-16).

lini who is Divine Light and living power.

161

T h e Chakra System

T h e second is the swadhishthana chakra.

S u m m a r y

Inside the (pericarp of the) chakra is the linga, 1 Brahma chakra (muladhara). In the pericarp facing backwards, and in shape and colour
of this chakra, is a triangle which is the firelike a new leaf. T h e r e is also the seat of udriyana place. Inside the triangle lies the splendorous (uddiyanabandha) where concentration on it
and living power kundalini in three coils.

(linga) (along with uddiyana) develops the great 2 Swadhishthana chakra. Inside the pericarp power of contraction-control.

of the chakra is the linga of the shape and colour T h e third is the nabhi chakra (that is, the of a new leaf, facing backwards. Here is the seat manipura chakra situated in the navel region).

of udriyana (that is, the practice of the lower In this chakra, concentration should be done on aspect of uddiyana control).

Madhya-shakti (the roused and conducted K.un-3 N a b h i chakra (manipura). Inside the chakra dali-power) who is in five-coils and as bright as lies lightning-like shining kundalini as Madhya-lightning. It will give all success.

shakti (power in the middle) in five coils.

T h e fourth chakra (anahata) is in the heart 4 Fourth chakra (anahata). Inside the chakra region and lies with its face downwards. O n e is the hangsah (jiwatman - embodied being)

should concentrate with great efforts on the in the form of still light.

hangsan (jiwatman - embodied being) in the

5 Kantha chakra (wishuddha). Inside the form of (still) light.

chakra is the bright Light.

T h e fifth is the kantha (throat) chakra (that is, 6 T a l u k a chakra (talu). This chakra is situated the wishuddha chakra). T h e r e the ida is on the in the uvular region. It is an important centre left side and the pingala on the right side (of the for absorptive concentration.

chakra), and the sushumna is in the middle.

7 B h r u chakra (ajna). This chakra is the seat T h e r e , concentration on the bright Light gives of bindu and of the circular Light.

success.

8 Brahmarandhra chakra (nirwana). In this

T h e sixth is the taluka chakra (talu chakra).

chakra is the seat of jalandhara and of the subtle It is in the region of the uvula. H e r e absorptive smoky light bindu. It is a suitable centre for concentration in the void gives liberation.

absorptive concentration.

T h e seventh is the bhru chakra (that is,

9 Wyoma chakra (sahasrara). In this chakra
ajna chakra). Here is the seat of bindu (bindu-is a sixteen-petalled chakra as a part of it. Inside sthana). Liberation is attained by concentration the pericarp of the chakra is Supreme Power-on the circular Light in this centre.

Consciousness as kundali-power. Here is the seat T h e eighth is the brahmarandhra (chakra;
of Purnagiri (Supreme Being).

that is, nirwana chakra). It is indicative of final From the above fragmentary descriptions
liberation (nirwana). Liberation is attained by the Waidika chakra system has emerged.

concentration on the subtle smoky light. H e r e , is the jalandhara (breath-power in chin-lock); and the absorptive concentration in this chakra causes liberation.

Waidika Chakra System

T h e ninth is the wyoma chakra (sahasrara), with which is connected (as its part) a chakra with sixteen petals. Inside it (wyoma chakra) 1 Muladhara chakra. T h e term 'muladhara'

is concealed what is known as Supreme Powerhas been mentioned in the Ganapatyupanishad, Consciousness. Here is the seat of Purnagiri 6; Darshanopanishad, 4 . 3 ; 7.7, 1 1 ; Mandala-

(Supreme Being). In this seat, concentration on brahmanopanishad, 1.2.6; Yogakunoalyupa-Shakti (Kundali-power) causes liberation.

nishad, 3.9; Yogashikhopanishad, 1.168; 3.2; Concentration should be done on these nine

5.5, 17; a n d Warahopanishad, 5.50, 53. T h e chakras stage by stage. T h e n one will attain muladhara has been termed 'adhara' mentioned success and liberation. ( - Yogarajopanishad, in the Yogakundalyupanishad, 3.10; Yoga-5 - 1 9 ) .

chudamanyupanishad, 4, 6; and Yogashikhopa-

162

T h e Waidika System of Chakras nishad, 6. 2 6 - 3 3 ; 'mulakanda', mentioned in the 3.3; Brahmawidyopanishad, 6 8 ; and Yoga-Yogakundalyupanishad, 1. 8 2 ; and 'brahma'

rajopanishad, 9. It is indirectly mentioned in the (chakra) in the Soubhagyalakshmyupanishad,

Brahmopanishad, 1; Parabrahmopanishad, 5;

3.1; and Yogarajopanishad, 5.

Darshanopanishad, 7.12; and Yogachudam-

Description. T h e muladhara chakra is situated anyupanishad, 5.

in the perineal region (intracoccygeal point).

Description. T h e manipura chakra is situated It has four petals. Inside the pericarp of the in the navel region (intralumbo-vertebral point).

chakra is the q u a d r a n g u l a r 'earth' region.

It has ten petals. In its pericarp, there is the The presiding Deity of the chakra is Brahma who triangular 'fire' region. T h e presiding Deity is in the square region. In the pericarp, there of this chakra is R u d r a who resides in the is a triangle, called yoni. It is also called kama-triangular region. Here also lies lightning-like khya. T h e triangle is the place of fire (and, splendorous Kundalini in five coils as Madhya-consequently, it is red). Within the triangle shakti (Kundali- power, roused from the mula-is the seat of kama (desire), an aspect of apana-d h a r a and conducted into the manipura).

force, in the form of the germ-mantra 'Kling'.

4 Hrit-pundarika (hrit chakra). T h e term Inside the triangle, there is the great linga,

'hrit-pundarika' has been mentioned in the
facing backward, and around which lies lightn-Trishikhibrahmanopanishad, M a n t r a Section, ing-like splendorous Kundalini in three coils, 156; a n d Maitreyyupanishad, 1.12. It has also who is revealed in its true form in superconscious been called 'padmakoshapratikashahridaya' (lot-concentration, and as Supreme kundalini in
us-bud-like hridaya, that is, the hridaya or hrit non-mens concentration (mahayoga).

chakra) in the Mahopanishad, 1.12; and Narayan-2 Swadhishthana chakra. T h e term 'swadhi-opanishad, 50.

shthana' has been mentioned in the Soubhagya-5 .Anahata chakra. T h e term 'anahata' has
lakshmyupanishad, 3.2; Yogakundalyupanishad, been mentioned in the Yogakundalyupanishad, 1. 84; 3.9, 10; Yogachudamanyupanishad, 4,

3.10, 1 1 ; and Yogashikhopanishad, 1. 173; 6, 1 1 ; Yogashikhopanishad, 1.172; 5.8; and 5.9. It has also been termed 'hridaya' chakra Yogarajopanishad, 7. It is also termed 'medhra'

(because it is situated in the heart region), (chakra), mentioned in the Yogachua'amanyupa-mentioned in the Soubhagyalakshmyupanishad, nishad, 12.

3.4; and Yogachudamanyupanishad, 5; and

Description. T h e swadhishthana chakra is

'dwadashara' chakra (twelve-petalled lotus) in situated in the genital region (intrasacral point).

the Yogachudamanyupanishad, 13; and the

It has six petals. T h e semilunar 'water' region

'fourth' chakra in the heart region in the
is inside the pericarp of the chakra. T h e presiding Yogarajopanishad, 10. It has been indirectly Deity of the chakra is Wishnu who is in the mentioned in the Parabrahmopanishad, 5;
semilunar region. Here also lies the linga, Brahmopanishad, 1; and Darshanopanishad, 7.12.

facing backwards, of the form and colour of a Description. T h e anahata chakra is situated new leaf. In this chakra is the seat of udyana in the heart region (intrathoracispinal point).

(that is, a position for the practice of a d a m a n t i n e It has twelve petals. In the pericarp, there is suction-power), which is also termed udnyaraa.

the hexagonal 'air' region, Ishwara or Sangkarsha The term 'swadhishthana' is from the seat
is the presiding Deity, residing in the 'air'

(adhishthana) of the prana (swa), that is, this region. Inside the chakra is the hangsah (em-chakra is the seat of wyana force.

bodied being) in the form of still light.

3 Manipura chakra. T h e term 'manipura' has 6 Wishuddha chakra. T h e term 'wishuddha'

been mentioned in the Yogakundalyupanishad, has been mentioned in the Yogachudamanyupa-3.9, 11. T h e chakra is also termed 'manipuraka', nishad, 5; and Yogashikhopanishad, 5.10. It mentioned in the Soubhagyalakshmyupanishad, has also been termed 'wishuddhi', mentioned 3.3; Yogachudamanyupanishad, 13; Yoga-in the Yogakundalyupanishad, 3.10, 1 1 ; a n d shikhopanishad, 1.172; 5.9; and ' n a b h i ' chakra, Yogashikhopanishad, 1.174; and 'kantha' (throat) mentioned in the Soubhagyalakshmyupanishad,
chakra, mentioned in the Soubhagyalakshmyupa-163

The Chakra System
nishad, 3.5; and Yogarajopanishad, 12. It has in the Yogakundalyupanishad, 1.71. It has also been indirectly mentioned in the Brahmopa-been termed 'shitangshu (moon)-mand'ala' (cha-nishad, 1; Parabrahmopanishad, 5; and Darshan-kra) and anahata chakra mentioned in the
opanishad, 7.12.

Yogakundalyupanishad, 1.69; and 'shambhawa-

Description. The wishuddha chakra is situated sthana' (-chakra) in the Yogashikhopanishad, in the region of the throat (intracervicospinal 5.16. It has indirectly been mentioned in the point). It has sixteen petals. In the pericarp of the Darshanopanishad, 7.12; and Yogashikhopa-chakra is the circular 'void' (akasha) region nshad, 6.48, 49.

in which is the presiding Deity Sadashiwa,

Description. The shitangshu-mandala (-cha-
or Narayana. Here is the seat of jalandhara kra), or indu chakra is situated in the forehead (a postion for the execution of chin-lock).

(lalata) region (above the manas chakra). It has 7 Talu chakra. The term 'talu' has been
sixteen petals. Here lies the deathless substance mentioned in the Soubhagyalakshmyupanishad,

(amrita).

3.6. It has also been termed 'taluka' chakra in the 10 Nirwana chakra. The term 'nirwana' has

Yogarajopanishad, 13. It has been indirectly been mentioned in the Soubhagyalakshmyupa-mentioned in the Darshanopanishad, 7.12.

nishad, 3.8. It has also been termed 'brahma-Description. The talu chakra is situated in randhra' (chakra), mentioned in the Yoga-the uvular region. It has twelve petals. It is a kundalyupanishad, 1.83; and Soubhagya-centre where amrita (deathless substance) flows.

lakshmyupanishad, 3.8; and Yogarajopanishad, Here is the void for the practice of concentration.

16; and 'parabrahma' chakra, mentioned in the 8 Ajna chakra. The term 'ajna' has been

Soubhagyalakshmyupanishad, 3.8; and 'brahma-mentioned in the Yogakundalyupanishad, 3.10, randhra mahasthana' (the great brahmarandhra 11; Yogashikhopanishad, 1.175; 5.11; and
chakra) in the Yogashikhopanishad, 6.47. It is

Soubhagyalakshmyupanishad, 3.7. This chakra indirectly mentioned in the Darshanopanishad, has also been termed 'bhra' chakra, mentioned 7.12.

in the Soubhagyalakshmyupanishad, 3.7; and Description. The nirwana chakra is situated Yogarajopanishad, 15; and 'bhruyugamadhya-at the end point of the sushumna called the bila' in the Mandalabrahmanopanishad, 1.3.3; brahmarandhra. This is why it is also called and 'baindawa-sthana' (-chakra) in the Yoga-brahmarandhra chakra. The petals are not
kundalyupanishad, 3.8; and 'dwidala' in the mentioned. According to the Tantras, the nir-

Yogachudamanyupanishad, 5. It has been in-wana chakra has 100 petals. Here lies the subtle directly mentioned in the Darshanopanishad, smoky divine light suitable for concentration.

7.12.

Here is the seat of jalandhara (Power developed in Description. The ajna chakra is situated in breath-suspension with chin-lock). In this centre, the space between the eyebrows (intracerebral Supreme Consciousness-Power resides.

point). It has two petals. Here is the knowledge-11 Sahasrara chakra. The term 'sahasrara'

light as a still flame of the lamp for concentration.

has been mentioned in the Mandalabrahman-

It is the centre for the control of udana-force.

opanishad, 1.4.1. The other terms for the

And here also lies the seat of bindu (bindu-sahasrara are: 'sahasradala' (the chakra having sthana). This chakra is the root of other cranial 1000 petals), mentioned in the Yogachudam-chakras.

anyupanishad, 6; 'sahasrakamala' (the lotus or In relation to, and just above, the ajna is the chakra with 1000 petals), mentioned in the Yoga-manas mandala (manas chakra). Connected with kundalyupanishad, 1.86; 'akasha chakra' (the the ajna (and above the manas chakra) is the chakra in the void), mentioned in the Soubhagya-shambhawa-sthana (-chakra) (that is, the indu
lakshmyupanishad, 3.9; 'wyoma chakra' (the chakra).

chakra in the void), mentioned in the Yoga-

9 Indu chakra. The word 'indu' means moon.

rajopanishad, 17; 'wyomambuja' (a lotus or

The Tantrika term for this chakra is soma
chakra in the void), mentioned in the Yoga-

(moon) chakra. The term 'indu' is mentioned shikhopanishad, 6. 48; 'Kapalasangputa' (the 164

T h e Waidika System of Chakras chakra which covers the cranium) mentioned in extracerebral point. It has 1000 petals. T h e r e the Yogashikhopanishad, 1.76; a n d 'sthana'

is a chakra with sixteen petals with its face (to mean literally a place, an abode, a state, upwards, u n d e r the sahasrara and forming a but technically it denotes a chakra; here sthana part of it. Inside the pericarp of the sahasrara means Shiwa-sthana - the abode of Shiwa, t h a t is a triangle where lies the raised Supreme Power-is, the sahasrara), mentioned in the Yoga-

Consciousness (Kundali-power). In relation to kundalyupanishad, 1.74. This chakra has been the Power lies supreme void (parashunya) where mentioned indirectly in this m a n n e r : 'Sun - the the seat of Supreme Being (Purnagiri) is.

Supreme Being - exists with a thousand rays T h e above description of the chakras indicates of light (sahasrarashmi) and in a h u n d r e d the incompleteness of the Waidika chakra system.

ways (shatadha)' ( - Akshyupanishad, ch. 1, It is mainly due to two factors: first, parts of the p. 1), that is, Paramo Shiwa - Supreme Con-Waidika documents were lost during the course sciousness - being united with kundalini
of time, and, consequently, the extant part is splendorous in the sahasrara, and he is also in a is incomplete. Second, the Waidika chakra
hundred-fold in the nirwana chakra.

system is now less used by the laya-yogis in their Description. T h e sahasrara is situated in the spiritual practice. T h e Tantrika system has now region of void, that is, at the extracranial or been widely adopted.

165

CHAPTER 9

T h e Tantrika System
of Chakras

T h e T a n t r i k a chakra system is completer than hastijihwa, kuhu, saraswati, pusha, shahkhini, the Waidika chakra system. T h e Tantrika system payaswini, waruni, alambusha, wishwodari and is based on the Tantras which are extant.

yashaswini ( - Shiwasanghita, 2. 14-15).

It m a y not be quite complete, as a very large Of these fourteen nadis, ten are more im-n u m b e r of Tantras are lost. But from the viewp o r t a n t ; in fact, the ten nadis are considered the point of spiritual practice, it is complete. Now, principals of all the nadis ( - Kankalamalini-most of the layayogis have followed the Tantrika tantra, ch. 2, p. 4; Niruttaratantra, ch. 4, p. 7; system. M a n y great layayoga masters have Goutamiyatantra, 34.35; Gandharwatantra,
a d o p t e d it, a n d the Tantrika gurus teach it ch. 5, p. 2 7 ; Bhutashuddhitantra, ch. 6, p. 5; to their disciples directly and thoroughly.

and Shaktanandatarahgini, 4.7). T h e ten principal nadis a r e : ida, pingala, sushumna, gandhari, hastijihwa, pusha, yashaswini, alambusha, kuhu, and shangkhini ( - Niruttaratantra, ch. 4, p. 7; Tantrika Nadi-system
and Shaktanandatarahgiini, 1.7). T h e gandhari flows in the region of the left eye, the hastijihwa in the right eye, the pusha in the right ear, the nadis constitute the nadi-system. It is said t h a t yashaswini in the left ear, the alambusha in the the nadis are innumerous ( - Wishwasaratantra, mouth, the kuhu in the genitals, and the shan-ch. 1, p. 6; Sharadatilaka, 1.43). Of these, the gkhini in the head ( - Shaktanandatarangini, i m p o r t a n t nadis are numbered at 35,000,000

1.7). T h e ida a n d pingala flow in the nostrils ( - Kankalamalinitantra, ch. 2, p. 4; Gandharwa-and the sushumna flows in the subtle path in the tantra, ch. 5, p. 2 7 ; Todalatantra, ch. 8, p. 15; palatine region and up to the brahmarandhra Shaktanandatarangini, 4.7; and Goutamiya-

( - Brahmasiddhantapaddhati M S ) .

tantra, 34.35). Of these, the more i m p o r t a n t Of the 10 principal nadis, three are the most nadis are 350,000 in n u m b e r ( - Shiwasanghita, i m p o r t a n t ( - Kankalamalinitantra, ch. 2, p. 4; 2.13), a n d still more i m p o r t a n t are 72,000

Gandharwatantra, ch. 5, p. 27; Bhuta-

( - Sammohanatantra, Part 2, ch. 2, p. 1;
shuddhitantra, ch. 6, p. 5; Sammohanatantra, Jnanasarikalinitantra, verse 7 7 ) ; Niruttara-Part 2, ch. 2, p. 1; Tripurasarasamuchchaya, tantra, ch. 4, p. 7; Shaktanandatarahgini, 1.7), ch. 3, p. 8; Sharadatilakatantra, 25.29;
and of these are 70,000 ( - Koulawalitantra, Shaktanandatarangini, 4.7; Shiwasanghita, 2.

ch. 22, p. 79), a n d of these, the chief nadis are 15; a n d Goutamiyatantra, 34.35). These three fourteen in n u m b e r ( - Sammohanatantra, nadis a r e : ida, pingala and sushumna ( - Tri-Part 2, ch. 2, p. 1; Shiwasanghita, 2.13; and T r i -
purasarasamuchchaya, ch. 3, p. 8; and Shiwa-purasarasamuchchaya, ch. 3, p. 8 ) . These fourteen sanghita, 2.15). Of the three nadis again, one is n a d i s a r e : s u s h u m n a , i d a , p i n g a l a , gandhari, the fundamental, and that is the sushumna

166

T h e Tantrika System of Chakras

'( - K a n k a l a m l i n i t a n t r a , ch. 2, p. 4 ; G a n d h a r w a -
like a r r a n g e m e n t of the nadis (nadimaya chakra) tantra, ch. 5, p. 27; Tripurasarasamuchchaya, constitutes the power field (shakti-chakra) ch. 3, p. 8; Rudrayamala, Part 2, 2 5 . 5 1 ; Shiwa-

( - Niruttaratantra, ch. 4, p. 7). This is the sanghita, 2.16; and Goutamiyatantra, 34.36).

nadi-system.

Nadis are of two kinds: gross or material, From the yoga viewpoint, the ida, pingala
and subtle or non-material. T h e gross nadis and sushumna arc of great i m p o r t a n c e ; are nerves, arteries, veins, capillaries, lymphatic and of the three, the sushumna is the highest.

vessels and other tubular organs of the body.

T h e sushumna is in the middle of the ida and The subtle or non-material nadis are called pingala ( - Todalatantra, ch. 2, p. 2; Niruttara-yoga-nadis ( - Shiwapurana, 4.40.5). T h e word tantra, ch. 4, p. 7; Jnanasarikalinitantra, verse nadi is derived from 'nada' = bhrangsha, that is, 1 1 ; Tararahasya, ch. 1, p. 2). T h e ida is on the falling down, running a w a y ; here, in a more left side and pingala on the right side
technical sense, radiating. T h e word 'bhrangsha'

( - Niruttaratantra, ch. 4, p. 7; Gandharwa-is almost similar to the word 'bhresha' = motion.

tantra, ch. 5, p. 2 7 ; Tripurasarasamuchchaya, Kalicharana, the well-known commentator of
ch. 3, p. 8; Bhutashuddhitantra, ch. 6, p. 5; Skatchakranirupana, a most authoritative work Sammohanatantra, part 2, ch. 2, p. 1-2);
on the Tantrika chakra system, says, in

Wishwasaratantra, ch. 1, p. 6; Mundamalatantra, explaining verse 2 of this work, that the word ch. 3, p. 5; Sharadatilakatantra, 25.30; Shaktan-nadi is derived from nada = motion. Therefore, andatarangini, 1.7). T h e positions of the ida nadi is that which is motional or in m o t i o n ; and pingala have been more precisely stated that is, whose nature is motion. T h e word 'wayu'

h e r e : outside the vertebral column are the ida has the same meaning. It is derived from wa =
and pingala, being on the left and the right, motion. T h a t which is in constant motion is that is, the ida is on the left side of the spinal wayu. In a technical sense, wayu is the motional column, a n d the pingala on its right side or active state of life-energy (prana), in which ( - Skatchakranirupana, verse 1). Also, on the force-motions are exhibited. T h e principal force-left side of the vertebral column is the ida motions are five, and they are termed prana-nadi, and on its right side is the pingala nadi wayu, apana-wayu, samana-wayu, udana-wayu

( - Tararahasya, ch. 4, p. 22), and, outside the and wyana-wayu. T h e pranic wayus are in-vertebral column, is the ida on its left, and the separable from nadis.

pingala on its right ( - Koulawalitantra, ch. 22, p . 79).

It has been stated t h a t the ten wayus -
prana, apana, samana, udana, wyana, naga,

T h e accurate position of the sushumna cannot karma, krikara, dewadatta and dhananjaya, move be determined from the statement that it is in the in all the nadis ( - Shandilyopanishad, 5.4.12; middle of the ida a n d pingala. It has been and also Warahopanishad, 5.31). As the nadis, stated: ' T h e principal nadi (sushumna) is in termed yoga-nadis, are not material structures front of the vertebral column (merudandagre)'

but subtle ( - Shiwasanghita, 2.17), it should ( - Karikalamalinitantra, ch. 2, p. 4). Here, the be interpreted in a technical m a n n e r . T h e word 'agre' has been used, and it denotes 'in nadis do not exist as tubules or wires, but are front of. From this it can be assumed that the subtle lines of direction along which the wayus sushumna is outside and in front of the vertebral move. This means that the wayus which are
column. Apparently, this is supported by the constantly in motion are also nadis, as motion is following passage: 'O Shiwa, the ida nadi
associated with the lines of direction. It has been which is deathless substance of moon is on the more clearly stated that the nadis are the
left of the vertebral column, the sun-like pingala prana-flows (pranawahini) ( - Niruttaratantra, on its right side. Outside it (tadbahye)

ch. 4, p. 7; Yogachudamanyupanishad, 16). In and between these two (tayormadhye) is the
other words, the nadis are pranic force-radiation-fire-like sushumna' ( - T a n t r a c h d a m a n i quoted lines, and their existence is inseparable from the by Kalicharana in explaining verse 1 of Skat-existence of the pranic force-motions. T h e plexus-chakranirupana). Kalicharana has rejected this 167

T h e Chakra System statement on the ground that it contradicts T h e exact position of the sushumna has been verse 2. But 'tadbahye' can be interpreted as out-more clearly indicated in the following passages: side the ida and the pingala. In that case, it will

' T h e principal nadi (sushumna) which is in the mean that the sushumna is outside of and between form of moon-sun-fire is in the vertebral column the ida and pingala, not outside the vertebral (merudande)' ( - Gandharwatantra, ch. 5, p. 27).

column.

Here, 'in the vertebral column' means within It has been stated : ' T h e sacred nadi sushumna the vertebral column, not outside it. ' T h a t nadi which bestows all success is in front of the (sushumna) which is absolutely calm (that is, vertebral column (merupuratas)' ( - T a r a r a h a -
realizable only through concentration) and
sya, ch. 4, p. 22). T h e word puratas means in which gives liberation, is inside the vertebral front of. It should be interpreted to mean that column (merumadhyasthita)' ( - Todalatantra, the sushumna is in the anterior part of the ch. 2, p. 2). Here, it is clearly stated that the vertebral column. It has been stated: ' T h e sushumna is inside the vertebral column, not sushumna, resting on the vertebral column outside it. Also, ' T h a t (nadi) which is inside the ( p r i s h a w a n g s h a n g samashritya), is between the vertebral column (merumadhye) extending from ida and the pingala' ( - Tripurasarasamuchchaya, the muladhara to the brahmarandhra, and is all ch. 3, p. 8 ) ; and ' T h e moon-sun-fire nadi knowledge and in the form of fire, is sushumna'

(sushumna) rests on the vertebral column'

( - Sammohanatantra, Part 2, ch. 2, p. 2).

( - Shiwasanghita, 2.17). Here, it should mean H e r e also it is clearly said that the sushumna that the sushumna rests interiorly on the vertebral is inside the vertebral column. 'She who is column. Raghawabhatta, the well-known com-inside the vertebral column (merumadhye) is m e n t a t o r on the Sharadatilakatantra, has m a d e the multiform sushumna' ( - Rudrayamala, Part this clear. T h e text says: ' T h e nadi sushumna, 2, 27.52). 'Smnumna is inside (madhyaga = being resting on the vertebral column (wangsha-inside) the winadanda termed prishthawangsha mashrita), is between them (the ida and the (that is, the vertebral column)' ( - Tantraraja-pingala)' ( - Sharadatilakatantra, 25.30). In ex-tantra, 27.35). 'She (sushumna) is inside the plaining this verse, Raghawabhatta says:

vertebral column (prishthamadhyagata = being

'Wangsha means the spinal column, and ashrita inside the spinal column), extending to the denotes tadantargata = being in the interior h e a d ' ( - Koulawalitantra, ch. 22, p. 79). 'The of the spinal column', as it is said: 'She
principal (nadi sushumna) who is moon-sun-fire (sushumna) who is inside the void of the vertebral is inside the vertebral column (merudandantar =
column (mundadharadanda), extending from
being inside the vertebral column), ( - Shaktan-the head to the a d h a r a (muladhara).'

andatarangini, 4.7). From all this we can come to the definite conclusion that the sushumna is In commenting on the verse ' T h e nadi
inside the vertebral column.

sushumna is in the middle . . . ' (Shatchakranirupana, verse 1), Kalicharana says that 'in the It has been stated ' W h a t is called wichitra middle' (madhye) means inside the void of the (the nadi chitra or chitrini) . . . is inside her vertebral column. This is what Shatchakra-

(sushumna)' ( - Gandharwatantra, ch. 5, p. 27).

nirwpana actually means, and that is proved by

' T h a t nadi which is inside the sushumna is the verse 2, in which it has been stated: 'Inside her chitrini' ( - Sammohanatantra, Part 2, ch. 2, (the nadi wajra) is chitrini . . . who pierces all p. 2). F u r t h e r in Sharadatilakatantra, 25.34; the chakras lying inside the vertebral column Tripurasarasamuchchaya, ch. 3, p. 8; and
and appears luminous because of these lotuses Shaktanandatararigini, 4.8. These passages in-which are strung on her' ( - Shatchakranirupana, dicate that the chitrini is inside the sushumna, verse 2). T h e chakras which are inside the spinal but that does not mean that the chitrini is column are strung on the chitrini, a n d the next to the sushumna as the second nadi within chitrini is inside the wajra, and the wajra is inside it. Inside the sushumna is the nadi wajra, and the sushumna. T h e sushumna, consequently, is inside the wajra is chitrini. So it has been stated: inside the vertebral column, not outside it.

'Inside the sushumna is the bright nadika (nadi) 168

T h e Tantrika System of Chakras which is called wajra, and in it (within the wajra) who is Shabdabrahman, passes, or, it can be is the subtle chitrini; and Kundali passes through said that it is this void-path which leads to the it' ( - Rudrayamala, Part 2, 25. 5 1 - 5 2 ) . And, sahasrara, the abode of Shiwa or Brahman.

'Inside the sushumna. is the wajra nadi, and When it is said that the brahmarandhra is
inside it (wajra) is the highest nadi called chitra within the brahma nadi, it means that the (chitrini); and within it lies the supreme Kundali'

immediate, outer aspect of the void is the

( - Tantrarajatantra, 27.44). Also in Shatchakra-brahma nadi, that is, the brahma nadi contains nirupana, verses 1 , 2 ; Tararahasya, ch. 4, p. 22; this innermost void termed brahmarandhra.

Koulawalitantra, ch. 22, p. 7 9 - 8 0 ) .

T h e chitrini-power-radiation remains outside It has been stated: ' T h e brahma nadi is inside the brahma nadi. W h e n the brahma or the the chitrini' ( - Todalatantra, ch. 8, p. 15).

brahmarandhra is not mentioned, it simply

Moreover, 'Inside her (chitrini) is the brahma denotes that the inmost void is part of the chitrini.

nadi, which extends from the oral orifice of Kalicharana (in his commentary on verse 2,

Hara (here, Swayambhu-linga) to a point beyond Shatchakranirupana) says that the brahma nadi which Adidewa (Paramashiwa in sahasrara) is is the course along which kundalini, who is in situated' ( - .Shatchakranirupana, verse 2). And the nature of Shabdabrahman, moves to Parama-in Tararahasya, ch. 1, p. 2; ch. 4, p. 22; K o u l a -
shiwa; it is the void aspect within the chitrini walitantra, ch. 22, p. 8 0 ; Shaktanandatarangini, nadi, and there is no other nadi inside the chitrini.

4.8. 'The brahma nadi has also been termed T h e brahma nadi is the brahma-void, and so brahmarandhra' ( - Shiwasanghita, 2.18). it is called brahmarandhra, and through it Further ' T h e supremely subtle brahmarandhra Kundali passes.

lies in her (chitriri)' ( - Sammohanatantra, Part T h e sushumna extends from the mula to the 2, ch. 2, p. 2, and in Sharadatilakatantra, 25.32.

brahmarandhra. So it has been stated: ' T h e And 'Inside it (chitra nadi = chitrini nadi) is sushumna, which is in the nature of fire and is the exceedingly subtle brahmarandhra' ( - Tri-endowed with all power, lying inside the
purasarasamuchchaya, ch. 3, p. 8).

vertebral column, extends from the mula (root) According to some authorities, the brahma-to the brahmarandhra' ( - Gandharwatantra,
randhra is within the brahma nadi. It has been ch. 5, p. 27). Also in Bhutashuddhitantra,
stated: 'The brahmarandhra, which extends
ch. 6, p. 5; Shaktanandatararigini, 4 . 8 ; Tantra-from the mouth of Hara (that is, the orifice rajatantra, 27.36. It has also been stated that of Swayambhu-linga in the muladhara) to
the sushumna 'extends from the middle of the Sadashiwa (that is, to the point beyond which kanda (the root or the origin of the nadis) to lies the sahasrara in which lies Sadashiwa), is the shiras (the head, or c e r e b r u m ) ' ( - Shatcha-within it (brahma nadi ( - Koulawalitantra, kranirupana, verse 1).

ch. 22, p. 80). Also in Shaktanandatararigini, 4.8.

It has been stated: ' I n the region below the There are other authorities who have not
genitals and above the anus (that is, the
mentioned the brahma nadi or the brahmaran-perineum), is the kanda-mula (central root) dhra, but who speak about the movement of
of oval shape, from which 72000 nadis have

Kundalini through the chitrini. It has been originated' ( - Sammohanatantra, Part 2, ch. 2, stated: 'There lies the subtle chitrini through p. 1). T h e kanda-mula is the source, resembling which Kundali moves' ( - Rudrayamala Part 2, a bulb of oval shape, from which all nadis 25.52). Furthermore, ' T h e supreme Kundali arise. T h e kanda-mula is externally in the perineal is within it (chitra)' ( - Tantrarajatantra, 27.44).

region, but, interiorly, it is inside the coccyx This means that in the innermost part of the (the terminal part of the vertebral column), chitrini-power-radiation there is a void where in a position just below the muladhara.

there is no radiation. This inmost void has been When it is said that the sushumna extends from termed brahma nadi, or brahmarandhra. T h e the mula, it does not mean from the muladhara, word randhra here denotes the vacuity deepest but from the kanda-mula which is the source within. It is this void through which kundalini, of all nadis. T h e sushumna arises from the middle 169

T h e Chakra System
or the central part of the kanda-mula, which is chitra (chitrini). It is also termed sushumna-just below the muladhara chakra. It then passes Kundali. T h e brahmarandhra and others (the through the whole spinal column and the head chakras) are to be thought of in the chitra-to reach the brahmarandhra. It (sushumna) power' ( - Shiwasanghita, 5. 161-5).

goes to the terminal point of the brahmarandhra It is indicated here that the end point of the ( ' b r a h m a r a n d h r a n t a ' ) , that is, to the end of sushumna and, consequently, the end of the brahmarandhra ( - Bhutashuddhitantra, ch. 6, brahmarandhra is in the palatine region in its p. 5; Tantrarajatantra, 27.36).

upper border beyond which is the guru chakra, T h e kanda-mula has also been termed kanda.

which is the lower part of the sahasrara. We It has been stated that between the genitals and have noted that the brahmarandhra or the
the anus (that is, in the perineal region) lies brahma nadi starts from the orifice of the
kanda, which is circular; and the nadis proceed Swayambhu-linga, situated in the muladhara, from this kanda ( - Sharadatilakatantra, 25.

and extends to reach the proximity of the guru 28 - 9). T h e kanda is not actually situated directly chakra. But the sushumna starts from the kanda, in the perineum, as a physical organ, but inside which is just below the muladhara. T h e wajra the coccyx which is related to the perineal and the chitrini also arise from the starting point region. T h e word kanda has also been used in the of the sushumna. T h e brahmarandhra arises Shatchakranirupana, verse 1.

from the orifice of the Swayambhu-linga. So T h e wajra nadi is inside the sushumna. It the sushumna, and along with it the wajra has been stated that the wajra extends from the and chitrini, starting from the point just below genitals to the head ( - Shaichakranirupana, the muladhara, extend upwards. At the point verse 1; Koulawahtantra, ch. 22, p. 80). Here the of the orifice of Swayambha-linga brahmaran-genitals m e a n the perineal region connected dhra emerges within the chitra, and then the with the genitals. It actually indicates the kanda sushumna, wajra, chitrini and brahmarandhra, within the coccyx. T h e wajra arises within all extend upward and reach the terminal point the sushumna. at its starting point below the of the head which is immediately adjoining to, muladhara. It passes along with the sushumna but not continuous with, the guru chakra.

to the head, that is, the end point of the brahma-Chitra (chitrini') is in the form of power.

randhra where the sushumna ends. Inside the T h e chitra-power has been termed sushumna-wajra is the chitrini. T h e chitrini extends from Kundali. T h e term indicates that the chitra-the point from which the wajra starts, and ends power creates the brahmarandhra through which where the sushumna and the wajra end, that is, Kundalini passes. T h e brahmarandhra is actually at the terminal point of the brahmarandhra.

the Kundali-power-motion. When there is no

It has been stated : 'Above it (the ajna chakra) Kundali-power-motion, the brahmarandhra re-is the splendid sahasrara where lies the end point mains in a potential form. T h e nature of the of the sushumna with its void-part in the talumula chitra-power is that it concentrates and

(the end point of the palatine region). From here centralizes to form chakras throughout its course the sushumna, which supports all nadis, goes at certain points. T h e chakras are in the chitrini.

downwards to the triangular region of the

It has been stated that all the chakras are strung muladhara. . . . In the talusthana (palatine re-on the chitrini' ( - Rudrayamala, Part 2, 25.52; gion) is a lotus (that is, guru chakra) which Shadamnayatantra, 5. 111; Koulawalitantra, ch.

is (the part of) sahasrara. In the pericarp of this 22, p. 80). T h e chakras are not external objects lotus (guru chakra) is a triangle, facing behind, attached to the chitrini. T h e chitra-power where lies the end point of the sushumna with concentrates and develops into a chakra. The its inmost void. This void is termed brahmaran-development of the brahmarandhra within the dhra, which extends from here to the muladhara chitrini, and of the chakras in it, are the two lotus. Inside the sushumna (or more accurately, specific power phenomena of the chitrini.

wajra), and around the brahmarandhra, always T h e chitrini is lustrous and radiates lifelies the power of the sushumna. This power is the energy; in it are the deities ( - Sammohana-170

T h e Tantrika System of Chakras tantra, Part 2, ch. 2, p. 2; Gandharwatantra, mohanatantra, Part 2, ch. 2, p. 2; Sharada-ch. 5, p. 27); the five bhuta-principles and five tilakatantra, 25.34), and they are conveyed to the deities are there (in the lower five chakras) ida and pingala. T h e sushumna assumes different and it is luminous with five colours ( - Koulawali-forms ( Rudrayamala, Part 2, 27.52), because tantra, ch. 22, p. 8 0 ; Tripurasarasamuchchaya, of its connection with the ida a n d pingala.

ch. 3, p. 8 ) ; it is pure, deathless and blissful; T h e sushumna is all knowledge ( - Sammohana-it is the divine path ( - Shiwasanghita, 2. 1 9 - 2 0 ) ; tantra, Part 2, ch. 2, p. 2) and all power
it is moon-bright and contains all deities, and ( - Gandharwatantra, ch. 5, p. 27; Shaktan-is realizable by the yogis ( - Shaktanandatarari-andatarangini, 4 . 8 ; Goutarmyatantra, 34.39).

gini, 4.8); it is extremely subtle and pure In sushumna, three primary attributes (gunas) are intelligence, and is revealed through yoga to operating ( - Niruttaratantra, ch. 4, p. 7). T h e the yogis ( - Shatchakramrupana, verse 2). It is sushumna is exceedingly subtle ( - Bhatashuddhi-in the nature of sentience (sattwaguna), but the tantra, ch. 6, p. 5; Rudrayamala, Part 2, 25.51), brahma nadi which is inside it, is in the nature and this is why it cannot be known sensorially, of inertia (tamoguna), and the wajra, within but is 'seen' by the yogis through deep con-which lies the chitrini, is in the form of energy centration ( - Goutarmyatantra, 34.39). T h e (rajoguaa) ( - Niruttaratantra, ch. 4, p. 7).

sushumna is fit for yoga ( - Shiwasanghita, This means, that the energy-principle predo-2.16), as it is non-undulatory ( - Todalatantra, minates in the wajra, and owing to its influence ch. 2, p. 2). Concentration on moon-and-sun-its power radiates also centrifugally. In the form is done in the sushumna ( - Wishwasara-chitrini, the power-radiations are essentially tantra, ch. 2, p. 11). T h e sushumna is spiralled centripetal, concentrated and imbued with con-from right to left ( - Bhutashuddhitantra, ch. 6, sciousness, because of the influence on it of the p . 5).

sentience-principle. Because of this, the chitrini T h e ida is in the form of moon ( - Gandharwa-is only realizable in deep concentration. More-tantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, over, the chakras which are in the chitrini p. 5; Sammohanatantra, Part 2, ch. 2, p. 1; can only be known by concentration-knowledge-Wishwasaratantra, ch. 1, p. 6; Mundamalatantra, light (sukshmajnana) ( - Shadamnayatantra, 5.

ch. 3, p. 5; Rudrayamala, Part 2, 27.51;

204). In the brahmarandhra, the inertia prin-Goutamiyatantra, 34.36), so it causes the con-ciple predominates and, consequently, all power-servation of energy in the body and calmness radiations cease, and a void is created where in the mind. It is in the nature of power
nothing but kundalini can penetrate. This is ( - Gandharwatantra, ch. 5, p. 2 7 ; Sammohana-why this tamas void is called the brahma-void tantra, Part 2, ch. 2, p. 2; Shaktanandatararigini, (brahmarandhra).

4.7; Rudrayamala, Part 2, 271. 5 1 ; Goutamiya-It has been stated that the sushumna is in the tantra, 34.37), because the power is con-form of moon, sun and fire ( - K a r i k a l a m l i n i -
served there. In ida lies the deathless
tantra, ch. 2, p. 4; Gandharwatantra, ch. 5, p. 27; substance (amrita) ( - Gandharwatantra, ch. 5, Shaktanandatararigini, 4.7; Shiwasanghita, 2.17).

p. 27; Sammohanatantra, Part 2, ch. 2, p. 2; This means that the sushumna exerts the in-Shaktanandatarangini, 4.7; Rudrayamala, Part fluence of its moon aspect on the ida and that 2, 271.51; Goutamiyatantra, 34.37), so it is of its sun aspect on the pingala, and the control suitable for concentration and all spiritual influence on both as fire. In the sushumna the activities. Ida is white (in colour) ( - Gandharwa-control factor predominates because its basic tantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, nature is fire which exhibits the power of control.

p. 5; Sammohanatantra, Part 2, ch. 2, p. 1; So it has been said that the sushumna is in the Rudrayamala, Part 2, 2 7 . 5 1 ; Goutamiyatantra, nature of fire ( - Gandharwatantra, ch. 5, p. 2 7 ; 34.36).

Sammohanatantra, Part 2, ch. 2, p. 2; ShaktanT h e pingala is in the form of sun and masculine andatarangini 4.8). In the shushumna, both the in character ( - Gandharwatantra, ch. 5, p. 2 7 ; moon and the sun radiations occur ( - Sam-Bhutashuddhitantra, ch. 6, p. 5; Sammohana-

171

T h e Chakra System
tantra, Part 2, ch. 2, p. 2; Shaktanandatarangini, sushumna arises from the central part of the 4 . 7 ; Goutami'yatantra, 34.37). It indicates that kanda, and goes upward through the vertebral energy is released and consumed in the activities, column and the head and ends at a point which and muscular activities requiring great strength is externally cerebral and immediately adjoins and speed are maintained by the influence of the extra-cerebral guru chakra. There is no the pingala. T h e pingala also causes diversifica-direct continuation of the sushumna with the tion of the mind. This is due to the sun-power.

guru chakra, which is the lower stratum of the To overcome it, it is necessary to practise sahasrara.

concentration-on-sun ( - Wishwasaratantra, ch.

T h e wajra develops within the sushumna

2, p. 11). T h e pingala is like the pomegranate as its second internal nadi, and extends from the flower in colour (that is, vermilion) ( - Gandha-beginning of the sushumna to the point where the rwatantra, ch. 5, p. 27; Sammohanatantra, Part sushumna ends. T h e chitrini develops within the 2, ch. 2, p. 2; Rudrayamala, Part 2, ch. 27,52; wajra as the third interior nadi, extending from Goutamiyatantra, 34.38).

the beginning of the wajra and terminates

T h e ida and pingala are the pranic flows
at the point where the sushumna ends. Within ( - Niruttaratantra, ch. 4, p. 7). T h e ida starts the chitrini, there is a void termed brahma from the left side and the pingala from the right nadi, or brahmarandhra, extending from the side of kanda-mala, and are on the left and the orifice of Swayambha-linga situated within the right side of the triangle situated in the muladhara muladhara, to the point where the sushumna ( - Shiwasanghita, 5.172) when passing upwards.

ends. In fact, the sushumna itself is a system T h e ida is placed on the left a n d the pingala consisting of the outermost sushumna, interior on the right side of the vertebral column.

to it the wajra, and inside the wajra is the chitrini.

T h e y are shaped like bows ( - Sammohanatantra, T h e chitrini has a void inside, which is called Part 2, ch. 2, p. 2). T h e y arise from the kanda, brahma nadi or brahmarandhra.

pass by the left and the right side of the malaT h e sushumna has three aspects: moon, sun dhara-triangle, a n d d u r i n g their course they are and fire. It radiates its power to the ida and like bows and reach the ajna chakra. T h e y pingala by its moon and sun factors respectively.

also take another position. When they go

It exercises its control influence on the ida and upwards, they encircle the chakras (from the the pingala by its fire aspect. T h e fire power is muladhara to the ajna) by alternating from left fully awakened by the control of pranic radiations to right and right to left ( - Yamala quoted by and is centralized in the wajra. T h e chitra-power Kakcharana in his commentary on Shatchakra-is termed sushumna-Kundali, because it makes nirupana, verse 1). In the bow position, the ida the brahmarandhra fully patent when the Kunda-and pingala radiate independently, and in the li-power passes through it. T h e chakras are in circling position, they are energized and harmoni-the chitrini. T h e brahma nadi is in the nature zed by the sushumna.

of inertia (tamas), the chitrini in the nature of sentience (sattwa), and the wajra in the nature of energy (rajas). T h e three primary S u m m a r y
attributes (gunas) operate in the sushumna.

T h e ida is in the form of moon and power

T h e r e are i n n u m e r a b l e nadis which form the and its radiations contain deathless-substance.

nadi-system. These nadis are subtle and are It is white in colour. T h e pingala is in the form called yoga-nadis. From the yoga-viewpoint
of the sun, and its colour is vermilion. T h e ida the three nadis - ida, pingala and sushumna originates from the left side of the kanda-mula, are the most important. T h e nadis are pranic and the pingala from the right side, remaining force-motions creating subtle lines of direction.

to left and right respectively of the sushumna All the nadis originate from the kanda-mula -
which is between them in the central position the central root, lying below the position of the of the kanda. T h e n sushumna extends upwards muladhara chakra (within the coccyx). T h e through the vertebral column, but the ida and 172

T h e Tantrika System of Chakras the pingala leave the vertebral column and
to la (that is, ba, bha, ma, ya, ra, la) which extend upward to reach the ajna, remaining
are of shining coral-red. In the pericarp of the on the left a n d the right respectively of the chakra is (the 'water'-region of) Waruna. H e r e vertebral column. W h e n they go upwards, lies the Power named Rakini. Concentration
they assume two positions: bow a n d circling.

should be m a d e on her. Here are also the T h e sushumna., when going upwards, assumes centres of taste and sex principles.

a spiral form.

T h e next chakra is the manipuraka. It has ten petals, dark blue in colour. T h e petals are o r n a m e n t e d with the letters from da to pha of lightning-like colour. In the pericarp of the Tantrika Systems of Chakras
chakra is the region of 'Fire'. H e r e lies Deity R u d r a , endowed with the power of destruction, a n d with him is Power Lakini. Concentration According to the type of spiritual practice and, should be done on R u d r a and Lakini. H e r e is the consequently, the mode of concentration, there centre of the sight-principle.

are some differences in the systems. Here is the T h e next chakra is anahata. It has twelve exposition of the main thirteen Tantrika systems petals of deep red. T h e shining letters from ka of chakras, of which six systems are expounded to tha are on the petals. In the pericarp of the by Shiwa.

c'hakra is 'air'. It is also the seat of j i w a t m a n .

H e r e is a triangle in which are situated Bana-linga. Power Kakini is also there. It is the 1 T h e chakra systems as expounded by Shiwa centre of the touch principle.

T h e next is the wishuddha chakra situated System A
in the neck region. It has sixteen petals which T h e first chakra is the adhara, having four are smoke-coloured and contains the sixteen petals of molten gold (that is red). On the petals vowels (from a to ah) on its petals. In the pericarp are the four letters from wa to sa, (i.e. wa, she, of the chakra are the akasha (that is, the region sha, sa). Inside the pericarp of the chakra is of the void), and Deity Shiwa mounted on an a beautiful triangle which is in the nature of the elephant. It is the centre of the hearing and deities Brahma, Wishnu and Shiwa, and of will, speech principles.

consciousness and action. Swayambhu-linga with T h e next is the ajna chakra. It has two petals, kundalini coiled around him is in the triangle.

white in colour, a n d ornamented with the There is the desire-germ (Kamabija, that is the letters ha and ksha. In the pericarp of this mantra 'Kling') in the triangle, which is to be chakra is a triangle where lies Itara-linga.

concentrated on. Here are the centres of smell, Power Hakini is situated here. Manas, buddhi, locomotion and elimination principles. In this ahankara and prakriti are there (in separate chakra lies Power (Shakti) Dakini, and con-chakras but closely connected with the ajna).

centration should be done on her. All these T h e n there is the great lotus sahasrara. This are in the 'earth'-region (lying in the pericarp perpetual sahasrara is white and stands with of the muladhara). Concentration should be
its face turned downward. On its petals are the made on kundalini in this m a n n e r : she is shining letters from a to ksha (that is, fifty splendorous like ten-million moons a n d is in the letters). Connected with the pericarp of the nature of Supreme Brahman; she has three
chakra are the inmost spirit (antaratman) and eyes and four arms and is mounted on a lion; G u r u (in the twelve-petalled guru chakra which she holds a book and a lute, and makes the
is the lower aspect of the sahasrara). (Below the gestures of granting boons and of dispelling fear.

guru chakra) there are the 'sun'-sphere (surya-T h e next is the swadhishthana which is situated mandala) (which appears to be the manas in the genital region. It has six petals of vermilion chakra, just above the ajna), and the 'moon'-
colour. On the petals are the six letters from ba sphere (chandra-mandala) (that is, the indu 173

T h e Chakra System
chakra above the manas chakra). T h e n comes and she has kept the orifice of the linga
the m a h a n a d a - w a y u (that is, the wayu in the closed by her mouth. T h e bija of Indra (that is, form of m a h a n a d a - the great power of control)

'Lang') is situated on the left side of the linga.

(that is, supremely controlled pranic power, Above the nada of the bija (the crescent aspect effecting natural kumbhaka). A n d then (above of the ''Lang' bija) is the seat of Deity Brahma the wayu) is the brahmarandhra (here is the who is the creator a n d the lord of all created terminal part of the brahmarandhra which
beings. On his left side is Goddess Sawitn
bears also the same n a m e ; the chakra termed who is the source of the Weda.

brahmarandhra or nirwana is here). Inside the Above this is a shining lotus called bhima

(brahma) randhra (that is, the nirwana chakra) (swadhishthana). It has six petals of vermilion is the untinged and blissful Wisarga (that is, the colour. Inside the pericarp of the lotus is a Power which goes outside the b r a h m a r a n d h r a ) .

circular region with four doors, wherein lies the Above it (that is above the sahasrara) is the bhuwar-world. H e r e lies Deity Wishnu with divine Shankhini (Supreme Power who is in the Shri (Goddess Lakshmi) on his left side, and spiral form and supremely tranquil in n a t u r e ) , Wani (Goddess Saraswati) on his right side.

and who (in her power aspect) creates, maintains

"Wishnu is dressed in yellow raiment and is and destroys. Below Shankhini is the 'moon'-
ornamented with a garland of flowers of all sphere (within the sahasrara proper) where
seasons (wanamala), and tranquil in appearance.

lies a triangle which is the abode of Shiwa He is the maintainer of the universe. His abode (Kailasa). H e r e is the perpetual and unchanging is called the waikuntha-world. On the right side amakala (that is, the power which maintains of it is the goloka (a world) where Deity Krishna, consciousness in a state of samadhi). Within holding a flute in his two hands, and Goddess it is the nirwanakala (the power named nirwana) R a d h i k a are situated.

in coil. Within it (nirwanakala) is the nirodhika Above it is a great lotus (manipura) which has (power of supreme control) in the form of fire.

ten petals of black colour like rain clouds.

T h e r e is the supreme Nirwanashakti (Kundalini On the petals are the letters from da to pha in her all-absorbing power aspect), who is the (ten letters) with nada-bindu (that is, matrika-source of all. In this power (Nirwanashakti) letters). Inside the pericarp of the lotus is a is i m m u t a b l e supreme Shiwa. At this point, triangle of red colour like the rising sun, and is kundali-power goes through the brahmarandhra ornamented with the swastika marks on its
back to the muladhara lotus ( - Kankalamalini-three sides. Inside the triangle is the wahni-bija tantra, ch. 2, abridged).

(the 'fire'-germ m a n t r a 'Rang'), seated on a r a m . H e r e lies the abode of Rudra. Deity System B

R u d r a and Goddess Bhadrakali are here. This T h e brahma lotus (muladhara chakra), which lotus is called the swar-world.

stands with its face turned downward, has

Above it, there is the beautiful wimala (pure) four petals. Inside the pericarp of the lotus lies lotus (that is, the anahata chakra). It has twelve the beautiful 'earth'-region which is q u a d r a n -
petals of deep red colour on which (are twelve gular and encircled by the seven 'seas'. T h e r e letters from ka to tha) of the colour of pure is a triangle on the square region, which is the vermilion. Inside the pericarp of the lotus is a seat of 'love-desire'. Inside the square region shining hexagonal region where lies the beautiful lies the bija (germ-mantra) L ang' which is wayu-bija ('Yang'). Here are Deity /shwara in the form of Deity Indra, mounted on the
and Goddess Bhuwaneshi (the mother of the
king of elephants. Within the triangle is the universe), lying on his left side. This chakra is great lord Shiwa in the linga form (a form suitable called the mahar-world.

for concentration). T h e power, an aspect of Above it, there is the fascinating nirmala
which is m a y a (negato-positivity), in a coiled (free from impurities) lotus (that is, the
form like a serpent (that is, kundali-power), wishuddha chakra). It has sixteen petals. In encircles the linga by the three and a half coils, the pericarp of the lotus is the 'moon'-sphere 174

T h e Tantrika System of Chakras (a circular region), where lies a hexagonal (Supreme Consciousness) as one. He who is
region. Inside it are (Power) Gouri a n d on her M a h a r u d r a is Mahawishnu and M a h a b r a h m a .

right side Deity Sadashiwa, seated on a bull-T h e three are the one, only there is the difference lion (one half bull and the other half lion).

in n a m e ( - Nirwanatantra, ch. 4 - 1 0 , abridged).

Sadashiwa has five faces and each face has three eyes. He is like a mountain of silver (that is, System C
of white colour and motionless), and his body muladhara. In the muladhara, there is a triangle is smeared with ashes. He is clothed in a tiger called tripura which is in the nature of will, skin and is ornamented with a garland of gems.

knowledge and action. Inside the triangle lies He is in the form of the united Power-Conscious-Swayambhu-linga shining like ten-million suns.

ness (arddhananshwara, that is, Power Gouri Concentration should be done on his fourth
is the half of Sadashiwa's body). Sometimes he aspect (turiya, that is, the concentration aspect) is only of lustre, and sometimes he is without which is deep red. Above it is Kundali as his any form. This chakra is called the jana-world.

crest, and of red colour. Kundali is supremely Above it is the j n a n a (ajna) lotus. It has two subtle. She is the Supreme Power as Goddess petals. It includes the 'full-moon'-sphere (purnaM a h a t r i p u r a s u n d a n . She is the sentience prin-chandra-mandala, that is, the indu chakra) ciple in all beings. She is Shabdabrahman. She within which is a nine-cornered region, m a d e of is splendorous and is in the nature of being-wishing-gem (chintamani). Here lies S h a m b h u -
consciousness-bliss and eternal. She is within bija (that is, the germ-mantra of the God Shiwa -
all beings in a coiled form. T h e lotus has four

'Hang') which is in the form of a swan (hangsah).

petals of red colour, and on the petals are the The 'swan' (the bija mantra) is Supreme
letters from wa to sa (four letters) of shining Brahman (without any form) a n d also in the golden colour. It is the root a n d support of all form of Shiwa (that is, wachaka-shakti - power-chakras.

in-sound-form, of the mantra 'Hang' is Shiwa Above it is the lotus called swadhishthana
in divine form, and the wachya-shakti - power which has six petals of fire-like red. On the petals as Consciousness, of the mantra is Supreme
are the letters from ba to la (six letters) of Brahman). In the internal aspect of the 'swan'

diamond-colour (that is, shining white). T h e (that is, in the bindu of 'Hang') is Deity Para n a m e swadhishthana is derived from swa to Shiwa and on his left is the all blissfull Goddess m e a n supreme linga.

Siddhakali. This chakra (jnana) is called the Above it is the great chakra - manipura, tapas-world.

situated in the navel region. This centre is like Above the j n a n a lotus is the sahasradala mam (jewel), so it is called manipura. T h e lotus (thousand-petalled) lotus. It stands with its has ten petals of golden colour which shine like face downward and is situated in relation to lightning. T h e petals have the letters from da the head (just beyond it). T h e petals of the lotus to pha (ten letters) on them. (Deity) Wishnu are endowed with all power. T h e y are diversified is established in this lotus.

and variegated, presenting white, red, yellow, Above it is the anahata lotus which has twelve black and green colours. Now they a p p e a r as petals of red colour like the rising sun. T h e white, the next moment they are red, and then petals are o r n a m e n t e d with the letters from ka yellow, and again white and then green. T h e to tha (twelve letters) of red colour. Inside the lotus is called the satya-world. Inside the pericarp lotus (in the pericarp) is Bana-linga (Shiwa of the lotus, there is a vast ocean of nectar wherein in the linga-form named Bana), shining like lies the isle of gems (manidwipa). T h e r e is a 10,000 suns. T h e anahata-sound (non-sensory wishing-tree (kalpadruma) where is situated a suprasound) arises in this lotus, so it is called lustrous temple with four doors. Inside the temple by the yogi's anahata. It is the abode of bliss is an altar m a d e of fifty matrika-letters. On it where lies the divine spirit (parapurusha).

lies a jewelled throne on which is seated M a h a k a l i Above it is the lotus termed wishuddha

(Supreme Power) united with M a h a r u d r a which has sixteen smoke-coloured petals on

175

T h e Chakra System
which are placed the shining sixteen letters jiwa (the embodied being) in its divine aspect, (from a to ah). In this lotus, the embodied being like the flame of a l a m p , in the form of conscious-

(jiwa) is purified because of his realization of ness and power, quiescent, pure and of golden Hangsah (Supreme Being), so it is called
colour.

wishuddha. It is also called akasha (because T h e next is the smoke-coloured wishuddha
it is the seat of akasha - the 'void'-principle).

with sixteen vowels (letters from a to ah on its Above it is the ajna chakra where lies the
sixteen petals). Inside it lies akasha (void) which Supreme Spirit. T h e lotus has two petals on is in the form of power.

which are the letters ha and ksha. T h e y are Thereafter is the ajna-puri (-chakra). It has moonlike white. T h e transference of divine two petals on which are two letters (ha and knowledge (Guru's ajna) occurs here, so the ksha). T h e y (petals and letters) are white in lotus is called ajna.

colour. H e r e , divine knowledge (Guru's ajna) is Above it is the kailasa (chakra), a n d above imparted (to disciples), so it is called ajna.

the kailasa is the bodhini (chakra). Above the Next is the sahasrara. It lies in connection bodhini is the sahasrara (having 1000 petals) with (but beyond) brahmarandhra where is
lotus which is the centre of Bindu (bindu-
situated Sadashiwa. T h e Supreme Power (as sthana) ( - Gandharwatantra, ch. 5, a b r i d g e d ) .

Mahakundalini) is in union with Sadashiwa.

This lotus has 1000 petals. Within the lotus is the System D
region of power where lies Sadashiwa, who is pure T h e basic lotus is the muladhara which has consciousness and motionless like a corpse
four petals of deep red colour. On the petals are ( - Bhutashuddhitantra, ch. 1-3, abridged).

the matrika-letters from wa to sa. T h e r e is a beautiful bright triangle inside (the pericarp of) System E
the lotus where lies the 'earth'-germ mantra T h e muladhara,swadhishthana, manipuraka, (Lang). Within the triangle is situated Shiwa (in anahata, wishuddha and ajna are the six chakras linga-form) of a dark-green (shyamala) colour.

which are situated in the anal, genital, navel,

•Concentration should be done on him. H e r e (in-heart, throat and eyebrow regions respectively.

side the triangle), lies kundalini; who is Supreme T h e basic chakra (adhara pankaja) which is the Power. T h e divine Kundalini, who is (Shabda-) muladhara is above, but linked to the kanda, Brahman, is splendorous like ten million
with its face upwards. T h e muladhara has four lightnings a n d in a latent form, and in coils like petals of red colour. On the petals are the letters a serpent a r o u n d Shiwa.

wa, sha, sha and sa, ornamented with filaments.

T h e next is the swadhishthana, which is the T h e r e is the 'earth'-region which is quadr-seat of the 'water' (-germ-mantra). It has six angular. H e r e is situated (the deity) Indra petals of lightning-like colour, and on the petals mounted on an elephant named Airawata.

are the letters from ba to la which are white in In the lap of the 'earth'-seed mantra (that is, colour. H e r e lies omniscient Shiwa who is to be within the bindu of the mantra 'hang') is the concentrated upon.

child creator (Brahma). Above it is a triangle T h e next is the manipura, which has ten
composed of w a m a , jyeshtha and roudrz lines.

petals of black colour. On the petals are the ten This triangle is the seat of Power (kundalini-black-coloured letters from da to pha with power). Inside the triangle is the tremulous nada-bindu. H e r e lies Shiwa-linga (Shiwa in kama-wayu (desire-radiating power) in seed-linga-form) of black colour like clouds.

form (that is, the kama-bija mantra 'Kling').

H e r e is Swayambhu-linga (Shiwa in the linga-T h e n , there is the anahata-puri (-chakra ).

form n a m e d Swayambha) with his face down-It has twelve petals and on the petals are twelve wards. Divine K.undali is of conch-shell colour letters from ka to tha. T h e colour of the petals (white), a n d like a creeper she is in three and a and letters is white. This is (also called) hrit-half coils around Swayambha-linga and covers padma (heart-lotus) which is in the n a t u r e of the face of the linga. Here also lies (Power) Dakini pure sentience (sattwa). T h e r e , in front, lies 176

T h e Tantrika System of Chakras with instruments in her hands as the door-Above it (ajna) is indu (that is, indu chakra, keeper (that is, the presiding Divinity of the also known as soma chakra) which is situated chakra).

in the region of the forehead (lalatadesha).

Above is the swadhishthana with six petals Above it (indu chakra) is the nada in the form of lustrous red. On the petals are the letters of half-moon. Above it (nada) is the shining ba, bha, ma, ya ra, la, ornamented with filam a h a n a d a which is in the form of a plough.

ments. T h e r e lies the watery waruna-bija (that Above it (mahanada) is the kala termed Anji, is, the 'water'-germ mantra 'Wang') and above and above it is unman;. At the end of the kunda-it is a triangle where is situated the great linga lirandhra-kanda (that is, the nadi wajra, and, in the form of Wishnu. Power Rakini as a door-consequently, sushumna nadi; in other words keeper is also there.

where the sushumna ends), there is the twelve-Above it is the manipura which has ten petals lettered (twelve-petalled) lotus (dwadasharna) of a shining dark-blue (ni\a) colour. On the shining white in colour, where G u r u is (this is petals are the letters from da to pha. T h e r e lies called guru chakra). This chakra stands with the wahni-bija ('fire'-germ mantra 'Rang') in its face upwards, being covered on the top by the triangle (which is inside the pericarp of the the lotus with 1000 petals of white colour mixed lotus) where is also Rudra-linga (linga in the with red (rose or pink). T h e r e is a triangle form of Rudra) with six faces. In this chakra (in the guru chakra) formed of three lines named is situated Power Lakini as a door-keeper.

a, ka a n d tha, and decorated with the letters Above it is the anahata having twelve petals ha, la, ksha (situated in the three corners) of yellow colour with the letters from ka to tha ( - Sammohanatantra, Part 2, ch. 2, abridged).

which are decorated with filaments. T h e r e is a triangle where is situated Bana-linga named System F

/shwara. T h e r e are also wayu-bija ('air'-germ In the perineal region and in relation to the mantra 'Yang') and jiwa (embodied being like kanda is situated the a d h a r a (muladhara) lotus.

the flame of a l a m p and in the form of hangsah It has four petals and on the petals are 4 letters (that is, living). Here lies Power Kakini as the from wa to sa. This lotus is called kula (because door-keeper.

of the seat of Kundalini). Inside the lotus are Above it is the lotus wishuddha which has

Swayambha-linga and (Power) Dakini as the
sixteen smoke-coloured, or sky-coloured (blue), presiding Divinity. T h e r e is a triangle within petals. On the petals are the sixteen vowels (the the lotus where lies Kundalini. Above it is the letters from a to ah), decorated with filaments.

quivering kama-bija (the desire-germ mantra There is a beautiful triangle (in the pericarp)

'Kling'), radiating light.

where is situated Sadashiwa, and also Power T h e second lotus which is called swadhishthana Shakini as the door-keeper.

is situated in the genital region. It has six petals Above it is the ajna chakra which is without of red colour, and on the petals are the six any principles of matter (shunya) and is the letters from ba to la. T h e presiding Divinity is seat of mind. It has two petals of variegated Rakini.

(or white) colour on which are (the letters) T h e third lotus which is called manipuraka ha and ksha. Here is situated the linga named is situated in the navel region. It has 10 petals Itara.

of golden colour which are decorated with the In the 'earth'-region (muladhara) lies the
letters from da to pha. T h e presiding Divinity Power of Brahma; in the 'water'-region (swadhi-is Lakini.

shthana) is Narayani (the Power of Wishnu); T h e fourth lotus is anahata, situated in the in the 'fire'-region (manipura) is the Power heart region. It has twelve petals of deep red Waishnawi; in the 'air'-region (anahata) is which are decorated with the letters from ka to Ishwari (the Power of Ishwara); in the 'void'-
tha. H e r e is the wayu-bija (the 'air'-germ region (wishuddha) is Sadashiwa himself; and mantra 'Yang'). In this lotus is situated the in the seat of mind (ajna) is the Itara-power.

lustrous Bana-linga. T h e presiding Divinity of 177

T h e Chakra System the chakra is Kakini.

the apana power which radiates love-desires).

T h e fifth lotus is the wishuddha which is Above it is the ten-petalled manipura, shining situated in the throat region. It has sixteen petals like ten-million gems. It is situated in the navel of smoke colour, and on the petals are the sixteen region. T h e lotus (that is, its petals) is like vowels (from a to ah). T h e presiding Divinity cloud (that is black in colour). On the petals is Shakini.

are the lightning-like letters from da to pha.

In the eyebrow region is the ajna lotus with Here (in the pericarp of the lotus) lies (Deity) two petals of white colour which are decorated R u d r a with (Power) Lakini.

with (the letters) ha and ksha. T h e presiding Above it is the anahata lotus, situated in the Divinity is Hakini. Here is moon-like akshara-heart region. It has twelve petals of red colour bija (Ong) which is Parama-hangsah (Supreme like the rising sun, or the colour of the bandhuka Being).

flower (Pentapoetes Phoenicea), that is, deep Above the ajna are three pithas (seats; here red. On the petals are the letters from ka to chakras, or auxiliary chakras), bindu, nada tha. H e r e (in the pericarp) are (Deity) Ishwara and shakti, situated (one upon the other) in the and (Power) Kakini. Inside it is Bana-linga forehead region.

shining like ten-thousand suns. T h e anahata Above the three pithas, but outside the physi-is in the nature of Shabdabrahman which is
cal body (that is, cranium) is the brilliant lotus realized here.

sahasrara (that is, the sahasrara is situated out-Above it is the sixteen-petalled lotus of
side the cranium where the sushumna nadi
smoke colour termed wishuddha, and on the
ends). T h e sahasrara is also called kailasa where petals are the sixteen vowels from a to ah of lies Mahesha (Supreme Shiwa) who is known
the colour of lightning. T h e lotus is situated in as akula (Parama Shiwa - Supreme Conscious-the throat region. It is the seat of akasha (that ness - into which kula - Kundalini - has been is, the 'void'-region). Here are situated (Deity) absorbed) - the eternal, the i m m u t a b l e . H e r e , Sadashiwa and (Power) Shakini. This lotus
kundalini-power named kula becomes absorbed is called wishuddha (which causes purification), (into Parama Shiwa) ( - Shiwasanghita, 5. 8 0 -
because here the embodied being becomes

205, abridged).

purified through the realization of Hangsah (Supreme Being).

Above it is the ajna chakra situated in the 2 T h e chakra system as expounded by Bhairawi eyebrow region. It has two petals of white
colour. On the petals are the letters la and ksha T h e great lotus muladhara has four petals of with bindu. Here are the seats of hangsah and red colour on which are the letters from wa bindu. T h e transference of divine knowledge to sa of golden colour. Here (in the pericarp) (Guru's ajna) occurs here, so it is called ajna.

is the kshiti-mandala (the 'earth'-region). In Above ajna is what is called kailasa (chakra), the muladhara, there is a triangle (inside the and above kailasa is bodhana (chakra). Above

'earth'-region) which is in the nature of will-the bodhana is the great white lotus sahasrara.

knowledge-action. Inside the triangle is

It is the seat of Bindu. ( - Rudrayamala,

Swayambhu-linga shining like ten-million suns.

Part 2, 22. 2 - 1 3 ; 27. 5 3 - 7 0 , abridged).

Above it is the kama-bija, and above that is the divine Kundalini in the form of a flame.

Above it is the shining swadhishthana which 3 T h e chakra system as explained by Rishi has six petals of red colour. On the petals are Narada
the six letters from ba to la which are like diamonds (shining white). (Power) Rakini a n d T h e lotus termed muladhara has four petals (Deity) Wishnu are situated in the pericarp.

of red colour on which are (the letters) wa, This lotus is situated in the genital region and sha, sha, sa of golden colour. Inside the muladhara is pervaded by the kandarpa wayu (an aspect of is a triangle which is in the nature of will-178

T h e Tantrika System of Chakras knowledge-action. Inside the triangle is Sway-5 T h e chakra system as explained by
ambu-linga, shining like ten million suns. Above Brahmananda
it is the kama-bija with kala-bindu-nada (Kling).

Above it is Kundali brilliant like a flame. kundali At the root of the vertebral column (that is, is shyama (that is black or deep green in colour), at the lowest point of the sushumna nadi which and is in the nature of Krishna (Supreme Being).

is within the vertebral column) lies the lotus She is established in Krishna.

called muladhara. It has four petals of deep Above it is the swadhishthana which has six red colour. Inside the pericarp of the lotus petals of red colour, and on the petals are the is a triangle. Within the triangle is Swayambhu-six letters from ba to la, shining like linga of golden colour and in the form of bindu diamonds.

(supremely concentrated form which has no

Above it is the lustrous manipura, situated in m a g n i t u d e but only position). He is with Power the navel region. It has 10 petals of smoke colour.

Kakini. Supreme Kundali is in three and a half This lotus is like gems, so it is called manipura.

coils around the great linga.

Above it is the lotus termed wishuddha which T h e six-petalled lotus (named swadhi shthana) has sixteen petals. Above that is the ajna chakra.

is of whitish-red (raktapandara) colour. Inside Above ajna is kailasa (chakra), and above the it is a linga of whitish-red colour and with latter is bodhini (chakra). Above bodhini is Power Hakini.

sahasrara where lies the seat of Bindu

In the navel region is situated the eight-

( - Goutamiyatantra, 34. 4 0 - 5 4 , abridged).

petalled lotus (manipura) like a new cloud (that is, black in colour). Here is a linga endowed with the power of absorbing the universe, a n d it is 4 T h e chakra system as explained by
with Power Shakini.

Mahidhara

T h e r e is a lotus (anahata) in the heart region with sixteen petals of white colour. Here is the The muladhara has four petals which are decorat-great Maheshwara-linga with Power Lakini.

ed with the letters from wa to sa. Inside it is Thereafter is the great lotus (wishuddha)

situated (Deity) Brahma with (Power) Dakini.

with the ten petals of dark-blue colour. T h e r e is The chakra named swadhishthana is situated a great linga named K a m a lying with his in the genital region. It has six petals decorated Power.

with the letters from ba to la. Here is (Deity) In the forehead region is the two-petalled

Wishnu with (Power) Rakini.

lotus (ajna) where is situated Brahma-linga The manipuraka chakra has ten petals on
with the Power.

which are the letters from da to p h a ; it is situated Above the topmost point of the sushumna
in the navel region. Here are (Deity) R u d r a nadi, which is inside the vertebral column, and (Power) Lakini.

is the twelve-petalled lotus (guru chakra) where The anahata, which is in the heart region,
lies a triangle which is in the nature of Brahma-has twelve petals on which are the letters from Wishnu-Shiwa, and above it is the sahasrara ka to tha. Here are situated (Deity) Ishwara lying with its face downward. H e r e (in the and (Power) Kakini.

sahasrara) is situated Parama Shiwa who is

The wishuddha is situated in the throat region.

Brahman (Supreme Consciousness). G u r u (who It has sixteen petals on which are sixteen vowels is in the twelve-petalled chakra) is in the divine (from a to ah). In this lotus are (Deity) Sadashiwa form a n d in the nature of mantra ( - T a r a -
and (Power) Shakini
rahasya, ch. 4, abridged).

The ajna chakra is situated in the eyebrow
region, and the letters la and ksha are (on its 6 T h e chakra system as explained by J n a n a n a n d a two petals). Here lies (Deity) Parashiwa with (Power) Hakini ( - Mantramahodadhi, 4. 1 9 - 2 5 , T h e r e is a lotus (muladhara) with four petals abridged).

of golden colour in the perineal region, which 179

T h e Chakra System
are decorated with (the letters from) wa to sa, 7 T h e chakra system as explained by
shining like gold. Here lies (Power) Dakini Lakshmana Deshikendra
of red or white colour, three-eyed, and with fierce teeth, holding (in her two right hands) T h e muladhara has four petals. Inside it is a a shula (trident) and a khafwanga (a staff with bright triangle where dwells Divine Shakti
a h u m a n skull at its top), and in her two left (Power, that is, kundalini) who is splendorous hands a khadga (sword) and a surakumbha like ten million lightnings, supremely subtle, (wine-pot). In the pericarp of the lotus is a in the nature of Shiwa-Shakti (Consciousness-triangle called kamakhya. Inside the triangle Power) and in three-coils. She passes through is kandarpa, an aspect of the apana (-power).

the middle-path (that is, the brahma nadi Within the triangle is also Swayambhu-which is within the sushumna) to Parama linga with his head downward, who is shining Shiwa (situated in the sahasrara). On the
red and roving. T h e r e is the Kundali-power in petals are the letters from wa to sa. Here is eight coils around Swayambhu-linga.

Kamalasana (Brahma, as the presiding Deity

T h e great lotus adhishthana (swadhishthana)

of the muladhara).

is situated in the genital region. It is deep red T h e six-petalled lotus swadhishthana has (on and is decorated with the letters from ha to la its petals) the letters from ba to la. Here is of the colour of vermilion (on its six petals).

(Deity) Wishnu.

Here lies (Power) Rakini who is of the colour of T h e navel-lotus (manipura) has ten petals dark blue (shyama), holding in her hands a
with the letters from da to pha. Here abides shula (trident), a wajra (thunderbolt), a padma (Deity) R u d r a .

(lotus) and a damaru ( d r u m ) .

T h e heart-lotus (anahata) is decorated with In the navel region is the manipura lotus the letters from ka to tha (on its twelve petals).

of ten petals of the colour of deep blue (nila) Here is (Deity) Ishwara.

on which are the letters from da to pha of the T h e throat-lotus (wishuddha) has sixteen
colour of lightning. Here is the 'fire'-region petals on which are the (sixteen) vowels. Here where is situated (Power) Lakini.

lies (Deity) Sadashiwa.

In the heart region is the anahata of twelve T h e eyebrow-lotus (ajna) has two petals,
petals of the colour of mixed blue a n d yellow, decorated with the letters ha and ksha. Here is or like the flame of a l a m p (pingabha) with the Bindu (which is Shiwa). T h e n , there is kala, letters from ka to tha of red colour.

then nada, nadanta, unmani, wishnu-waktra

In the eyebrow region is the lotus (ajna)

and guru-waktra ( - Sharadatilakatantra, 5. 127-shining like ten million lightnings which is the 37, abridged).

seat of mind. It has two petals with the bright letters (ha and ksha). Inside the triangle (which is situated in the pericarp of the chakra) abides 8 T h e chakra system as explained by

Itara-linga the red colour (taruna aruna - the Brahmananda Giri
newly risen sun). Here is situated (Power) Hakini who is white in colour and three-eyed, and holds T h e basic chakra is what is known as muladhara in her hands an akshamala (a rosary of rudrak-which has four petals deep red in colour, and sha = Eleocarpus Ganitrus), a damaru ( d r u m ) , the petals are decorated with the letters from a kapala (skull) a n d a pustaka (book), a chapa wa to sa of deep red colour. In the pericarp of bow) and m u d r a (the gesture of granting boons).

the chakra is a triangle named kamakhya,

Within the lotus is situated the Inner-Atman which is in the nature of will-knowledge-

(Supreme Being) bright with ongkara-light.

action. In the triangle lies kandarpa (-power) T h e n comes the sahasrara lotus standing with named apara. Inside the triangle is also Sway-its head downwards. It is also called kailasa ambhu-linga of dark-blue colour, with a fissure, ( - Koulawalitantra, ch. 2, abridged).

and his face d o w n w a r d . Divine kundali, who 180

The Tantrika System of Chakras is like a streak of lightning and supremely subtle, wishuddha lotus. It is also called akasha (because is in a latent form, and in three and a half it is the region of akasha - 'void').

coils from right to left around Shiwa (Sway-The chakra called ajna, which is situated in ambhu-linga).

the eyebrow region, has two white petals on The great lotus swadhishthana which is situated which are two letters ha and ksha. Inside the in the genital region has six petals on which chakra is the great linga named Itara (that is, are the letters from ba to la.

the great Itara-linga) of golden colour. Here, The manipuraka which is situated in the navel the transference of living divine knowledge region has ten petals of red colour with the (Guru's ajna) occurs, so its name is ajna.

letters from da to pha.

Above the ajna is the kailasa (chakra) and

The lotus anahata is situated in the heart
above kailasa is the bodhini (chakra), and again region. It has twelve petals of red colour on above it, is the sahasrara, in which are situated which are the letters from ka to tha. Inside Nada and Bindu. Here lies the Void (shunya-

(the pericarp) is Bana-linga shining like ten-rupa) which is Shiwa (that is, the void is that thousand suns. Anahata-mantra (mantra in the where everything has been absorbed into Shiwa madhyama form, that is, the suprasound form) who, as Supreme Consciousness, only remains), which is in the nature of Shabdabrahman
and the circle (writta) around it (void, that is (that is, Kundalini) is 'heard' here; and from Shiwa) is splendorous Supreme Kundalini in
this fact this lotus has been named by the yogis three and a half coils. The thousand-petalled anahata.

lotus stands with its face downward and is above In the throat region is what is called wishud-the twelve-petalled lotus (the guru chakra, dha, which has sixteen petals of smoke colour.

which is the lower part of the sahasrara), where The petals are decorated with the sixteen vowels lies Shiwa as Guru (infinite Supreme Being
from a (to ah). The purification of the embodied in divine form) ( - Shaktanandatarahgini, 4.

being is effected here, owing to the 'seeing'

9-15, 31, abridged.)

of Hangsah (Supreme Being); so it is called the 181

CHAPTER 10

Exposition of the Chakras

This exposition of the chakras is essentially mahodadhi, ch. 4, 20, 2 8 ; Shaktakrama, ch. 1, based on the Tantras and supplemented by the p. 1; Kubjikatantra, ch. 6, 280, 3 3 1 ; Tara-Waidika and the Pouranika accounts. T h e
rahasya, ch. 2, p. 8; ch. 3, p. 18; ch. 4, p. 22; chakras are the centralizations of the chitra-Tripurasarasamuchchaya, ch. 5.4; Bhutashud-
power, occurring at certain points along the dhitantra, ch. 1, p. 2; ch. 3, p. 3; ch. 4, p. 4; chitrini, and forming the chakra system. T h e ch. 5, p p . 4 , 5 ; ch. 8, p . 8 ; ch. 10, p. 9; ch. 14, chakra system consists of the muladhara, swadhi-p. 12; Sammohanatantra, Part 2, ch. 2, p. 2;
shthano, manipura, hrit, anahata, wishuddha, ch. 4, p. 4; Mayatantra, ch. 6, p. 5; Purashch-talu, ajna, manas, indu, nirwana, guru, a n d aranarasollasa, ch. 2, p. 2; ch. 9, p. 9; ch. 10, sahasrara. T h e chakras will be considered under p. 1 1 ; Wishwasaratantra, ch. 1, p p . 6, 10; four subheadings: terminology, position, descrip-ch. 2, p p . 12,23; ch. 4, p. 4 4 ; Koulawalitantra, tion, and explanation.

ch. 2, p. 6; ch. 3, p. 7; ch. 22, p. 8 0 ; Sharadatilakatantra, 5.127; Shaktanandatarangini, 4.10, 25,27,30,32,34; Rudrayamala, Part 2, 21.18; 22.2; 25.55; 27.53,58; 44.20; 45.6; Maha-1 muladhara
nirwanatantra, 5.104,115; Tantrarajatantra, 27.

3 5 ; 30,64; Puraschcharyarnawa, ch. 2, p. 90; ch. 5, p. 386; ch. 6, p. 490; Shaktisangamatantra, T h e muladhara is the first chakra occurring T a r a Section, ch. 61.113; Mantramaharnawa, at the downmost point of the chitrini nadi.

ch. 4. 1; Shadamnayatantra, 5.240; Shiwa-

T h e principal term for the first chakra appears sanghita, 2.29; 5.92, 144; and Goutarmiyatantra, to be muladhara, which has been mentioned in 34.40.

the Upanishads, Tantras, and Puranas.

(2) A d h a r a , mentioned in the Karikalamalinitantra, ch.2, p . 6 ; Phetkarinitantra, ch. 14, p. 3 9 ; Kularnawa, ch. 4, p. 19; Jnanasankalini-Terminology
tantra, 67, p. 5; Kubjikatantra, ch. 6, p. 7; Bhutashuddhitantra, ch. 4, p. 4; Wishwasara-T h e following are the Tantrika terms of the tantra, ch. 2, p p . 11,12; Shaktanandatarahgini, first chakra: (1) muladhara which has been
ch. 4. 9, 25, 29; ch. 9.16; Tantrarajatantra, mentioned in the Todalatantra, ch. 2, p. 3; 21.82; Shiwasanghita, 2 . 2 1 ; 5.89; Shatchakra-ch. 7, p p . 1 3 - 1 5 ; ch. 8, p. 15; ch. 9, p. 17; nirupana, 4; a n d Sammohanatantra, Part 2, Matrikabhedatantra, ch. 15, p. 2 3 ; K a m a -
ch. 3, p . 3.

dhenutantra, ch. 13, p. 16; Kankalamalinitantra, (3) mula chakra, padma, mentioned in the
ch. 2, p. 6; Gandharwatantra, ch. 5, p. 2 7 ; Ni'latantra, ch. 5, p. 8; Gayatntantra, 3.44; ch. 10, p. 4 7 ; ch. 29, pp. 108, 112; Mantra-Brihanni'latantra, ch. l,p. 2; ch. 6, p. 3 1 ; Gandh-182

Exposition of the Chakras
arwatantra, ch. 5, p. 24; Bhutashuddhitantra, ing point. At this starting point, which has been ch. 1, p. 1; Koulawalitantra, ch. 22, p. 8 0 ; called the m o u t h of the sushumna, - a n d in Shaktanandatarangini, 4.28; Rudrayamala, Part fact, also the mouths of the wajra and the chitrini 2, 21.22, 2 3 ; 22.4; 29.11; Mahanirwanatantra,

- the muladhara lies in the chitrini.

5.93; Shiwasanghita, 5.98, 172; and Shatchakra-It has been stated: ' T h e four-petalled lotus nirupana, 13.

(muladhara) is in the a d h a r a ' ( - Gandharwa-

(4) Brahma padma, chakra, mentioned in the
tantra, ch. 8, p. 39). So, the region between the Nirwanatantra, ch. 4, p. 6; Shadamnayatantra, anus and genitals is called adhara, that is, the 5.249.

perineum. It has also been stated: ' T h e four-

(5) Bhumi ('Earth') chakra, mentioned in
petalled lotus is in the adhara which is (connect-the Rudrayamala, Part 2, 21.27,28,40,49,50, ed with) the gudasthana (that is, anal region)'

53,54,55.

( - Koulawalitantra, ch. 22, p. 80). So, the adhara (6) Chaturdala (four-petalled lotus), chatur-is the perineum. Yoni is another term for the dala padma (four-petalled lotus), mentioned perineum. It has been stated that the region in the Gandharwatantra, ch. 8, p. 3 9 ; R u d r a y a -
between the anus and the genitals is yoni,
mala, Part 2, 60.27; Mundamalatantra, ch. 6, where the kanda lies ( - Shiwasanghita, 5.81).

P . 9.

So the yoni is the perineum, and in the yoni-

(7) Chatuh-patra (four-petalled lotus), men-region lies internally (that is, in the coccyx) tioned in the Todalatantra, ch. 9, p. 16.

the kanda from which the sushumna arises. It has also been said that the muladhara is in the region of the anus ( - Sammohanatantra, Part 2, Position
ch. 2, p. 2), and so this lotus is also called guda-padma (anal lotus) ( - Bhutashuddhitantra, ch.

The muladhara is situated in the region below 10, p. 9). T h e exact position of the muladhara the genitals and above the anus, and is attached has been clearly stated in the Mridanitantra, to the mouth of the sushumna ( - Shatchakra-which says that the muladhara is situated above nirupana, verse 4). T h e region between the the anus. This position of the muladhara has genitals and the anus is the perineum. So extern-been approved in the Yogaswarodaya. T h e place ally, the muladhara is situated in the perineal above the anus means the place lying in that region. Internally, the chakra is at the point part of the perineum which is very close to the of the opening of the sushumna, that is, at the anus.

beginning of the sushumna.. T h e muladhara In the Waidika accounts, the same position
centralization occurs just at the point where of the muladhara has been described. It has the chitrini starts. T h e chitrini is inside the wajra, been stated that the muladhara is in the region and the wajra inside the sushumna.. It has been between the anus and the genitals ( - Yoga-stated that kanda is situated above the anus shikhopanishad, 1.168; 5.5). This region is the and below the genitals ( - Shiwasanghita, 5.80).

perineum. It has been stated that the yoni-

This kanda is not the perineum, but the root sthana is between the muladhara and the swadhi-from which all subtle nadis have originated.

shthana and the muladhara is situated in the Externally, the kanda is in relation to the perine-gudasthana (anal region) ( - Yogachudamany-
um, but internally it is situated inside the coccyx.

upanishad, Mantras 6 - 7 ) . This m e a n s : the The sushumna arises from the central point
yonisthana is between the anus and the genitals, of the kanda. T h e mouth of sushumna is connected and, consequently, it is the perineum. T h e with the kanda. T h e mouth is the starting point gudasthana is actually that part of the perineum of the sushumna and then it goes upward. T h e which is close to the anus. H e r e , it is indicated wajra, which lies inside the sushumna as the that the position of the muladhara is in that part second nadi, arises from the starting point of the of the perineum which is closest to the anus.

sushumna. T h e chitrini, which is inside the wajra T h e term adhara for perineum has also been as the third nadi, also arises from the same start-used. It has been stated that the brahma chakra 183

T h e Chakra System

(muladhara chakra) is in the adhara
gold is the shining red colour. According to ( - Soubhagyalakshmyupani shad, 3.1.). T h e a certain Tantrika school the colour of the petals a d h a r a is the perineal region.

is pita ( - Puraschcharyarnawa, ch. 6, p. 490).

According to the Pouranika accounts, the

Pita is a yellow colour. It has also been stated muladhara is situated in the perineal region.

that the a d h a r a is of a golden colour It has been stated t h a t the four-petalled lotus ( - Dakshinamurti, quoted by Wishwanatha in (muladhara) is placed in the a d h a r a ( - Dewi-his commentary entitled shatchakrawiwriti;
bhagawata, 11.1.43). A d h a r a is the perineum.

Koulawalitantra, ch. 22, p. 80). T h e golden Also the term mula has been used for the perine-colour is the shining yellow. This school practises um ( - Shiwapurana, 5 b . 29.131).

a different m o d e of concentration. However, All the evidences - Waidika, Tantrika, and
in the generally adopted mode of concentration Pouranika - indicate t h a t the position of the the petal colour has been accepted as deep red muladhara, when considered externally, is in as taught by most of the gurus. In the Pouranika that part of the perineum which is very close accounts, the muladhara has been described
to the anus.

as of golden colour (that is, shining yellow) ( - Shiwapurana, 5b.29.140) as well as of molten gold (that is shining red) ( - Dewibhagawata, Description

7.35.34).

On the petals of the muladhara, are the four T h e muladhara (Plate 1) has four petals ( - Shat-letters (wedawarna) from wa to sa which are of chakranirupana, verse 4). This has been support-the colour of the shining udyat gold ( - Shat-ed by all Tantras as well as by the Waidika chakranirupana, verse 4). T h e commentator and Pouranika accounts. T h e arrangements Ramawallabha says that udyat gold means
of the petals are as follows: the first petal is heated gold. T h e commentator Bhuwana-situated in the north-east corner, the second mohana gives the same translation. T h e shining petal in the east-south corner, the third petal heated gold presents a mixture of shining red in the south-west corner, and the fourth petal and gold colours. T h e commentator Wishwa-in the west-north corner of the lotus. T h e east natha explains 'udyat' as 'prasphutita', that is, a n d the west are considered to be on the right blown or opened. T h e translation of the passage a n d the left side of the practitioner respectively.

can also b e : the letters are visibly shining as T h e colour of the petals of the muladhara the colour of gold shines. O r , the lotus usually is shona ( - Shatchakranirapana, verse 4). T h e hangs with its head downwards; but when
commentators Kalicharana, Shankara and Bhu-
its head is upwards, it blooms and the four wanamohana say that the shona is the blood-letters are seen shining like the colour of gold.

colour. According to Wachaspatyam (the great However, let us see what other Tantras say

Sanskrit Dictionary, compiled by T a r a n a t h a about it. It has been stated that the letters Tarkawachaspati Bhattacharya), shona is the (on the petals of the muladhara) are of the blood-colour. T h e blood-colour is the deep shining colour of gold ( - Gandharwatantra, red colour like the jawa flower (the China rose ch. 5, p. 27). This means that the letters shine or Bengal rose). T h a t the petal-colour is deep like gold, i.e. the letters are gold or shining red has been stated in the Bhatashuddhitantra, yellow in colour. This has been clearly mentioned ch. 1, p. 1; Sammohanatantra, Part 2, ch. 2, by Bhairawi. She says: ' T h e letters from wa to p. 2; Tararahasya, ch. 4, p. 22; Mridanitantra, sa are of the colour of gold (swarnawarna,=
quoted in the Amarasanggraha MS a n d Shaktan-gold-colour)' ( - Rudrayamala, Part 2, 22.2).

andatarangini, 4.9. It has also been stated that Narada also says: ' T h e letters wa, sha, sha, sa the colour of the petals is like molten gold (which are on the petals of the muladhara)

( - Gandharwatantra, ch. 5, p. 2 7 ; Kankala-are of golden colour' ( - Goutamiyatantra,
malinitantra, ch. 2, p. 4; Rudrayamala, Part 2, 34.42). It has been stated that the letters from 27.56; and Goutarmiyatantra, 34.43). T h e molten wa to sa shine like gold ( - Koulawalitantra, 184

Exposition of the Chakras
ch. 22, p. 80). T h e r e is another school which ing on the purpose, evolution or absorption holds that the letters are of blood-colour

( - Wishwasaratantra, ch. 1, p. 10).

( - Mayatantra, quoted by the commentator

T h e petals of the chakras are the seat of speci-Wishwanatha; Shaktanandatarangini, 4.9). In fic qualities (writtis). Narayana, in his commen-the Pouranika accounts, it has been stated that tary on the Hangsopanishad, Mantra 7, has
the letters from wa to sa shine like gold (that is, mentioned these qualities. He says that accord-gold-colour) ( - Dewibhagawata, 7.35.34). So ing to the Adhyatma Wiweka the specific
we find that the letters are of golden colour writtis (qualities) are in the muladhara, swadhi-

(or shining yellow colour) and also of blood-shthana, manipura, anahata and wishuddha, red or deep red colour. According to the mode a n d these wnttis are arranged on the petals of concentration, either golden or deep red from right (to left). Jaganmohana, Jagan-colour should be adopted.

mohana Tarkalankara alias Purnananda

These four letters are wa, sha, sha and sa.

T i r t h a n a t h a , a great authority on T a n t r a ) , This has been adopted in all Tantras. These in note eighty-seven in connection with his letters are with nada-bindu (o). It has been commentary on the Mahanirwanatantra, 5.104, stated in relation to the manipura chakra that also mentions the wnttis which are on the petals the letters should be with bindu (nada-bindu) of the chakras. Moreover, he has not only men-

( - Nirwanatantra, ch. 6, p. 8). This applies tioned the writtis in the muladhara, swadhishth-to all chakras. It has been stated t h a t ana, manipura, anahata and wishuddha as is
bindwardha (bindu + ardha : ardha-bindu =
done by Narayana, but also in the talu, manas nada-bindu) should be added to the letters
and indu chakras. All these writtis will be men-which are on the petals of the muladhara,
tioned in their appropriate place.

swadhishthana, manipura, anahata, wishuddha, On the petals of the muladhara are the four and ajna chakras ( - Bhutashuddhitantra, ch. 1, writtis arranged from right to left. On the first pp. 1 and 2; ch. 2, p. 2). Wishwanatha, in his petal (situated in the north-east) is greatest commentary entitled Shatchakrawiwriti, says j o y (paramananda), on the second petal is that according to the Sarasamuchchaya, the
natural pleasure (sahajananda), on the third letters which are in the six lotuses are with bindu petal is delight in the control of passion

(nada-bindu). So the letters wa, sha, sha and sa (wirananda), a n d on the fourth petal is blissful-become wang, shang, shang and sang when nada-ness in concentration (yogananda).

bindu is added. This indicates that the letters In this chakra is the q u a d r a n g u l a r 'earth'-
in the chakra are not the letters of the alphabet region, surrounded by eight shining spears
of the Sanskrit language. T h e y are matrika-

(shulas), a n d within it ('earth'-region) is the units which are the mantra-units.

dhara-bija (the 'earth'-germ mantra Lang) of T h e letters (matrika-letters) on the petals the shining yellow colour and delicate like of the chakras are arranged from the right
the lightning (that is, the bija is lightning-like (to the left) ( - Wishwasaratantra, ch. 1, p. 10).

and yellow in colour) ( - Shatchakranirupana, In connection with the wishuddha chakra,
verse 5). This translation (of verse 5) is according it has been stated that the letters are arranged to Ramawallabha and Bhuwanamohana. But
from the right ( - Shiwapurana, 5b.29.136).

K a l c h a r a n a differs. He qualifies both the 'earth'-

This applies to all chakras, as is stated in the region a n d the 'earth'-germ mantra as yellow.

Wishwasaratantra. So in the muladhara, the

He cites two passages in support of his expla-letters are arranged in this w a y : on the petal nation. In one passage, it is stated that the situated in the north-east corner, which is the

'earth'-region is square a n d yellow in colour and first petal, is wang, on the petal in the east-south surrounded by eight spears. T h e other passage is shang, on the petal in the south-west is shang, says that inside it is the aindra-bija (that is, the and on the petal in the west-north is sang.

'earth'-germ mantra) which is yellow in colour.

Concentration on the letters is done both from Let us investigate what other Tantras say. T h e right to left and in the reverse m a n n e r , depend-K a n k a l a m a l i n t a n t r a (ch. 2, p. 4) mentions 185

T h e Chakra System
the 'earth'-region (prithwi) in the muladhara, with the particularized sound-form. The 'la' is but does not qualify it. T h e Rudrayamala the prithwi-bija ( - Matrikanighantu, 53, p. 51).

merely mentions (Part 2, 22.3) the 'earth'-

It has been stated that 'la' is yellow and like a region (kshiti-mandala = 'earth'-region) in the streak of lightning ( - Kamadhenutantra, 6.28).

muladhara without any description. Only the So, the colour of 'la' is shining yellow, and, name of the 'earth'-germ mantra (prithwi-consequently, 'la' with nada-bindu, that is, bija) has been mentioned in the Bhutashuddhi-Lang, the 'earth'-bija, is of a shining yellow tantra, ch. 1, p. 1. It has been stated that in the colour, as has been stated in the Shatchakra-muladhara is the 'earth'-region (kshiti-chakra) nirupana, Verse 5. That the 'earth' (prithwi)-
where the 'earth'-germ mantra (dhara-bija)

bija l ang which is in the muladhara is yellow is situated, mounted on the elephant named
has been clearly stated in the Mahanirwana-

Airawata ( - Sammohanatantra, Part 2, ch. 2, tantra, 5.104; also in the Shyamarahasya, ch. 1, p. 2). T h e colour of the 'earth'-region a n d its p. 16. So both the 'earth'-region and the 'earth'-
germ mantra has not been mentioned here.

bija situated in the muladhara are yellow in Also, the 'earth'-region (kshiti-chakra) is inside colour.

the pericarp of the lotus (muladhara), which is The 'earth'-bija l ang has been explained in four-cornered (that is, square) and where the the Sathchakranirupana, Verse 6: 'the 'earth'-

L angbija lies in the form of Indra (the Deity) bija is ornamented with four arms and mounted (that is, aindra-bija which is the same as the on the K i n g of elephants; on the lap of the bija prithwi-bija) ( - Nirwanatantra, ch. 4, p. 6).

is the child Creator, shining like the sun in the Here also colour has not been mentioned.

morning with four arms and four faces which It has been stated that the 'earth'-region
are beautiful like lotuses. T h e King of elephants (prithwi-mandala) (lying in the muladhara)

means the elephant named Airawata who is
is yellow in colour and q u a d r a n g u l a r the bearer of Deity Indra. T h e 'earth'-bija a n d is surrounded by the eight spears; inside it and the aindra-bija are identical. From the ('earth'-region) is the 'earth'-germ mantra viewpoint of the mahabhuta, L ang is the 'earth'-

(dhara-bija) mounted on an elephant and four-bija, and from that of the dewata (deity) it is armed ( - Mridanitantra, quoted in Amarasang-aindra-bija. T h e Lang consists of the bija part graha M S ) . Here, the colour of the 'earth'-
and the nada-bindu part. T h e bija part is region has been mentioned, but not of the 'earth'-

Deity I n d r a who has four arms and is mounted germ mantra. In the Waidika accounts, the
on the best elephant Airawata. On the lap of

'earth'-region is only said to be a square ( - Yoga-Indra is the Creator, that is, Deity Brahma shikhopanishad, 1.176; 5.13). We find in the who is the shining red colour like the rising sun, Pouranika accounts that the 'earth'-region
and who has four beautiful faces and four arms.

(awani-mandala) is golden colour (that is, shining It has been stated that Lang-bija is in the form yellow), q u a d r a n g u l a r and with a thunderbolt, of (Deity) I n d r a ( - Nirwanatantra, ch. 4, p. 6).

and inside the region is the Lang-bija (prithwi-So the bija aspect is Deity I n d r a , that is, Deity In-bija = the 'earth'-germ mantra) ( - Dewi'bhaga-d r a arises from the bija aspect of Lang, when the wata, 11.8.3). Here also the colour of the l ang-mantra is m a d e living by concentration and bija has not been mentioned.

japa. I n d r a is seen mounted on the elephant The colours of the regions in the chakras
named Airawata. So it is said that the king of are identical with their bijas. In the muladhara, the elephants (Airawata) is the carrier of the the 'earth'-region is yellow in colour, so its aindra-bija ( - ibid., ch. 4, p. 6). Airawata is bija l ang should be yellow also. In concentration, white a n d has four tusks ( - Shabdakalpa-the colour of the 'earth'-region and that of the d r u m a h ) . So it has been said that the seat of Indra,

'earth'-bija are thought of as yellow. This has mounted on the elephant Airawata, is in the been indicated in the Mantramaharnawa, 1,4, q u a d r a n g u l a r 'earth'-region in the muladhara p. 4 1 . Of the mantra Lang, 'la' is the bija part.

( - Sammohanatantra, Part 2, ch. 2, p. 2). In It is the basic part which is intimately connected the concentration-form (the form arising from 186

Exposition of the Chakras
the mantra in concentration; and also the form

'in the lap of dhara-bija' means within the bindu which is thought of in concentration) of Indra, of the bija. He quotes a passage in which it has he is yellow in colour, thousand-eyed and holds been stated: 'In the muladhara is the dhara-in his hands the thunderbolt and a lotus, and is bija (which is) Amaradhipa (Indra) who is
adorned with ornaments ( - Tantrasara 3.52).

mounted on an elephant; in his (Indra's) lap, The thousand eyes should not be taken in a
that is, in its bindu (i. e. the bindu of the dhara literal sense. It means the fully aroused spiritual

-bija Lang) dwells Brahma in the form of a child.'

eyes. He has been described as having two

Here it has been shown that the dhara-bija
eyes as well as three eyes. Indra should be a n d Deity Indra are the same. Kali'charana too considered as having four arms according to the says that the dhara-bija is identical with Indra.

text. He has also been described as having two He quotes a passage which says: ' T h e mantra-arms. T h e thunderbolt and lotus are in his hands.

letters are the dewata (divinity), and the dewata If he is thought of as having four arms, then in the is in the form of the mantra.'

third hand he is holding a goad (ankusha), a n d In the Waidika sandhya-yoga-process, con-the fourth hand may pass round his Power
centration is done on Brahma during puraka

Indrani as in an embrace. But, in the concentra-pranayama (the inspiratory phase of breath-
tion form, Indra is alone, and, consequently, control). T h e Samaweda form of Brahma is as he is holding the thunderbolt and a lotus in follows: Brahma is blood-coloured (deep red his two hands, and his other two hands are in the colour), with four faces and two arms, and holds a gestures of granting boons and dispelling fear.

rudraksha rosary (aksha-sutra) in one h a n d , and The lotus which is held in his h a n d is a blue lotus.

a sacred water-pot (kamandalu) in the other h a n d , a n d is seated on a swan (hangsah). T h e Rigweda Brahma
and the Yajurweda forms are the same as the On the lap of the dhara-bija Lang is Deity Samaweda form. Concentration on Brahma is

Brahma. So it has been said that on the lap of the done in the navel region, that is, in the manipura dhara-bija is the child Creator (Brahma)

chakra.

( - Sammohanatantra, Part 2, ch. 2, p. 2). Also, T h e concentration-form of the Divine Power Brahma, with Power Dakini, is in the four-Gayatri (kundalini) as Brahmi (Power of
petalled muladhara ( - Mantramahodadhi, 4.

Brahma) is this: as Brahma, she is (that is, 19-20); and, Kamalasana (Brahma) is in the
she is of a deep-red colour, four-faced, and two-muladhara ( - Sharadatilakatantra, 5.130). T h e a r m e d ) , with holy grass (kusha) in her h a n d , celebrated commentator Raghawabhatta says
seated on a swan; she is in the stage of preadole-that Kamalasana is Brahma, who is the presiding scence - from her arises the Rigweda - and is Deity of the adhara.

in the sun-sphere (surya-mandala). This is the In the Waidika accounts we also read that

Samaweda-form. T h e Yajurweda-form is this: Brahma is the presiding Deity (adhidewata) of She is of a deep-red colour, clad in red raiment, the quadrangular 'earth'-region (that is, the three-eyed, holds (in her three hands) a goad, a muladhara) ( - Yogashikhopanishad, 1. 176; 5.

rudraksha rosary and a sacred water-pot, and 13). About the actual seat of Brahma, it has been (the fourth h a n d ) in the attitude of granting stated that it is above the nada (the crescent boons, is seated on a swan, in the stage of aspect) of the aindra-bija (Lang) ( - Nirwana-preadolescence, uttering the Rigweda, and in tantra, ch. 4, p. 6). Above the nada of Lang is bhur-world, and she is the Divine Power of
bindu (point), and, therefore, bindu is the seat Brahma. In the Rigweda-form she is on a swan, of Brahma. This means that within the bindu and is assuming the lotus posture (padmasana); lies Brahma in an unmanifested state. W h e n the she is four-faced and deep-red in colour, her two mantra is aroused, Brahma emerges from the
arms are holding a rudraksha rosary and a bindu. So it is said that Brahma dwells there sacred water-pot; she is in the stage of preadole-

(that is, above the nada, which is bindu) ( - ibid., scence; she is like B r a h m a ; and she is Brahmani ch. 4, p. 6). Kalicharana explains rightly that (the Power of Brahma). From all this, it appears 187

The Chakra System
that the form of Brahma and that of his Power characters of both are identical.

are identical.

The form of Brahma described in the Mridani-In shatchakrayoga, concentration on Brahma tantra (quoted in the Amarasanggraha MS) is as is done in the muladhara. In the Waidika
follows: Shiwa named Brahma who is in the lap process, the concentration form of Brahma is of dhara-bija is of deep-red colour and has four this: in the 'earth'-region with L ang is Hiran-faces and four arms with different weapons. Also, maya (Brahma) who has four arms and four

Brahma is of deep-red colour, three-eyed, four-faces. In the sandhya process, there are greater faced, holding (in his hands) the rosary of details of his form.

rudraksha and the sacred water-pot and seated The Pouranika form of Brahma for concentra-on a swan ( - Koulawali'tantra, ch. 22, p. 80).

tion is as follows: he is situated in the pericarp Kalicharana quotes a passage from the Bhuta-of the hrit lotus; his face is deep-red in colour shuddhitantra in his commentary on verse 6, (this means that he is of a deep-red colour); he which says that in 'its' lap is the child Brahma has beautiful eyes, four faces and four arms, who is deep-red in colour, four-faced and four-making the gestures of granting boons and dis-armed and seated on the back of a swan. It has pelling fear, he has the sacred thread (brahma-been stated that the Goddess Sawitri who is the sutra) over his shoulder, and he is splendorous

'mother' of the Weda is on the left side of Brahma ( - Padmapurana, 1.15.188-9). Brahma is also ( - Nirwanatantra, ch. 4, p. 6). It has also been golden in colour, four-faced, and large-eyed stated that Brahma is with (Power) Dakini in the ( - Brahmandapurana, 24.15). Brahma has also muladhara ( - Todalatantra, ch. 7, p. 14; Mantra-been mentioned as having five faces ( - Wamana-mahodadhi, 4.19). (Concerning the form of
purana, 2.24). About the Powers (Shaktis) of Brahma for concentration, see Plate 2, left top Brahma, Wishnu and Rudra, it has been stated figure).

that Power Brahmi is of sattwa, and white in colour, Power Waishnawi is of rajas, and red in Dakini
colour, and Power Roudri is of tamas, and black The Goddess (dewi) named Dakini is situated in colour ( - Warahapurana, 96. 58-9). So the here (in the muladhara); she has four beautiful Powers of Brahma, Wishnu and Rudra appear to arms and bright red eyes; she is splendorous have the same qualities and colours.

like the brilliance of many suns rising

The dhyana (concentration)-form of Brahmi
simultaneously; she always carries divine know-

(Power of Brahma) is as follows: Brahmi is deep-ledge-light (to impart to the yogis) ( - Shatchakra-red in colour (as quoted by Kalicharana, or nirupana, Verse 7).

golden according to the text edited by

Dakini is the Power of the muladhara. It has Rasikamohana), clothed in the skin of the black been stated that concentration should be done on antelope (krishnajina), and holds a staff (danda), Power Dakini who is fit to be worshipped
a sacred water-pot (kamandalu) and a rosary of ( - Kankalamalinitantra, ch. 2, p. 4). Power rudraksha, and makes the gesture of dispelling Dakini is the presiding Divinity of the muladhara, fear ( - Wishwasaratantra, ch. 2, p. 22). Accord-so it has been stated that here (in the muladhara) ing to Kalicharana, Brahma has the same
is situated Dakini as the door-keeper (that is, the weapons as his Power Brahmi; this conclusion presiding Divinity) ( - Sammohanatantra, Part 2, he bases on the Saptashatistotra, which says that ch. 2, p. 2). That Dakini is the divinity of the Shiwa and Shakti have the same weapons. The muladhara has been stated in the Shiwasanghita, Pouranika accounts also support this view.

5.90). Kalicharana quotes a verse in which it is Moreover, it has been stated that Brahmani
stated that Dakini, Rakini, Lakini, Kakini', (Power of Brahma) is the real creator, and not Shakini and Hakini are the queens of the six Brahma, so he is (like) a corpse ( - Kubjika-respective lotuses. So, Dakini is the presiding tantra, 1.25-6). It indicates that the creativity Divinity of the muladhara. Dakini is the Power of Brahma becomes manifested through his
which is linked to Brahma, the first Shiwa. It has Power termed Brahmani or Brahmi. So, the
been stated that Dakini, Rakini, Lakini, Kakini, 188

Exposition of the Chakras

Shakini (and Hakini) are the Powers residing in concentration, see Plate 2, right top figure.) the six lotuses, who are linked to six Shiwas (Brahma and others) ( - Rudrayamala, Part 2, T h e Triangle

25. 54 - 5). Because of this connection, concentra-In the region where the moth of the wajra lies tion is done on Dakini along with Brahma in the (and, consequently, the mouths of the sushumna muladhara ( - ibid., 30.14).

a n d chitrini), in the pericarp (of the muladhara) Now we come to the form of Dakini for
is a triangle n a m e d traipura which is bright like concentration. In the text (verse 7) Dakini has lightning, beautiful, and is in the nature of love-been described as having four arms a n d bright desire ( k a m a ) ; wayu (vital force) n a m e d red eyes. About the colour of the body, it has been kandarpa (the energy associated with pleasurable stated that she is shining like the lustre of m a n y desires) is present always and everywhere in the suns rising at the same time. Wishwanatha
triangle; kandarpa is the controller of the em-explains it as 'very red'. She is shining deep-red bodied beings, very deep red and shines like in colour. For concentration purposes we need ten million suns ( - Shatchakranirupana, Verse 8).

greater details.

It has been stated that inside the pericarp of the muladhara is a beautiful triangle (trikona) Forms of Dakini
which is in the nature of will-knowledge-action

'She appears like the a u t u m n a l moon (that is, a n d (the Deities) Brahma, Wishnu a n d Shiwa she is shining white in colour), and has two a r m s ; ( - Kankalamalinitantra, ch. 2, p. 4). T h e her eyes are smeared with collyrium and
triangle is the seat of love-desire (madana) where tremulous; she is bright with a m a r k on the space kandarpa is the presiding force ( - Nirwana-between the eyebrows (tilaka) of vermilion, clad tantra, ch. 4, p. 6). T h e triangle has been termed in black antelopes skin and adorned with various tripura ( - Gandharwatantra, ch. 5, p. 27).

ornaments; and her face is as beautiful as the T h e triangle is composed of three lines,
moon' ( - Kankalamalinitantra, ch. 5, p p . 2 2 - 3 ) .

called w a m a , jyeshtha. and roudri a n d

'Dakini is radiant and appears agile; she is the there lies the seat of Power (kundalini-power); mother of wealth; she holds (in her hands) a inside it is the tremulous desire-radiating force sacred water-pot a n d a knife, a n d makes the (kama-wayu) in the form of germ (bija) (that is, gesture of granting boons' ( - Kularnawa, ch.

the kama-bija-mantra Kling) ( - Sammohana-10, p . 53).

tantra, Part 2, ch. 2, p. 2). T h e triangle has also been termed yoni (a triangular process which is

'Dakini is shining white in colour and red-
the abode of powers) where lies Kxindalini, eyed; she holds a sword, a drinking vessel, a a n d in its upper aspect is situated the quivering trident, and a skulled staff and has fierce teeth'

a n d shining kama-bija (that is, the mantra ( - G a n d h a r w a t a n t r a , ch. 9, p. 42).

Kling) ( - Shiwasanghita, 5.91). In the mula-

'Dakini who is the Power of Brahma is shining dhara is a triangle which is in the n a t u r e of will-red in colour, four-armed, divinely dressed and knowledge-action where lies the kama-bija Kling holds varied weapons (in her h a n d s ) ' ( - Mridani-

( - Rudrayamala, Part 2, 27. 5 3 - 4 ) . Also in the tantra, quoted in the Amarasanggraha M S ) .

Goutamiyatantra, 34. 4 0 - 1 ) . Yoni is a triangle.

'Dakini is red in colour, red-eyed, fearful to the So it is said that the yoni (triangle) which is unspiritual persons; she holds a skulled staff, situated inside the pericarp of the muladhara club and a drinking vessel filled up with w i n e ; is called kamakhya, inside of which lies kandarpa she is fierce and has terrific teeth' ( - M a h a m u k t i -

(force in the form of pleasurable desires) which tantra, quoted in the Yogakalpalatika M S ) .

is an aspect of apana (wayu) ( - Koulawalitantra,

'Dakini shines like the morning sun (that is, ch. 22, p. 80). T h a t the kandarpa-force is an red), (or) white like milk; she holds (in her right aspect of apana-force has also been mentioned hands) a trident and a skulled staff, and in her in the Shrikrama, quoted in his comment by
left hands a sword and a drinking vessel; she has Wishwanatha. T h e kandarpa has a special term three eyes and fierce teeth' ( - Koulawalitantra,

- apara ( - Shaktanandatarangini, 4.9). Kan-ch. 22, p. 80). (For the form of Dakini for 189

T h e Chakra System
darpa has also been called wahni-wayu (fireword is ' O ' ( - Warnabijakosha) which, with force) ( - M a y a t a n t r a , also cited by Wishwa-nada-bindu, becomes 'Ong'. On the basis of the n a t h a ) .

technical meaning, it can be said that the linga It is mentioned in the Waidika accounts that is in the form of 'Ong'.

there is a trirawritta region (that is a triangle)

'Jnanadhyanaprakasha' - j n a n a is knowledge in the muladhara where lies the seat of kama and dhyana means concentration. This comin form (kama-rupa) (that is, kama in the form pound word has been interpreted as follows.

of the mantra Kling) ( - Soubhagyalakshmyupa-Kalicharana says: 'he who is realized by
nishad, 3.1). Inside (the pericarp of) the mula-knowledge and concentration. T h e formless dhara is yoni (the triangular region) which is aspect of Swayambhu is revealed by knowledge, kamakhya (the seat of kama) ( - Yogachuda-and Swayambhu in form is realized by con-
manyupanishad, 8). In the triangle is the seat of centration. Shankara says that the realization is w h a t is called kama-rupa (kama in form, t h a t is, caused by j n a n a yoga and dhyana yoga. Accordin the form of the mantra Kling) which makes d e -
ing to W i s h w a n a t h a : he who is revealed by know-sire fruitful ( - Yogashikhopanishad, 1.171; 5.8).

ledge and concentration. Ramawallabha inter-In the triangle is apana (-wayu) in which is w h a t prets j n a n a as tattwajnana and dhyana as chinta is called mula-kanda (germ form) and it is also (reflection). Tattwajnana is the true knowledge; called kama-rupa (kama-form); the triangle
the knowledge of Brahman' ( - Wachaspatyam); is the wahni-kunda (the place of fire) ( - Yoga-knowledge of the truth ( - Apte). Bhuwana-
rajopanishad, 6). Here it is indicated that an mohana also says that knowledge is the true aspect of apana wayu is kama in germ-form
knowledge a n d concentration is the reflection which is Kling. T h e triangle is the seat of fire, on the true n a t u r e ; the jnanins by true knowledge that is, fire-wayu which is called kandarpa-wayu and the dhyanins by concentration 'see' him.

in the Tantras. So the kama or kandarpa-wayu However, the senso-intellectual form of knowis an aspect of apana wayu and is in the nature ledge does not reach Swayambhu, so that know-of fire, a n d it is called fire-force.

ledge which develops in concentration is the only means of his realization. So jnana-dhyana Swayambhu-linga
is the concentration-knowledge-light by which

'Inside it (the triangle) is situated Swayambhu Swayambhu is 'seen'.

in the form of linga as pashchimasya (that is, About the appearance (rupa) of Swayambhu,

"Ong"); he is beautiful like molten gold a n d is it has been said that it is like the appearance revealed by the knowledge arising in concentra-of a new leaf. According to Kalicharana, rupa tion ( d h y a n a ) ; he is of the shape and colour includes both shape and colour. He says that of new leaves; he shines like lightning a n d as the pistil inside the champaka flower is broad radiates cool rays like the full m o o n ; as Kashi at the bottom and tapers to a point at the top, (the holy city of Benares) is the great seat of so is the shape of Swayambhu, and he is shyama Shiwa, so the triangle (in the muladhara) is in colour. Shyama is black or green colour
the seat of Swayambhu (a n a m e of Shiwa); ( - Wachaspatyam and Shabdakalpadrumah).

he is in union with kundalini (wilasi); and he Ramawallabha simply says that he has the colour is like a whirlpool in the river (that is, in circular of a new leaf. This has been explained by
motion)' ( - Shatchakranirupana, Verse 9).

Ramakrishna Widyaratna as slightly red in

T h e meaning of the word 'pashchimasya'

colour (araktawarwa).

is: with the face lying behind. But all the com-Now, let us investigate w h a t other Tantras say mentators - Kahcharana, Shankara, Wishwa-about Swayambhu. Swayambhu-linga is always
natha, Ramawallabha and Bhuwanamohana -
with Kundali coiled around him ( - Kankala-
interpret it a s : with the face downwards.

malinitantra, ch. 2, p. 4) and this explains why he Kalicharana quotes from the Kalikulamrita
has been called wilasi. It has been stated that in-which says that Swayambhu is with his face
side the triangle is Swayambhu-linga, shining like downwards. T h e technical meaning of the
ten million suns ( - Rudrayamala, Part 2, 27.54; 190

Exposition of the Chakras

Goutamiyatantra, 34.40). T h e colour of Swayam-said that Swayambhu-linga is like a whirlpool.

bhu-linga has been more clearly stated h e r e : he is as bright as the lustre often million suns a n d Kundalini
is of deep red colour ( - Koulawalitantra, ch. 22, O v e r it (on the body of Swayambhu-linga) is p. 80). And also, he shines like the lustre of ten Kundalini who is subtle like the lotus-filament million suns, a n d concentration should be done and splendorous like the lustre of young light-on his fourth aspect (that is, turiya - the connings, and, like the spiral of the conch-shell, centration aspect) which is deep-red in colour makes three and a half coils round Shiwa like ( - Gandharwatantra, ch. 5, p. 27). These state-a serpent, a n d keeps the sweet m o u t h ments indicate that Swayambhu-linga is of

(because of the amrita-flow in it) of brahma-shining deep-red colour. T h e r e is mention of his dwara (brahma nadi) covered by her own other colours too. It has been stated that con-m o u t h ; she is asleep (in a latent form); she, centration should be done on Divine Shiwa
like the indistinct h u m of the excited bees, (here, in the linga-form, that is Swayambhu-makes undifferentiated charming sounds (that linga) who is beautiful in the colour of shyamala is, the matrika-sounds which arise from Kunda-

(black or green colour), lying inside the triangle lini); she is the world-bewilderer (by her maya-

( - Bhwtashuddhitantra, ch. 1, p . l ) . And in p o w e r ) ; she who preserves all the beings of the Shaktanandatararigini, 4.9. He is also of golden world by maintaining the functions of inspiration colour (shining yellow colour). It has been and expiration (in latency), being deep within stated that inside the triangle is what is known as the triangle of the muladhara, shines like a Swayambhu-linga who is of golden colour
row of lights of excessive brilliance; within her ( - Tararahasya, ch. 4, p. 22).

(Kundalini, that is, in her inner aspect) is About the linga-form of Shiwa. It has been

Parama Kala (Supreme Kundalini) (that is,
stated that Maheswara (a n a m e of Shiwa) Kulakundalini is really Supreme Kundalini) in the form of linga is in the triangle ( - Nirwana-who is endowed with supreme yoga-power,
tantra, ch. 4, p. 6). T h e lingo has also been supremely subtle (that is, her being is the being called Mahalinga (the great linga; it is an of Parama Shiwa), and (is the source of) para epithet of Shiwa) ( - Yogachudamanyupanishad, (shabda, t h a t is, the principle of sound, or 8). In the linga-form, there is a fissure a n d it Brahmawidya - the Brahman-knowledge), and
lies in pashchimanana (= pashchimasya, t h a t holds uninterrupted flow of the stream of
is Ong-shaped) ( - Shaktanandatarangini, 4.9).

amrita oozing from the constant joy (of being in The linga-form is actually the bindu-form, so it supreme union with Parama Shiwa); she is
has been stated that Swayambhu-linga

Shriparameshwari (Supreme Power) who shines is in the form of bindu ( - Tararahasya, ch.

as eternal consciousness (that is, her conscious-4, p. 22). T h e linga-form appears not to ness is the eternal Shiwa Consciousness), a n d by be in tranquillity. It has been said that
her splendour the whole universe is illumined Swayambhu-linga is roving ( - Koulawali-

(that is, has come into b e i n g ) ; and she remains tantra, ch. 22, p. 80). This unquietness of the supreme ( - Shatchakranirupana, Verses 10-12).

linga is due to the untranquil kamawayu-bija Now, let us study w h a t other Tantras say (kama-force in the germ-form, that is, the
about kundalini. It has been stated that M a y a -
mantra Kling) ( - -Sammohanatantra, Part 2, shakti (Power, t h a t is, Kundali-power w h o ch. 2, p. 2). Kama-bija (Kling) itself is restless exhibits m a y a when coiled) is in coil like a ( - Shiwasanghita, 5.91). T h e r e is a close relation serpent (that is, unroused) and the linga
between Swayambhu-linga and kama-bija a n d (Swayambhu-linga) is encircled by the three the unquietness of the kama-bija is imparted to and a half coils by her, and she stays always the linga. T h e i r relation is still deeper. T h e by covering the orifice of the linga by her m o u t h linga-form appears from the kama-bija ( - Nirwanatantra, ch. 4, p. 6). Above the ( - Mridanitantra, quoted in the Amarasang-turiya aspect of Swayambhu-linga is the flame-graha M S ) . All this explains why it has been like Kundali of red colour (that is, shining red) 191

T h e Chakra System who is supremely subtle; she is Goddess M a h a t r i -

In the Waidika accounts, we find that Shakti purasundari (Supreme Power), Shabdabrahman, (kundali-power) is like fire ( - Soubhagya-splendorous, a n d in the nature of being-con-
lakshmyupanishad, 3.1). Kundali who is un-sciousness-bliss; and she is eternal and is in a roused and in coils ( - Yogakunadalyupanishad, coiled state within the embodied beings

1.65). Kundali-shakti (-Power) is in eight coils ( - Gandharwatantra, ch. 5, p. 27). Divine

( - Yogachudamanyupanishad, 36; ShandilyopaKundalini who is Supreme Power and (Shabda-) nishad, 1.8; Trishikhibrahmanopanishad, Mantra Brahman is coiled like a serpent a n d splendorous Section, 63). Kundalini is the divine light and like ten million lightnings and lies by encircling living power ( - Yogarajopanishad, 7).

Shiwa .(Swayambhu-linga) in the muladhara-

From the above statements emerges the
triangle ( - Bhutashuddhitantra, ch. 1, p. 1).

following.

Divine Kundalini who is white as the conch-Divine kundalini is in the nature of conscious-shell surrounds Swayambhu-linga by three a n d ness. She is the living power and is supremely a half coils like a creeper and covers his m o u t h subtle. She is like fire. She is splendorous like by her own ( - Sammohanatantra, Part 2, ch.

the lustre of strong lightnings, bright like many 2, p. 2).

suns and cool like the moon. She is in three and a

"Supreme Kundali is splendorous like lightning half coils a r o u n d Swayambhu-linga, encircling and in three and a half coils, situated in the him from right to left. She has also been described sushumna-path' ( - Shiwasanghita, 2.23). 'Kunas being in three and eight coils. She is like a dali who is Brahman is like a flame' ( - R u d r a y a -
flame, not steady, and remains unroused in the mala, Part 2, 27.55). 'Kundali is para (that is, muladhara. She is of shining red colour. She is the source of para sound) and shines like a also said to be white and black (or dark-green) flame, and black (or dark-green) in colour, in colour. She is Parama Kala (Supreme Kunda-and is in the nature of Krishna (God)' ( - Gouta-lini) and also Supreme Power. She is Brahman.

miyatantra, 34. 4 1 - 2 ) . 'kundalini; who is She is Shiwa-Shakti.

Supreme Power and is in the nature of Brahman T h e r e are two forms of concentration on shines like ten million suns and is bright and cool Kudalini - subtle and gross.

like ten million moons and splendorous like lightning; she is not steady and, like a serpent, Concentration on subtleness
she is in three a n d a half coils a r o u n d the great Kundalini is the living power a n d is consciousness, linga '(Swayambhu-linga)' ( - Tararahasya, ch.

supremely subtle, lightning-like splendorous, 4, p. 22). 'kundali-power in w h o m is embedded moon-like cool, a n d in three a n d a half coils (the matrika-letters) a to ksha shines like light-

-around Swayambhu-linga, from right to left.

ning and is subtle like the lotus-filament, and is sleeping like a serpent, and is in eight coils Concentration on form

( - Koulawalitantra, ch. 22, p. 80). 'Dewi (Divine 1 kundalini who is Supreme Brahman shines

Kundalini) is Shiwa-Shakti (that is, Kundalini like m a n y million moons. She is seated on a is Supreme Power being one and the same with lion, and has three eyes and four arms. She holds Parama Shiwa - S u p r e m e Being) a n d in the a book a n d a wina (Indian lute), a n d makes the n a t u r e of only consciousness; she is the power gestures of granting boons (wara mudra) and a n d is supremely subtle; she is splendorous like dispelling fear (abhaya m u d r a ) ( - Kankala-ten million lightnings and in three coils'

malinitantra, ch. 2, p. 4).

( - Sharadatilakatantra, 5. 1 2 8 - 9 ) . 'Divine Note : She should be thought of as red in

Kundali who shines like a streak of lightning is, colour.

as a sleeping serpent, unroused, and in three 2 kundalini is red in colour, perpetually
and a half coils from right to left a r o u n d Shiwa youthful with fully developed breasts and

(Swayambhu-linga), and is supremely subtle
attractive eyes, a n d adorned with jewelled like a lotus filament' ( - Shaktanandatarangini, bracelets, small bells around the hip, anklets 4.10).

on the feet, a n d all kinds of ornaments and gems; 192

Exposition of the Chakras
she is charming like the full moon and very portant for those students of concentration who beautiful ( - Shaktanandatarangini, 4.34).

are at the thought level.

3 In the morning: in the muladhara. kundalini T h e petals of the muladhara are the energy-is red like the rising sun in the m o r n i n g ; she radiations from the continuous circular energy-has three eyes like the sun, fire and moon, and motions which maintains the prithiwi maha-holds (in her four hands) a noose, a goad, a bhuta organization. T h e petals are deep red in bow and a arrow.

colour. It indicates that there is the concentration At noon: in the hrit lotus. She is in early youth.

of apana-energy which radiates red-rays. Each In the evening: in the ajna. She is splendorous, petal has its own specific concentration which is youthful and beautiful, and is Parama Kala
marked by a special matrika-letter. This mark (Supreme kundalini) ( - Shaktanandatarangini, is not artificial but occurs as an intrinsic aspect 4.54).

of the concentration. In the first petal is wang, 4 kundalini as Ishtadewata.

in the second shang, in the third shang and in the Note. T h e form of Ishtadev/ata. is the form of fourth sang. T h e original colour-radiation of kundalini.

wang is yellow lightning-like, of shang golden, 5 Special concentration on kundalini, in the shang rose (red mixed with white) and sang form of Goddess Dakshinakalika, in the mula-lightning-like. In the muladhara petals, all the dhara. Goddess Dakshinakalika is four-armed, matrika-letters are of golden colour. So wang making the gestures of granting boons and
and shang retain their original colours, but dispelling fear with her right hands, and holding the other two change their colours. T h e golden a sword and a h u m a n head with her left h a n d s ; colour indicates that the mahabhuta-tanmatra-she is possessed of three eyes which are like the forces are concentrated in the petal-letters.

moon, sun and fire; she is black in colour, W h e n the petal-letters are blood-red (due to perpetually death-less, youthful and naked, different mode of concentration), it indicates with a girdle m a d e of hands of dead persons; the apana-concentration.

she has dishevelled hair, a smiling face, long From the viewpoint of concentration, the petal-teeth and wears a necklace of skulls; her right letters form the mantra wang-shang-shang-sang foot is on the heart of Shiwa and stands on a which are utilized for japa for developing
great lotus; and she is in deep love-desire thought-concentration. At first, there is a petal-for union with the Supreme Being ( - Kubji-
gap between the letters, and by the practice of katantra, ch. 6, p. 7).

japa the gaps become less and less and finally disappear and become conjoint with nadabindu ('ng' factor). At this stage the four-lettered Explanation
mantra becomes a four-matrika-concentration-unit. This is the unit for the muladhara. Now, T h e chakras are the different levels of super-the petal-concentration is reduced to circular consciousness, so they are not reflected in sense-concentration. At this stage, the four radiations consciousness, because of its oscillatory character.

(designated by the four-matrika-letters) cease It indicates that superconsciousness is not un-and the circular energy-motion becomes more dulatory and is in a state of concentratedness.

concentrated. T h e four-matrika-concentration-Therefore, the chakras are also the different unit is t h a t in which the four letters are seen levels of concentration. When concentration is simultaneously and as a whole in thought-form.

very deep, the chakras appear in concentrated Thereafter, concentration is done on two
consciousness and are 'seen'. W h e n concentra-main lines: mahabhuta-tanmatra concentration tion is practically a thought-form, it can be m a d e and concentration within the triangle. In
deeper and transformed into real concentration mahabhuta-tanmatra concentration, the follow-comparatively easier when the thoughts are of the ing forms are practised stage by stage: (a) images of the chakras as seen in concentration.

meta-earth (prithiwi mahabhuta) concentration, So the description of the chakras is vitally im-

(b) supra-smell (gandha t a n m a t r a ) ; (c) con-193

T h e Chakra System centration-on-divinc-form (-dewata).

physical development. But usually these persons In very deep concentration, meta-earth is
go in for sexual excesses, especially, when their

'seen' as a yellow square. When concentration spiritual qualities are in a rudimentary state.

deepens more and more, the square is reduced T h e wajra excites fear in them by causing disease to an infinitesimal point which is the smell tanma-and other sufferings. For all unspiritual persons, tra, from which emerges the germ-mantra Lang of the wajra is the cause of fear. T h e sexually weak shining yellow colour. T h e original colour of the and physically undeveloped persons are unfit matrika-letter is yellow-lightning-like and the for the practice of a d a m a n t i n e control.

colour remains unchanged when it becomes the Indra is seated on an elephant. T h e elephant germ-mantra of supra-smell. When concentra-represents an excellence of physical development tion becomes still deeper the bija aspect (that is, and strength. But Indra's elephant is not an la) is transformed into Deity Indra. It is the ordinary one, it is a white elephant. It indicates beginning of concentration-on-divine-form. T h e that physical development need not impede

Indra-form represents a higher order of powers spiritual growth but harmonizes with spiritual to the point of most effectiveness and under the qualities. Indra's white elephant shows the control of higher intelligence. T h e yellow colour spiritualized physical development. T h e Kun-of the form indicates that meta-earth and supra-jara (elephant)-process has been developed in smell (prithiwi mahabhuta and gandha tanmatra) relation to the white elephant of Indra. It is the is the predominating factor in the form. This is process of purification and vitalization of the indicative of power.

body. A person with such a development is the Indra's great power is represented in the wajra fittest person for the practice of adamantine (a thunderbolt) which he holds in his h a n d .

control.

T h e great control power has been concentrated T h e wajra has other characteristic features.

in the wajra. Desire in its specific form is the T h e sound associated with the wajra arises creative desire which culminates in love-desire from the transformation of the madhyama
in which the senses function in relation to sound (suprasound) into the waikhari (audible) pleasurable objects and conative organs cause sound. This means that the mantra is transformed to heighten the pleasure-feeling and effect the into the waikhari form by the wajra-power,
union which is associated with the highest
which is necessary for the practice of mantra.

enjoyment. This longing for conjugal pleasure T h e wajra itself is the manifestation of the bija in which the strongest feeling is excited and the Lang or Mang. T h e Lang (or Mang) power is full organic cooperation becomes a fact, is an metamorphosed into the form of wajra in the expression of strongest natural energy having a muladhara. T h e wajra-power has also been definite mental form and it becomes involved in manifested by Kundalini, by which she keeps organic activities at a certain point which is an concealed the great fire-energy lying within elaboration of the original desire. From wajra Swayambhu-linga. T h e light aspect of the wajra comes the highest control power termed wajroli is the spiritual light by which consciousness is

- the a d a m a n t i n e control, by which sexual illumined. This consciousness becomes so puri-energy in its mental and organic forms is fully fied and concentrated that the Deity Brahma controlled and transformed into a divine energy appears in it and the whole consciousness is which increases the strength of concentration.

brightened by the lustre of Brahma. The IndraT h e a d a m a n t i n e control consists of two main form is derived from the bija Lang in the processes: development of reverse organic control muladhara. T h e form can be reduced to Lang.

a n d utilization of mental sexual energy in T h e white elephant of Indra is from the bija concentration. T h e apana-control plays an es-Kang or Khang.

sential role in wajroli.

T h e fittest persons for the practice of this Concentration on Brahma
control are those who are endowed with great Brahma is one of the six Shiwas (Supreme Being sexual vigour which is supported by general in forms). It has been stated that Brahma,

194

Exposition of the Chakras

Wishnu, Rudra, Ishwara, Sadashiwa and Para-forms of Brahma, Wishnu and R u d r a .

shiwa are the six Shiwas ( - Rudrayamala, Part 2, According to the predominating primary

25. 5 3 - 4 ; also in the Shadamnayatantra, 5. 2 8 3 - 4
attributes (gunas), the divine forms vary. Sattwa and the Gayatritantra, 3.146-7). Beyond the predominates in the Wishnu-fbrm, rajas in the six Shiwas is Parama Shiwa (Supreme Brahman).

Brahma-form and tamas in the Rudra-form

It has been stated: 'Brahman has three aspects -

( - Shiwapurana, 1.6.20). Powers associated with gross, subtle and Supreme. T h e five forms Wishnu, Brahma and R u d r a are of the same (belonging to the five mahabhuta-tanmatras) of character. Lakshmi, the power of Wishnu, is Brahman (that is, five Brahmas which are the in the n a t u r e of sattwa; Brahmi, the power of five Shiwas of the Tantras) are gross and termed Brahma, in that of rajas; and Sat;, the power wairaja (belonging to Brahman forms). T h e of R u d r a , in that of tamas ( - ibid, 1.6.21).

subtle form is Hiranyagarbha characterized by T h e rajas, sattwa and tamas attributes influence the primary three bijas with nada (that is, the the mind and its concentration power. In the first mantra Ong). T h e Supreme Brahman is first stage of concentration rajas, which functions the ultimate truth, in the nature of consciousness, on the sattwa basis, develops the power which being and love, immeasurable, undefinable,
makes concentration deep, and consciousness beyond mind and senses, in itself, attributeless, is in the Brahma-form.

without form, immutable, untinged, eternal, T h e basic aspect of the Brahma-form is the whole, incomparable and perfect' ( - Yoga-smell principle (gandha tanmatra) which is
shikhopanishad, 2. 14-17). T h e Waidika
rarefied yellow in colour. W h e n this aspect is Supreme Brahman is the Tantrika Parama
predominant, Brahma appears as of golden

(Supreme) Shiwa. T h e five forms of Brahmans (shining yellow) colour. But when the rajas are the first five Shiwas. Hiranyagarbha is the attribute and apana-force predominate Brahma sixth Shiwa named Parashiwa. T h e five Brahmans is deep red. In the usual mode of concentration have been named Hiramnaya (Brahma) in the
deep red colour is applied. Brahma has four

'earth'-region (in the muladhara), Narayana faces, each with three eyes, a n d four arms. Four (Wishnu) in the 'water'-region (in the swadhi-faces indicate the four forms of sound: para (the shthana), R u d r a in the 'fire'-region (in the principle of sound), pashyanti (radiant), madhya-manipura), Ishwara in the 'air'-region (in the ma (suprasound) and waikhari (audible). T h e anahata), and Sadashiwa in the 'void'-region first three forms are inaudible. T h e two ordinary (in the wishuddha) ( - Yogatattwopanishad, 8 4 -
eyes are the eyes which are endowed with full 99). So the Waidika terms and the Tantrika
sensory power and coupled with a highly
terms are identical.

developed insight. T h e third eye in the fore-All the Shiwas or Brahmas are the six forms head is the concentration-eye which 'sees' things which arise, stage by stage, in concentration.

which can only be seen in deep concentration.

They are the divine forms of Supreme Shiwa, Brahma holds in his hands a danda (staff), also called Narayana. So it has been stated that kamandalu (a sacred water-pot) and akshasutra Brahma and Shiwa are Narayana ( - T r i p a d -

(a rosary of rudraksha). Danda indicates the wibhutimahanarayanopanishad, 2.16). It has also power of control exercised by Brahma over the been stated that Brahma is Narayana
nonconscious impressions (sangskaras) which ( - Karmapurana, 1.6.3). Narayana is the
maintain the body. Kamandalu indicates that Supreme Being, and Wishnu, Brahma and the life-force symbolized in water, which is Maheswara are the same ( - Warahapurana,
held in it, is u n d e r full control, that is, in a state 70.26). T h a t the (Supreme) Brahman is Brahma, of kumbhaka. Or the kamandalu is the expression Shiwa and Wishnu has been stated in the Kaiwa-of the indu chakra where amrita (life-energy) lyopanishad, Mantra 8. He who is Shiwa is
is reserved, and radiates to reenergize the whole also Hari (Wishnu) and Brahma - Brahman organism in concentration on Brahma. Aksha-in three forms ( - Garudapurana, 1.23.34). This sutra is the sutra (thread) on which a-ksha, that means that Supreme Brahman assumes the
is, the fifty matrika-letters from a to ksha, have 195

T h e Chakra System
been s t r u n g ; the sutra is that on which all he moves in the worldly circle without the
words have been strung; it is Brahman ( - Brahm-recognition of his infinite nature ( - Shweta-opanishad, 7 - 9 ) . Also, it is called sutra because shwataropanishad, 1.6). This mode of existence it (as Brahman) is within all beings and it awakens ceases when the superunion of jiwatman and
the Brahman-form ( - Yogashikhopanishad, 2.

Paramatman occurs in manojajna (that is, sama-10-11). It has been stated that akshamala (the dhi) ( - Pashupatabrahmopanishad, Part 1, 18).

rosary of rudraksha) is in the form of fifty (matri-T h e real thread of connection is effected through ka-) letters from a to ksha ( - Guptasadhana-the five forms of pranayama in which the five tantra, ch. 11, p. 15). T h e akshasutra indicates pranas are controlled. Jiwa as a conscious being the matrika-letters from a to ksha strung by is constantly undergoing changes because his Kundalini. Brahma makes the gesture of
consciousness is oscillating between the four dispelling fear. Fearlessness is a spiritual main powers (chatushkala) - sensory, intellect-quality. Real fearlessness arises when unspiritual ive, affective and volitive. These changes are knowledge is removed. Brahma dispels fear from expressed by the functioning of the five pranas the practitioner by bestowing spiritual strength.

as ha-sa movement which is automatic and in Brahma is seated on the hangsah (swan).

which consciousness itself remains unaffected, Shankara in his commentary on Kathopanishad, but it supplies all the power causing its undula-2.2.2, says that he who moves everywhere is tory form. W h e n the normal cessation of respira-hangsah. This means that he who pervades
tion occurs, consciousness becomes free from everything is hangsah, that is Supreme Being oscillations and in a state of concentration (Paramatman). So it has been stated that

(based on Brahmawidyopanishad, 16-19).

hangsah is within all beings ( - Nirwanopani-T h e hangsah-breathing is normal respiration shad, 1.24). Hangsah is without a second (Shweta-with its rate and depth reduced to an almost shwataropanishad, 6.15), so he is Supreme Being.

imperceptible form by conscious relaxation, It has been stated clearly that hangsah is Paramat-general effortlessness and mental calmness.

man ( - Pashupatabrahmopanishad, Part 1, 13).

U n d e r this condition of breathing, concentra-On commenting on this, Upanishad Brahma-
tion develops. Hangsah is here hangsah breathing yogi says that one who removes the delusion as the basis for concentration on Brahma.

which is in the nature of nonself, by the realiza-From the mantra viewpoint, Brahma is redu-
tion of the true nature of A t m a n is hangsah.

cible to the matrika-letters kang, mang and T h e commentator Narayana also says that he kshang, and the bija-mantras Ong and Kang; w h o removes ignorance (unspiritualness) is danda to the mantra Namah; kamandalu to hangsah (his commentary on Chulikopanishad, thang; and akshasutra to all matrika-letters from M a n t r a 1).

ang to kshang.

T h e garland of letters, that is, fifty matrika-units, is in the form of hangsah who is Shabda-Concentration on Power Dakini
b r a h m a n , t h a t is, kundalini. Shabdabrahman T h e power (shakti) of the Supreme Being is is Ishwara when the matrika-sound-power has Supreme Power who is eternal and always with been manifested in which time becomes involved, and in the being of Supreme Consciousness.

Ishwara is P a r a m a t m a n . T h e matrika-sound-Sometimes she is awakened and sometimes
power causes the attainment of the wealth of she is unroused. In one of her aspects, she is Brahman, t h a t is, samadhi (based on Pashupata-Shabdabrahman, and in another aspect she is brahmopanishad, Part 2,1). This is the hangsah beyond it. At times she manifests her specific process of the attainment of samadhi and this

'powerhood', at other times she is tranquil.

has been expounded in a technical Waidika

She is omnipotent. She manifests her conscious language. So it has been stated that hangsah power (ichchashakti) in three forms: yogashakti is the spiritual thread of manojajna (the spiritual (the samadhi-power), bhogashakti (the power process of concentration) ( - ibid., Part 1, 17).

involved in world-experience) and wirashakti Hangsah is also jiwa (embodied being) when (the heroic power). In samadhi-power one is 196

Exposition of the Chakras
able to reduce consciousness into the supreme ong, oung, ah a n d p h a n g ; the sword to the germ-form in asamprajnata samadhi. Bhogashakti
mantra khang, and the trident to the matrika-is t h a t power which operates when there is letter oung.

awareness of the outer world. In the spiritual practice of the eight-fold yoga, a n d in worship Yoni in muladhara
and other religious activities this power is fully Yoni is a triangular process, being formed
operative. It is also operative in the activities by the triangular kandarpa-energy which is an of daily life and all h u m a n i t a r i a n actions done aspect of the apana-force, and is shining deep with the purpose of pleasing God. Wirashakti red in colour. T h e mantra-form of this energy is the power of formalization by which Shakti is kling. T h e nature of the energy is of fire which, (Power) manifests herself in form. Shakti in when aroused, is expressed as love-feeling
form is endowed with eight superpowers (aish-associated with the intense desire for enjoyment.

warya) ( - based on Sitopanishad, 3 4 - 7 ) .

T h e kandarpa-energy is always in motion, but Shakti appears in m a n y forms. In the chakras, its activities are intense when it is brought there are six main forms. T h e y are in the six to the conscious level, a n d the whole apana chakras from the muladhara to the ajna. T h e y system is accelerated by them. T h e triangular are called Dakini, Rakini, Lakini, Kakini,
energy is associated with the three-fold control-Shakini, a n d Hakini ( - S h a a m n a y a t a n t r a , 6.

process termed yonimudra - genito-control. It 2 6 1 - 2 ) . T h e y are the presiding Divinities of consists of three factors: (a) ano-genital contrac-the chakras, that is, the chakras are fully control-tion in which anal-lock develops into genitalled by them. T h e y are also called the door-lock, (b) abdominoretraction, and (c) breath-keepers. T h e y exercise their power for the suspension with chin-lock. Apana-force,
selection of qualified practitioners who are including kandarpa-energy, is controlled by able to practise in the chakras.

yonimudra. For deep concentration on Kunda-
lini, it is very important for neutralizing the Power Dakini is situated in the muladhara.

kandarpa-energy motions, which is effected

Her fierce appearance and weapons excite
by y o n i m u d r a . Y o n i m u d r a is also an i m p o r t a n t fear in m a n who is not spiritually prepared.

part of the process for rousing Kundalini. M o r e -

The drinking vessel in her h a n d stimulates over, it is the first step towards the practice of thirst for drinking and appetite for food. But wajroli - a d a m a n t i n e control.

the food and drink which m a n takes cannot prevent death. It is indicated in the skulled staff. While living, he often expresses a feeling Swayambha-linga and concentration
of harmfulness because he is unable to love Shankara in commenting on Swayambhu (Kath-others, and the sword and trident are used as opanishad, 2.1.1) says that Swayambhu is Para-destructive weapons. But a practitioner with meshwara (Supreme Being) who always exists
well-developed spiritual qualities sees in the by himself - independently, never dependent drinking vessel deathless substance (amrita) on another. Swayambha is the Supreme Being, which can be m a d e to flow within him by deep and also the n a m e of Brahma, Wishnu and concentration, and he proceeds towards im-Shiwa ( - Wachaspatyam). So Swayambha is
mortality in spite of the death of the body as he who exists always by himself, without depend-indicated in the skulled staff. T h e sword is the ing on another or anything else - the eternal spiritual knowledge which destroys all m u n d a n e -
self-existing being, that is, the Supreme Being.

ness. T h e trident removes three forms of pain -

In the triangle of the muladhara Swayambhu is pain arising in the body, pain caused by outside in the linga-form.

influences and pain from the invisible source.

T h e term linga has been used here in a techni-Concentration on Dakini develops spiritual
cal sense. It has been stated: ' I t is that which is qualities.

called linga because it is subtle, it is the source Dakini is reducible to her germ-mantra Dang, (of everything), it is that into which all is ab-the mantra Khphreng, and the matrika-letters sorbed, it is also motional, and it is a (specific) 197

T h e Chakra System
form (for the realization) of the Supreme Being'

is for those who have no such knowledge'

( - Yogashikhopanishad, 2 . 9 - 1 0 ) . T h e linga ( - Shiwapurana, 1.26. 15-18). T h e real linga is a specific manifestation of Supreme Being, is subtle and luminous and is 'seen' inside by subtle in character, endowed with omnipotency, d e e p concentration. W h e n a practitioner has which in concentration becomes, step by step, not the power of deep concentration, he will reduced from a subtle line-form to a subtle have to take the gross linga for worship and the bindu (point) when its motional aspect dis-thought-form of the gross linga for developing appears, a n d into which all cosmic principles concentration. So it has been said that the are absorbed. T h e power aspect associated with worship of Swayambhu-linga develops (con-the linga is Kundalini which gives it a form centration-) knowledge by itself ( - ibid, 2.16.34).

because of her coils a r o u n d it, a n d this form is T h e r e is a void aspect (chidra) of Swayambhu-most suitable for concentration. T h e nada linga where lies the great fire-energy which (suprasound) aspect of the linga is aroused and becomes activated by prana-force by pranayamic

' h e a r d ' as pranawa which are the coils of Kunda-suspension. T h e entrance is guarded by Kundalini, a n d the pranawa-concentration to its highest lini when in coils. This state maintains the ida-point causes the uncoiling of Kundalini.

pingala flows which effect respiration (based T h a t the linga is the Supreme Being and in his on Todalatantra, ch. 8, p. 16). When the fire-subtle aspect is realized by the yogis in concentra-energy is released by pranayama, it plays an tion has been stated: ' T h e linga which bestows i m p o r t a n t role in arousing Kundalini. It has all good and bliss is luminous, imperishable, been stated: 'So long Kundalini and Swayambhu perfect a n d omnipresent, and is established are in an unroused state in the muladhara, no in the hearts of yogis' ( - Shiwapurana, 1.26.14).

spiritual work should be done. . . . T h a t divine It has also been stated in the Skandapurana Kundalini and that Divine Being (Swayambha-that akasha (void) is called linga the base of linga) who is the Supreme Being are roused
which is the earth and is the abode of the dewas by pranayama and assume the wished for forms'

(deities) a n d into which everything is absorbed.

( - Tripurasaratantra, quoted in Sarwollasa-H e r e the akasha is the chidakasha. T h e chida-tantra, 15. 15-16). When the fire-force is ignited kasha is w h a t is undefiled as the akasha, a n d by pranayama both Swayambhu-linga and
the support of all - the Brahman ( - Wachas-Kundalini are aroused.

patyam). T h e base of the linga (Swayambhu-T h e concentration-form of Swayambhu-linga is linga) is the 'earth'-region in the muladhara d i a g r a m m a t i c . It has been stated that Shiwa-where lie Deities a n d Powers. Swayambhu-
linga is in the form of the diagram consisting linga is always with Kundalini in the muladhara, of a, u, ma, nada a n d bindu, a n d is surrounded and when kundalini is roused all Deities a n d by pranawa from which arises the nada (pranawa-Powers and cosmic principles are absorbed
sound) and thereafter it is absorbed ( - Shiwa-into her.

purana, 3.10. 1 4 - 1 6 ) . T h e bright subtle line It has been stated: ' T h e linga is of two kinds, which emerges from the Supreme Bindu assumes outer and inner. T h e outer linga is material, the pranawa-form and emits pranawa-sound.

the inner is subtle and bright. Those who are In the muladhara, the pranawa-form is the coils devoted to religious rites worship the linga of kundalini around the bright line which is of material forms. Those who are u n p r e p a r e d Swayambhu-linga. By concentration, pranawa
take the gross form of the linga to be able to is enlivened and the mantra-sound appears.

concentrate on the subtle linga. O n e who is By deeper concentration the mantra-sound is unable to " s e e " the spiritual (adhyatmika) linga absorbed into kundalini and she is then roused should think of the subtle linga in the gross along with Swayambhu-linga.

forms. T h e subtle, shining a n d i m m u t a b l e linga is " s e e n " by those who possess the know-Concentration on Kundalini
ledge (arising from concentration). T h e gross After a practitioner is well prepared by con-linga m a d e of earth, wood and other materials centration-on-Brahma, he can undertake con-198

Exposition of the Chakras
centration-on-kundalini. T h e first stage is the (b) Concentration on Moon-kundalini,
concentration-on-form. T h e concentration-on-situated from the ajna to the end of
form of kundalini is of red colour like the rising b r a h m a r a n d h r a .

sun in the morning. W h e n the form is clear and 4 Concentration on T u r y a (the fourth aspect) -
well established in consciousness by repeated kundalini who is only spiritual consciousness, and long practices, the red colour should be in the sahasrara.

thought of as very bright. At first, the face should After the practice of all these forms of con-be thought of as very bright and gradually the centration, bhutashuddhi-concentration should whole body. T h e n the red form should get slowly be undertaken. After it is accomplished, the absorbed in the shining red colour and finally process of arousing kundalini should be practised.

there will be no form, but only the red light.

At first, the mantra should be aroused according Now kundalini is in the form of red light.

to the instructions of a guru. T h e n , the arousing T h e next step is to transform kundalini,
of kundalini should be practised. T h e roused who is in the red light form, to the lightning-kundalini then goes to the sahasrara after
like splendorous form. Now kundalini has no absorbing all principles lying in the chakras, shape, but is only in her splendorous form. T h e where samprajnata samadhi is attained. At this practitioner is advised to see, in the lightning-stage, consciousness is only in the form of like brightness the formless subtle kundalini kundalini. W h e n this stage is fully established, in concentration. T h e r e will be more and more the kundalini-consciousness is coiled into kunda-perception of her subtleness through her brilliant lini when she alone shines in Supreme Conscious-lustre. These forms of concentration should be ness and finally is absorbed into it in asampraj-done in the muladhara.

nata samadhi.

In another of her aspects, kundalini is situated in the brahma nadi and extends from the muladhara to the sahasrara, and is supremely subtle and in the nature of force ( - Wishwasaratantra, 2 Swadhishthana
ch. 2, p. 12). Concentration should be done on this supremely subtle kundalini in the
brahma nadi who extends from the muladhara

T h e swadhishthana is the second chakra, lying to the sahasrara. To be able to accomplish this above the rmuladhara in the chitrini nadi.

advanced concentration, the practitioner is advised to do the following forms of
concentration:

Terminology

1 (a) Concentration on Fire (Wahni)-kundalini T h e following are the Tantrika terms of the who is shining red like the molten gold in the second chakra.

muladhara.

1 Swadhishthana, mentioned in the Nila-

(b) Concentration on Fire-kundalini who is
tantra, ch. 5, p. 9; Todalatantra, ch. 7, p. 14; situated from the muladhara to the bottom
ch. 9, p. 17; K a m a d h e n u t a n t r a , ch. 13, p. 16; of the anahata.

Kankalamalinitantra, ch. 2, p. 4; Kularnawa, 2 (a) Concentration on Sun (Snrya)-kundalini ch. 4, p. 19; Jnanasankalini'tantra, verse 6 7 ; who is splendorous like m a n y suns at a time, Gandharwatantra, ch. 5, p. 27; M a n t r a m a h o -
in the anahata.

dadhi, 4 . 2 1 ; Kubjikatantra, 6. 289; T r i p u r a -

(b) Concentration on Sun-Kundalini from
sarasamuchchaya, 5 . 1 1 ; Bhutashuddhitantra, ch.

the anahata to the Swadhishthana.

1, p . 2 ; ch. 3, p . 3 ; ch. 4, p . 4 ; ch. 5, p p . 4 , 5 ; 3 (a) Concentration on Moon (Chandra)-
ch. 8, p . 8 ; ch. 10, p . 9 ; ch. 14, p . 12; Sam-kundalini who is lustrous like many moons
mohanatantra, part 2, ch. 2, p. 2; ch. 4, p. 4; at a time and in the form of amrita (deathless M a y a t a n t r a , ch. 6, p. 5; Purashcharanarasollasa, substance), in the ajna.

ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; 199

T h e Chakra System Mundamalatantra, ch. 6, p. 9; Sharadatilaka-Description
tantra, 5 . 1 3 1 ; Shaktanandatarangini, 4.11,29, 30, 3 4 ; 9.16; Rudrayamala, part 2, 15.35; T h e swadhishthana (Plate 4) has six petals 22.4; 25.55; 27.57,58; 37.14,35; 4 4 . 2 0 , 2 1 ; M a h a -

( - Shatchakranirupana, Verse 14; and in all nirwanatantra, 5.94; Tantrarajatantra, 21.82; T a n t r a s . a n d in the Waidika and Pouranika Purashcharyarnawa, ch. 2, p. 9 0 ; ch. 5, p. 387; accounts). T h e colour of the petals is vermilion-ch. 6, p. 4 9 0 ; Shaktisangamatantra, 61.114; red ( - Shatchakranirupana, Verse 14; Kankala-Shadamnayatantra, 5.262;423; Shiwasanghita, malinitantra, ch. 2, p. 5; Nirwanatantra, ch. 5, 5.106,107,213; Mridani'tantra (quoted in
p. 7; Shiwasanghita, 5.106; Mridanitantra, quot-Amarasanggraha M S ) ; Goutamiyatantra, 34.44; ed in Amarasanggraha M S ) . T h e colour has also and .Shatchakranirupana, verse 18.

been stated to be fire-like red ( - Gandharwa-2 Adhishthana, mentioned in Sammohanatantra, ch. 5, p. 2 7 ; Rudrayamala, Part 2, tantra, Part 2, ch. 2, p. 2; and Koulawalitantra, 27.56; Goutamiyatantra, 34.43), lightning-like ch. 22, p . 80.

( - Bhutashuddhitantra, ch. 1, p. 2), lustrous 3 Bhima, mentioned in Nirwanatantra, ch. 5, red ( - Sammohanatantra, Part 2, ch. 2, p. 2); p.6.

whitish red ( - Tararahasya, ch. 4, p. 22); and 4 Shatpatra (lotus with six petals), mentioned deep-red ( - Koulawalitantra, ch. 22, p. 80).

in Todalatantra, ch. 9, p. 16; Sammohana-

In the Parwati-Parameshwara-sangwada ( - dia-tantra, Part 2, ch. 4, p. 4; Gandharwatantra, logue) (quoted by Narayana in his commentary ch. 8, p. 3 9 ; Shaktanandatarangini, 7.14.

on the mantra 10 of Hangsopanishad), it has 5 Shaddala p a d m a (lotus with six petals), been stated that the colour is of gold.

mentioned in Tararahasya, ch. 4, p. 2 2 ; R u d r a y a -

On the petals are the letters from ba to la mala, Part 2, 45.6; 60.28.

with bindu (that is, nada-bindu - the matrika-6 Wari-chakra (chakra containing 'water'-
letters) ( - Shatchakranirupana, Verse 14, and principle), mentioned in Rudrayamala, Part 2, in all Tantras and Pouranika accounts). The 21.97,107,112,113.

matrika-letters are arranged from right to left.

T h e colour of the matrika-letters is like that of lightning ( - Shatchakranirupana, Verse 14). It Position
has also been stated that the colour is diamond-T h e swadhishthana is situated in the genital like white ( - Gandharwatantra, ch. 5, p. 27; region, when considered externally. As the

Rudrayamala, Part 2, 27. 5 6 - 5 7 ; Goutamiya-chakras are in the chitrini, a n d the chitrini tantra, 34. 4 3 - 4 4 ) ; white ( - Bhutashuddhi-is within the sushumna as the third nadi, and the tantra, ch. 1, p. 2 ) ; and vermilion-red ( - Koula-sushumna is within the vertebral column, so walitantra, ch. 22, p. 80). It has been stated in the swadhishthana is within that part of the the Pouranika accounts that the matrika-letters vertebral column which corresponds to the
are of a diamond-white colour.

genital region. T h a t the swadhishthana is situated T h e r e are six specific qualities (writtis) on in the genital region has been stated in the the six petals of the swadhishthana. They are:

.Shatchakranirupana, Verse 14; Jnanasahkalini-affection (or indulgence), pitilessness, feeling tantra, Verse 6 7 ; Gandharwatantra, ch. 8, of all-destructiveness, delusion, disdain and p. 3 9 ; Sammohanatantra, Part 2, ch. 2, p. 2; suspicion ( - A d h y a t m a Wiweka, quoted by Wishwasaratantra, ch. 1, p p . 8,10; Koulawali-Narayana in his commentary on Hangsopanishad, tantra, ch. 3, p. 8; Shaktanandatarangini, 7.14; M a n t r a 7). T h e y are arranged in the above Mahanirwanatantra, 5.114; Mridani'tantra (quot-order from right to left. Jaganmohana (Footnote ed in Amarasanggraha M S ) , and in all other 87, in connection with the verse 104, Maha-Tantras. T h a t the position of the s w a d h i s t h a n a nirwanatantra) gives the following order: affec-is in the genital region has also been mentioned tion, suspicion, disdain, delusion, feeling of in the Waidika as well as in the Pouranika
all-destructiveness and pitilessness.

accounts.

Within the swadhishthana (that is, inside the 200

Exposition of the Chakras
pericarp of the swadhishthana) is the half-moon-Lang, so Wishnu appears from the bindu of shaped 'water'-region of Waruna of white colour Wang in deep concentration. It has been stated and inside it lies the bija Wang which is moon-that above the waruna-bija (that is, Wa) is white and seated on a makara (kind of alligator) the great linga in the form of Wishnu ( - Sam-

( - Shatchakranirupana, Verse 15). It has been mohanatantra, Part 2, ch. 2, p. 2). This indicates stated that in the pericarp of the swadhishthana that Wishnu in the linga-form is within the is situated (Deity) waruna ( - Kankalamalini-bindu of the Wang and emerges from the bindu tantra, ch. 2, p. 5). This means that Waruna, as Wishnu in deep concentration. T h e presence who is in the form of the bija m a n t r a Wang, lies of Wishnu has also been mentioned in R u d r a y a -
in the 'water'-region which is situated in the mala, Part 2, 22.4; Sharadatilakatantra, 5.132; pericarp of the swadhishthana. T h a t the watery Mridanitantra, quoted in Amarasanggraha M S ; waruna-bija (Wang) is within this chakra has M a n t r a m a h o d a d h i , 4.20; Todalatantra, ch. 7, been stated in the Sammohanatantra, Part 2, p. 14; and Shad'amnayatantra, 5. 2 6 2 - 3 . Wishnu ch. 2, p. 2. T h e waruna-bija which is within the has been described as the presiding Deity of waruna-region has four arms and is seated on the swadhishthana ( - Yogashikhopanishad,
makara ( - Mridanitantra, quoted in Amara-1.176; 5.13).

sanggraha M S ) . T h e waruna-bija has the pasha Kalicharana quotes a verse from another

(noose) in its h a n d ( - the passage quoted by T a n t r a in which it has been stated t h a t Hari Kalicharana). T h a t the semilunar 'water'-region (Wishnu), who is in the lap of him who holds is within the pericarp of the swadhishthana the noose in his h a n d (that is, Waruna), is dark-has been stated in the Waidika accounts ( - Yoga-blue (or black) (shyama) and dressed in yellow shikhopanishad, 1. 176; 5.13). In the Pouranika raiment and has four arms, and holds a shankha accounts, it has been stated that the 'water'-

(conch), chakra (wheel), gada (mace) and
region is half-moon-shaped and white and en-padma (lotus) in his hands. T h e Nirwanatantra closes the bija Wang ( - Devibhagawata, 11.8.4).

(ch. 5, p. 7) says that Wishnu is four-armed, T h e bija aspect of Wang is Deity waruna, dressed in yellow raiment, adorned with wana-that is, from the bija wa arises waruna. T h e r e mala (a large garland of flowers of all seasons) is no distinction between the bija and the form.

and tranquil in appearance.

waruna is in the form of Wang as well as in In the form of Narayana (an epithet of Wishnu divine form. T h e concentration form of waruna

- Wachaspatyam, Shabdakalpadrumah, Apte)

is as follows:

for concentration, he has been described as waruna is white in colour; he has four arms holding a conch, wheel and mace ( - Atma-and is seated on a makara; he holds the pasha prabodhopanishad, 1.2).

(noose) in one of his hands.

In the commentary on this mantra, Ganga-
charana (Gangacharana Bhattacharya Wedanta-Wishnu
widyasagara, the commentator of this Upanishad) In the lap of the bija Wang (that is in the lap of quotes a verse from Wishnusanghita which says: Deity waruna who is in the form of Wang) is Wishnu wears a crown, jewelled ear-rings,

Hari (a n a m e of Wishnu - Shabdakalpadrumah shriwatsa (a curl)-mark on his chest, and a and Wachaspatyam), who is bright dark-blue
large garland of flowers of all seasons (wana-

(or black) (nila), graceful, youthful and pleasing; m a l a ) , he is pleasing in appearance and holds he has four arms and is dressed in yellow r a i m e n t ; (in his hands) a conch, a wheel, a mace and a he wears shriwatsa (a m a r k on the chest of lotus, and the world is at his feet.

Wishnu) a n d koustubha (the celebrated gem T h e dhyana-form of Narayana as Krishna
worn by Wishnu on his chest) ( - Shatchakra-is as follows: he is in the fully blown eight-petalled nirupana, Verse 16).

hrit-lotus; his feet are marked with the divine Kalicharana explains 'in the lap' (anke) to ensign and umbrella, and the shriwatsa m a r k mean within the bindu which is on the top of is on his chest, the koustubha-gem on his breast; the bija. As Brahma arises from the bindu of he wears armlets, a garland (wanamala), a

201

T h e Chakra System
crown, bracelets and makara-shaped earrings; tattwopanishad, 8 9 - 9 0 ) .

he has four arms and holds a conch, a wheel, K a l i h a r a n a says that we should think of the sharnga-bow, a lotus and a m a c e ; he is of Wishnu as seated on garuda, as we have seen that golden colour, serene, and makes his devotees Brahma is seated on the hangsah in the mula-free from fear. Or concentration can be done on dhara. It is not necessary to infer this as we Krishna holding a flute and a horn (that is two-find in the Waidika concentration-form that armed) ( - Gopalatapinyupanishad, Part 2, 4 6 -

Wishnu is seated on garuda ( - Waidika Sandhya-9). It is stated t h a t Wishnu as Krishna has two widhi).

arms and holds the flute ( - Nirwanatantra, It has been stated that it is the Power of
ch. 5, p. 7). Bhutashuddhitantra (ch. 9, p. 8) Wishnu that maintains, but not Wishnu, so he says that Hari (Wishnu) is dark-blue (or black) is as if a corpse ( - Kubjikatantra, 1. 26-7).

in colour, dressed in yellow raiment, wears the This indicates that the power of Wishnu is wanamala, the crown, earrings, the shriwatsa-Wishnu himself, and therefore the form of his mark, the koustubha-gem, a necklace of jewels power is the form of Wishnu. So it has been and anklets; he has long arms, bright eyes and stated that Sawitn (as Power of Wishnu) has a kindly disposed face and grants boons.

the same form as Wishnu ( - Rigweda Sandhya-From the above accounts, the concentration
process), and Sawitri is in the form of Wishnu form of Wishnu emerges as follows.

( - Samaweda Sandhya-process). T h e concentra-Wishnu is shining dark-blue (or black) in tion-form of Sawitn is as follows: Sawitn is colour, graceful, youthful and serene; he has of black colour, four-armed, three-eyed, holding four arms, and holds in his hands a conch, wheel, a conch, wheel, mace and lotus, youthful,
mace and lotus, and also the sharnga-bow;
seated on the garuda, the Power of Wishnu and he is dressed in yellow raiment a n d wears in the form of Wishnu ( - Yayurweda Sandhya-shriwatsa-mark and the koustubha-gem on his process). From this form we have to infer that breast a n d wanamala on his neck; he is orna-Wishnu also has three eyes. (For the concentra-mented with the crown, jewelled earrings,
tion-form of Wishnu, see Plate 5, left top figure.) anklets; he has bright eyes and is kindly disposed, and he grants boons.

Rakini

T h e colour of Wishnu has been generally Rakini, who is always in the swadhishthana, is accepted as dark-blue or black ( - Shatchakra-of the colour of a blue lotus (that is, dark blue) nirupana, Verse 16; Bhutashuddhitantra, ch. 9, and holds various instruments in her four hands; p. 8). In the Waidika form of concentration, she is dressed in splendid raiment and adorned Wishnu has been described as of dark-blue or with ornaments, beautiful and delightful ( - Shat-black colour ( - Waidika Sandhya-widhi). T h e chakranirupana, Verse 17).

colour of Wishnu is also golden ( - Gopala-T h e presence of Rakini in the swadhishthana tapinyupanishad, Part 2, 49), crystal-has been mentioned in the Kankalamalinitantra, white ( - Garudapurana, Part 1, 30.11), moon-ch. 2, p. 5; Shiwasanghita, 5.106; Rudrayamala, white ( - ibid., Part 1, 31.10; Skandapurana, Part 2, 22.4; Mantramahodadhi, 4.20; and

1.1.1.1; M a h a b h a r a t a , 12.332.66); a n d white Todalatantra, ch. 7, p. 14. Rakini is Kundali ( - M a h a b h a r a t a , 12.272, 28). It has been ( - Rudrayamala, Part 2, 42.1). This means stated that the colour of Wishnu changes ac-that Rakini is one of the forms of Kundali, cording to yuga (an age of the world - A p t e ) .

a n d consequently, other Powers, situated in In the Satya-age, Wishnu is white, in the T r e t a -
different chakras, are also forms of kundalini.

age he is red, in the Dwapara-age he is yellow, It has also been stated that Power Rakini is a n d in the Kali-age he is black ( - Waraha-the door-keeper of the Swadhishthana ( - Sam-purana, 3.18). A Waidika d h y a n a form of mohanatantra, Part 2, ch. 2, p. 2).

Narayana (Wishnu) is as follows: He is four-O t h e r concentration-forms of Rakini are as armed, has the colour of pure crystal, wears a follows.

crown and is dressed in yellow raiment ( - Yoga-Rakini who is red in colour, two-armed and

202

Exposition of the Chakras
fawn-eyed is shining with the vermilion-red-the central aspect of the swadhishthana. T h e mark on her forehead, her eyes are gracefully matrika-letters are bang, bhang, mang, yang, painted with collyrium, she is dressed in white rang and lang. Their colour is white. T h e y are raiment and adorned with various ornaments, indicators of the basic ap-mahabhuta power
and her face is as beautiful as the moon
lying within the swadhishthana. T h e original ( - Kahkalamalinitantra, ch. 5, p. 23).

colour-radiation of bang is moon-white, of Divine Rakini is dark-blue (or black) in colour bhang a n d mang shining red, of yang smoke and adorned with various ornaments, and holds colour, of rang red-lightning colour, a n d of a sword and a shield ( - Kularnawa, ch. 10, lang yellow-lightning colour. T h e original colours p. 53).

of the matrika-letters, except bang, have been Rakini is dark-blue (or black) in colour, and changed into white in the swadhishthana-petals.

holds in her hands a spear (or trident), the T h e y a r e influenced by the ap-mahabhuta wajra (thunderbolt), a lotus and a d r u m ( - Koul-power.

awalitantra, ch. 22, p. 80).

Rakini is dark-blue (or black) in colour,

Petaline Concentration
holds in her hands a spear (or trident), a lotus, T h e six-lettered mantra bang-bhang-mang-yang-a d r u m and a sharp chisel (or a x e ) ; she is power-rang-\ang, with gaps between, will be transform-ful and has three red eyes and prominent teeth; ed by japa in combination with thought-con-the great, lustrous, divine Rakini is seated on centration into a gapless conjoint mantra which a double lotus ( - the verse quoted by
is a swadhishthana-concentration-unit. At this Kalicharana).

stage the petaline concentration is in the form Kalicharana says that it is to be understood, of a circular ring of vermilion-red colour with by seeing Rakini seated on a lotus here, t h a t the diamond-white conjoint matrika-mantra.

all six Powers everywhere are seated on red W h e n this is successfully done, the power-lotuses. (For concentration-form of Rakini', see radiation outwards ceases in concentration.

Plate 5, right top figure.)

Mahabhuta-concentration

Explanation

T h e first stage is the thought-concentration on ap-mahabhuta in the form of the half-moon-T h e petaline processes of the swadhishthana shaped region of white colour. W h e n concentra-are the processes of the radiations of energies tion is very deep this 'water'-region is 'seen'

from the central aspect of the chakra into the as a white half-moon.

ida-pingala power-flows. T h e colour of the swadhisthana-petals is generally vermilion-red.

Tanmatra-concentration

This indicates that there is a mixture of red-W h e n concentration becomes still deeper the radiations of apana with the golden-radiations white half-moon is reduced to an infinitesimal of wyana. It also indicates that apana radiates point which is rasa-tanmatra and is represented in a more concentrated form, while wyana-by the germ-mantra Wang of white colour.

radiations are less concentrative and slower in character. When the petals become red and

Dewata-concentration
deep red, it indicates greater concentration W h e n concentration on Wang is very deep, of apana-radiations. T h e wyana-radiations pre-Deity Waruna emerges from the bija aspect.

dominate when the petals are of a golden colour.

Waruna is 'seen' seated on a makara, white in T h e whitish-red colour of the petals indicates colour, and is holding the pasha (noose). Makara the white-radiations of samana in combination represents immense power operable in the watery with the red-radiations of apana.

medium. In the body, the makara-power operates T h e matrika-letters are the measures of the to maintain circulation at the action and inaction power-concentration in the petals. T h e r e are levels in a most efficient m a n n e r . Therefore, six petals as there are six main radiations from it plays a most i m p o r t a n t role in circulatory 203

T h e Chakra System
development and maintains general health and tion on Waruna, which finally transmutes the efficiency of the body in action, relaxation and pasha into the form of matrika-unit ang.

mental concentration.

Ang is white in colour. By concentration, Makara also represents sexual vigour, essential-the control over the five prana-forces is increased ly based on endocrine development. T h e gonadal through the release of kundali'-power, and
development is brought about by general and consequently pranayama develops. T h e n Deity local blood-movements induced by the makara-Wishnu, associated with this bija, begins to be process. T h e process comprises general muscular awakened. However, at this stage, concentra-movements, pelvic muscular movements, voluntion is directed to Wang, and when it becomes tary muscular relaxation and inactivity, blood very deep, Wishnu is roused from the bindu purification and mental control of the sex urge.

aspect of Wang.

T h e purificatory and control aspects are indicatIn deep concentration Wishnu is 'seen' as ed by the white colour of the makara.

the shining dark blue (or black) divine form with From the spiritual viewpoint the makara
four arms, holding a conch, wheel, mace and is reducible to the matrika-unit tang. T h e five lotus, and seated on the garuda. Wishnu is the prana-powers are aroused and controlled to

Supreme Being into whom all dewas (divine
effect better functioning of the various organs beings in form) enter ( - Atharwashikhopanishad, of the body which are controlled by these

2.2). This means all divine beings and everything powers. T h e circulatory function is improved else are absorbed into Wishnu, and only he by wyana-control and the sexual function is remains, and nothing else. When the universe developed by apana-control. T h e dewata aspect and all beings are not absorbed, all are pervaded of the matrika-unit is aroused in the form of by Wishnu ( - Nrisinghatapanyupanishad, 2.5.2).

Deity Waruna in yellow-lightning-like radiation.

T h e word Wishnu is derived from wisha, and Waruna, Consciousness-Power in a divine
which means pervasion ( - Wachaspatyam).

form (dewata), has full control over the 'water'-

Wishnu is endowed with the essence of all powers principle (ap-mahabhuta and rasa-tanmatra), (wirya) ( - Nrisinghatapanyupanishad, 2.5.9). By the m e d i u m through which the five prana-his power, the universe is maintained. He is forces exhibit their functional activities. This also the source of the highest spiritual power.

subtle 'water' in its essence is amrita - the T h e dark blue (or black) colour of Wishnu deathless substance, a n d in its gross form is indicates that in concentration all forms are blood a n d various external and internal secre-absorbed into Wishnu and only he remains, tions. So, it is the life-substance, and its control-and he appears vast. When Wishnu is 'seen'

ling power is Waruna. T h e full creative energy through the original colour of Wang, he is
of the life-substance has been imparted to
shining like lightning in yellow colour; his white gonadal secretions. T h e sex impulse a n d gonadal colour is from Wang as the bija of the 'water'-
activities are intertwined with the affective principle in the swadhishthana. When wyana-impulse. T h e uncontrolled expression of sex force predominates, he is of golden colour and and associated affective impulses is due to the when samana-force and sattwa-quality predo-functioning of the life-force when it is without minates he is of white colour. In the specific the spiritual basis. U n d e r this condition, the Tantrika forms of concentration, Wishnu's colour spiritual n a t u r e of a living being remains un-has been described as of molten gold, and also of roused and Waruna's pasha (noose) becomes
m a n y suns rising at the same time, that is, operative. T h e pasha is the primary bondage shining red ( - Tantrasara, ch. 2, p. 155).

causing the mind to be fettered by unspiritual Apana-force and rajas-quality predominate in pasha-qualities - disgust, bashfulness, fear, sleep-Wishnu when he is red in colour. W h e n Wishnu is iness (or sorrow, or anger), slander, certain seen as crystal white, he is in the form of purest family characteristics and the notion and
sattwa, and from this state he becomes formless.

distinction of the race and class. T h e release T h e shankha (conch), chakra (wheel), gada from the bondage is only possible by concentra-

(mace) a n d padma (lotus) held by Wishnu 204

Exposition of the Chakras
indicate that he is the supporter of the universe.

primus, supported by Wishnu. T h e wanamala T h e shankha is the principle of 'void' (akasha) (a garland of flowers of all seasons) is the maya-with which sound is intrinsically related. T h e power which shows the diversified universe.

chakra is the principle of 'air', gada is the M a y a controls all beings, but it is fully controlled principle of 'fire', padma of 'water', a n d the by Wishnu and is held round his neck as the

'earth'-principle is in his feet. So Wishnu garland. All these phenomena are experienced maintains all the cosmic principles. From the by a practitioner in deep concentration on
specific viewpoint, the shankha indicates the Wishnu.

creative I-ness of five cosmic principles, and each Garuda (name of the king of birds) is the principle is expressed by its bija-mantra - Hang concentrated wayu-power developed from the

('void'-principle), Yang ('air'-principle), Rang highest form of kumbhaka (breath-suspension) ('fire'-principle), Wang ('water'-principle), a n d which is u n d e r full control of Wishnu.

Lang ('earth'-principle). T h e shankha of Wishnu T h e garuda-process is the p r a n a y a m i c process is called panchajanya, because it expresses the which develops the power of suspension to the five cosmic principles by their appropriate highest point when the body levitates. So the mantra-sounds. Shankha in a general way ex-garuda stage is the highest stage of kumbhaka.

presses happiness. T h e chakra indicates the most It indicates two forms of practice; one is the powerful mind which is fully controlled by
development of concentration through kum-

Wishnu. More technically, chakra is conscious-bhaka, adopted in hathayoga; the other is the ness. T h e immense power of consciousness, achievement of natural kumbhaka through con-when uncontrolled, is constantly radiating like centration, adopted in layayoga. Either con-spokes which support the rim - the range of centration-on-Wishnu can be developed by the diversified consciousness. W h e n the radiated garuda-process; or deep concentration-on-spokes are concentrated to the nave, conscious-Wishnu effects natural kumbhaka. T h e r e are ness is single-pointed and in a state of concentra-also two practices which have been developed tion where God as Wishnu endowed with yoga-from the garuda-process: the uddiyana-control power, religion, glory, wealth, passionlessness which is an i m p o r t a n t factor in pranayama, and and knowledge is held and 'seen'. It is the garudasana, a posture for developing the power

'seeing' of what is worthy to be seen. So, Wishnu's of maintaining physical stillness in concentration.

chakra is called sudarshana.

From the mantra viewpoint, shankha (conch)

Gada (mace) is the spiritual knowledge based is reducible to the matrika-sound shang, on the matrika-sounds arising from Kundali-chakra (wheel) to ing or lang, gada (mace) power. Gada is also spiritualized intelligence to hang, padma (lotus) to ing, thang and garuda having immense power. Wishnu's gada is called to khang or the bija kshing.

koumodaki, because he is the source of happiness due to his power of maintaining the world.

Concentration on Rakini;

It is also called koumodi. However, gada

For spiritual purification and increased power destroys unspirituality by spiritual knowledge.

of concentration, concentration should be done Padma (lotus) is the heart-lotus, by concentra-on Power Rakini. T h e most suitable colour for tion made living and in full bloom, in which lies increasing internal calmness and concentration the Supreme Being in divine form. Padma also is darkblue which is the colour of Rakini. M o r e indicates the universe supported by Wishnu; concentration should be done on her face which and the practitioner acquires the true knowledge is very beautiful and shining. If, in concentration, of the world through deep concentration on it.

one-pointedness deviates owing to other

The sharnga-dhanu (bow) of Wishnu indicates thoughts, her three eyes become red, teeth are the process of concentration. T h e koustubha-shown and she appears as frightful. She should gem of Wishnu is Atman, pure without qualities be realized in her beauty and power. H e r red and beyond mind-matter which is the real
eyes indicate the sun which is the knowledge being of Wishnu. T h e shriwatsa-mark indicates by which the outer objects are known. H e r face 205

T h e Chakra System
is like the moon. T h e moon is mind. W h e n the p. 9; Koulawalitantra, ch. 22, p. 8 0 ; Shaktan-mind is in concentration the sun is separated andatarangini, 4.30,34; Rudrayamala, Part 2, from the moon due to the absorption of the

25.55; 27.59, 6 0 ; 44.20, 24, 26, 58, 67, 69; worldly knowledge. H e r beautiful moon-like 4 5 . 7 , 10, 11, 13, 16, 18, 19; 46. 3 5 ; 56.2; Purash-face is the expression of the highest power of charyarnawa, ch. 2, p. 90; Shadamnayatantra, concentration. If the practitioner deviates while 4.64; 5.245, 424; Mridanitantra, quoted in
concentrating on her face, he is spiritually not Amarasanggraha M S ; Goutamiyatantra, 34.45.

quite purified.

2 Manipuraka, mentioned in the Kankala-

H e r trident indicates three forms of control -
malinitantra, ch. 2, p. 5; Mantramahodadhi, control of prana-forces by pranayama, control 4.22; Tripurasarasamuchchaya, 5.18; Sam-of senses by pratyahara, and control of mind by mohanatantra, Part 2, ch. 2, p. 2; Shaktan-dharana. These control exercises are absolutely andatarangini, 4 . 1 1 ; Rudrayamala, Part 2,44.61; necessary for deep concentration. T h e lotus is the Tantrarajatantra, 21.82; Purashcharyarnawa, hrit-lotus opened by deep concentration. T h e c h . 6 . p. 490; Shiwasanghita, 5.111, 113.

d r u m (damaru) signifies the nada (the silent 3 Dashapatra (ten-petalled lotus), mentioned suprasound) through which Shabdabrahman
in the Todalatantra, ch. 9, p. 16; Tararahasya, manifests. T h e sound of the d r u m is heard in ch. 4, p. 2 3 ; Sammohanatantra, Part 2, ch. 4, p. 4.

deconcentration. T h e chisel (tanka) removes 4 Dashadala Padma (the lotus with ten petals), the deeply seated unspiritual qualities. Rakini mentioned in the Shaktanandatarangini, 4.29; is 'seen' in concentration in the enlivened hrit-9.16; Rudrayamala, Part 2, 22.6; Shadamnaya-lotus.

tantra, 4.62; 5.265.

Rakini is reducible to the mantra-form Eng.

5 Dashapatrambuja (the lotus with ten petals), T h e bija-mantra of Rakini is Rang. T h e trishula mentioned in the Shaktanandatarangini, 7.14; (trident) can be reduced to Oung, abja (lotus) Gandharwatantra, ch. 8, p. 39.

to Sang, Aing, a n d Drang, damaru (drum) to 6 Dashachchada (the lotus with ten petals), Khang, and tanka (chisel) to Tang.

mentioned in the Rudrayamala, Part 2, 60.29.

7 N a b h i p a d m a (the navel lotus), mentioned in the Gandharwatantra, ch. 29, p. 112; Shatchakranirupana, Verse 2 1 .

3 Manipura

8 Nabhipangkaja (the navel lotus), mentioned in the Sharadatilakatantra, 5.132; Purashcharyarnawa, ch. 5, p. 387.

T h e manipura is the third chakra, above the swadhishthana, a n d lies in the chitrini nadi.

Position

Terminology

T h e manipura is situated in the navel region, that is, that part of the vertebral column which T h e following are the Tantrika terms of the third corresponds to the navel region. Technically, chakra.

the manipura is also called nabhi (the navel) 1 Manipura, mentioned in the Todalatantra,

( - Nilatantra, ch. 5, p. 9; Kularnawa, ch. 4, ch. 7, p. 14; ch. 9, p. 17; Matrikabhedatantra, p. 19; Wishwasaratantra, ch. 1, pp. 8, 10;
ch. 2, p. 2; K a m a d h e n u t a n t r a , ch. 13, p. 16; Koulawalitantra, ch. 3, p. 8; Mahanirwana-Gandharwatantra, ch. 5, p. 2 7 ; Kubjikatantra, tantra, 5.114). So, the location of the manipura 5.267; 6. 294; Bhutashuddhitantra, ch. 1, p. 2; is in the navel region ( - Gandharwatantra, ch. 5, ch. 2, p . 2 ; ch. 3, p . 3 ; ch. 4, p . 4 ; ch. 5, p p . 4 , 5 ; p. 2 7 ; ch. 8, p. 3 9 ; Sammohanatantra, Part 2, ch. 6, p . 6 ; ch. 8, p . 8 ; ch. 10, p . 9 ; ch. 14, p . 12; ch. 2, p. 2; Koulawalitantra, ch. 22, p. 80; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwa-Rudrayamala, Part 2, 22.6; 27.49; Shiwa-
saratantra, ch. 1, p. 10; Mundamalatantra, ch. 6, sanghita, 5.111; Goutamiyatantra, 34.45;

206

Exposition of the Chakras

Mridanitantra, quoted in Amarasanggraha M S ; p. 490; Mridanitantra, quoted in Amarasang-Purashcharyarnawa, ch. 6, p. 490; Shaktananda-graha M S ) . T h e commentator Wishwanatha tarangini, 4.11,29; 7.14; 9.16; Tripurasara-

(in his Shatchakrawiwriti) accepts the nila-colour samuchchaya, 5.18; M a n t r a m a h o d a d h i , 4.22; as the colour of the petals, and quotes a passage Shatchakranirupana, Verse 19).

from the Dakshinamurti in which it is stated In the Waidika accounts, the manipura has
that the manipuraka is very nila and the letters also been termed nabhi chakra ( - Soubhagya-da to pha are quite nila. Narayana, in commenting lakshmyupanishad, 3.3; Yogarajopanishad, Man-on Hangsopanishad, Mantra 10, quotes passages tra 9). It has also been stated that the manipura from Parwatiparameshwarasangwada in which
is situated in the navel region ( - Yogachuda-the colour of the manipuraka and the letters manyupanishad, Mantras 5, 9; Yogashikhopa-is said to be blue. Nila is the shyama colour nishad, 1.172; 5.9). Also in the Pouranika

( - Wachaspatyam). Shyama is the black or
accounts it has been stated that the manipura green colour ( - Wachaspatyam and Shabda-is situated in the navel region( - Dewibhagawata, kalpadrumah). T h e following indicate that they 7.35.37; 11.1.43).

are of the colour of nila: shaiwala (a kind of aquatic plant), durwa (a kind of grass), young grass, the shoot of a bamboo, and emerald

Description

(marakata) and a sapphire ( - Shabdakalpa-
drumah). Nila, here, indicates dark green a n d dark blue. But nila is also the colour black. So, The manipura (Plate 7) has ten petals. This is nila indicates three colours: black, dark green supported by the Tantrika as well as by the and dark blue. It has been said that the petals Waidika and Pouranika accounts. T h e colour are the colour of nila like rain clouds in the sky of the petals is like dense rain-clouds (purna-

( - Nirwanatantra, ch. 6, p. 8). Here nila is black.

megha-prakasha) ( - Shatchakranirupana, Verse 19). T h e commentator Kalicharana interprets T h e colour of the petals is also said to be golden purnamegha-prakasha as krishna-warna (= kala-

( - Gandharwatantra, ch. 5, p. 2 7 ; Shiwasan-warna - Wachaspatyam and Shabdakalpa-
ghita, 5.111), and red ( - Shaktanandatarangini, drumah; krishna-warna, kala-warna = black

4.11). So the petals of the manipura have the colour - Apte). Bhuwanamohana explains it as following colours: (a) black, (b) dark green follows: purna is gadha (= dense - Apte), the or dark blue, (c) golden and (d) red, and of these colour like dense clouds, t h a t is, a deep black the black colour has been generally accepted.

colour. Let us see what other Tantras say

On the petals of the manipura are the letters about it.

da, dha, na, ta, tha, da, dha, na, pa, pha. This T h a t the colour of the petals is black (krishna-has been accepted in all Tantras. T h e letters are warna) has been clearly stated in the Bhata-with the nada and bindu ( - Shatchakranirupana, shuddhitantra, ch. 2, p. 2. It has also been stated Verse 19; Nirwanatantra, ch. 6, p. 8; Bhuta-that the colour is like rain clouds ( - R u d r a y a -
shuddhitantra, ch. 2, p. 2; Tripurasara-
rnala, Part 2, 27.59; Goutamiyatantra, 34.46).

samuchchaya, 5.18). This indicates that the Here, the black colour has been indirectly
letters are matrika-units. T h e colour of the indicated. It may also mean the smoke colour matrika letters (from da to pha) is like the colour (dhumra-warna), as it has been stated that the of the nila lotus ( - .Shatchakranirupana, Verse 19).

petals are smoke-coloured ( - Goutamiyatantra, Nila means dark-blue here. T h e colour of the 34.47). Dhamra is a mixture of red a n d black letters is also said to be black ( - Bhutashuddhi-colours ( - Wachaspatyam, Shabdakalpadrumah, tantra, ch. 2, p. 2), and lightning-like
and Apte). It has also been said that the colour ( - Kankalamalinitantra, ch. 2, p. 5; Gandharwa-of the petals is nila ( - Kankalamalinitantra, tantra, ch. 5, p. 2 7 ; Rudrayamala, Part 2, ch. 2, p. 5; Sammohanatantra, Part 2, ch. 2, p. 2; 27.59; Goutamiyatantra, 34.46; Koulawali-Koulawalitantra, ch. 22, p. 8 0 ; Tripurasaratantra, ch. 22, p. 80). So the colour of the letters samuchchaya, 5.18; Purashcharyarnawa, ch. 6, is dark-blue, black or lightning-like. T h e 207

T h e Chakra System
matrika-letters are arranged from the right to letter ra - Wachaspatyam; Shabdakalpadrumah; the left.

Apte) is in the red triangle of fire ( - Yogatat-On the petals of the manipura, there are 10
twopanishad, M a n t r a 93), and still more clearly, specific qualities (writtis). T h e y a r e : spiritual in the red triangular 'fire'-region lies the ignorance, thirst, jealousy, treachery, shame, bija Rang ( - Dewi'bhagawata, 11.8.5).

fear, disgust, delusion, foolishness and sadness T h e matrika-unit rang is red-lightning-like ( - A d h y a t m a Wiweka, quoted by Narayana in colour, and there are always the five Deities in his c o m m e n t a r y on Hangsopanishad, M a n t r a and five pranas and three forms of power. In 7). T h e y are arranged in the above order from the manipura, rang becomes the bija of the
the right to the left. J a g a n m o h a n a differs a little

'fire'-principle, and its red-lightning-like colour and gives the following o r d e r : shame, treachery, is retained. From the bija aspect of Rang appears jealousy, thirst, spiritual ignorance, sadness, Deity Wahni in deep concentration. T h e dhyana-passion, delusion, disgust and fear ( - Footnote form of the bija aspect of Rang is as follows.

87, in connection with the verse 5.104, M a h a -

T h e bija or Wahni is seated on a ram, red nirwanatantra).

like the morning sun and four-armed (Shatchakranirupana, Verse 20). T h e form of the

'Fire'-region
wahni-bija is Deity Wahni seated on a ram

In the pericarp of the manipura, lies the 'fire'-

( - Nirwanatantra, ch. 6, p. 9). Also, the form region which is triangular in form and the
of wahni-bjja is four-armed and seated on a ram colour is like the rising sun (that is, a red colour); ( - Mridani'tantra M S ) . Kalicharana cites a pass-within is situated the bija of wahni ( - Shat-age in which the dhyana-form of Wahni is as chakranirupana, Verse 19). Wishwanatha quotes follows: 'seated on a ram, aksha-sutra (a rudrak-a verse from M a y a t a n t r a in which it is stated sha rosary) in one hand, and shakti (a spear) that the 'fire'-region lying in the pericarp of the in his other'. He adds that the other two hands ten-petalled lotus is triangular in form and blood-are to be thought of as in the attitudes of granting red in colour.

boons and of dispelling fear as is seen in other T h e r e is in the pericarp of the manipura the dhyana-forms. So the dhyana-form of Wahni

'fire'-region ( - Kankalamalinitantra, ch. 2, is as follows: he is shining red, seated on a ram, p. 5; Koulawalitantra, ch. 22, p. 80), which is four-armed, and holds a rudraksha rosary and triangular in form ( - Sammohanatantra, Part 2, a spear, and shows the gestures of granting ch. 2, p. 2; Mridanitantra, quoted in Amara-boons and dispelling fear.

sanggraha, MS) and red in colour ( - Nirwanatantra, ch. 6, p p . 8-9) where lies the wahni-R u d r a
bija (fire-germ mantra) ( - Sammohanatantra, T h e r e lies Deity R u d r a in the lap of the wahni-Part 2, ch. 2, p. 2; Mridanitantra M S ) . In the bija ( - Shatchakranirupana, Verse 20; Mridani-Waidika accounts, it has been stated that the tantra M S ) . T h e presence of Rudra in the fire-

'fire'-region is a triangle ( - Yogachudamanyup-triangle has been mentioned in the Kankala-
anishad, M a n t r a 10; Yogashikhopanishad, 1.177; malinitantra, ch. 2, p. 5; Nirwanatantra, ch. 6, 5.14) which is red in colour ( - Yogatattwopani-p p . 8 - 9 ; Shiwasanghita, 5.112; Rudrayamala, shad, M a n t r a 92). Also in the Pouranika accounts, Part 2, 22.7; Mantramahodadhi, 4 . 2 1 ; Sharada-the 'fire'-region has been mentioned as triangular tilakatantra, 5.133; Yogashikhopanishad, 1.177; in form and red in colour ( - Dewibhagawata, 5.14; and Yogatattwopanishad, Mantra 93. In 11.8.5).

the lap of the wahni-bija means in the bindu Kalicharana says that the wahni-bija is Rang.

of Rang. R u d r a appears from the bindu of A gni-bija is Rang ( - Warnabijakosha). Agni Rang in deep concentration.

and wahni are synonyms ( - Wachaspatyam;

A Tantrika dhyana-form of Rudra is as

Shabdakalpadrumah). Also, wahni-bija is Rang follows.

( - Wachaspatyam; Shabdakalpadrumah). It has R u d r a is red like pure vermilion colour, been clearly stated that the reta (that is, the a p p e a r i n g whitish because of his body being 208

Exposition of the Chakras
smeared with ashes; he has three eyes; he is in Lakini
the attitude of granting boons and of dispelling Power Lakini is situated in the manipura ( - Shat-fear, and he has attained his full growth ( - Shatchakranirupana, Verse 2 1 ; Kankalamalinitantra, chakranirupana, Verse 20). According to Kalich. 2, p. 5; Todalatantra, ch. 7, p. 14; Sam-charana R u d r a should be concentrated upon as mohanatantra, Part 2, ch. 2, p. 2; Shiwasanghita, seated on a bull (wrisha). This has been supported 5.112; Rudrayamala, Part 2, 22. 7; Mantra-in the dhyana-form in the Sandhya-process.

mahodadhi, 4 . 2 1 ; Koulawalitantra, ch. 22, p. 8 0 ; During the expiratory phase (rechaka) of

Mridanitantra M S ) . Lakini has been called pranayama in the sandhya-process, concentra-the door-keeper ( - Sammohanatantra, Part 2, tion is done on Shambhu ( R u d r a ) . T h e Sama-ch. 2, p. 2), because concentration on her
weda form of Shambhu is as follows: he is of makes things easier in the manipura. Also,
white colour, two-armed, holding a trident and concentration on R u d r a with Lakini is necessary a d r u m , adorned with the crescent moon, three-for the a t t a i n m e n t of success in yoga ( - R u d r a y a -
eyed and seated on a bull. T h e Yajurweda and mala, Part 2, 22.7). Lakini has also been called the Rigweda forms are the same. In some Rig-Bhadrakali ( - Nirwanatantra, ch. 6, p. 9).

weda form, Shambhu is dressed in tiger's skin.

A dhyana-form of Lakini is as follows.

However, the main differences from the Tantrika Lakini is four-armed, of shining black (or
form are these: the colour of the body is white dark-blue) (shyama) colour, dressed in yellow instead of r e d ; he holds a trident and a d r u m raiment, adorned with various ornaments, and instead of showing the attitude of granting in deep concentration ( - Shatchakranirupana, boons and of dispelling fear; and he is seated Verse 21). T h e commentator Ramawallabha
on a bull.

interprets 'shyama' as 'the golden colour'.

T h e r e is a Waidika form of dhyana which is J a g a n m o h a n a says that Lakini is of the colour similar to the Tantrika form. It is as follows.

of tapta-gold (Footnote 87, in connection with R u d r a is three-eyed, his colour is like the the verse 104, Mahanirwanatantra). T h e word morning sun (that is, red), his body is smeared tapta is vague. It m a y m e a n heated or red-hot.

with ashes; he is showing the gesture of granting So tapta-gold means red-hot gold, that is,
boons and being kindly disposed ( - Yoga-
shining red, rather than gold-coloured.

tattwopanishad, Mantra 93).

Kalicharana quotes a verse in which the

It has been stated that a Shiwa-linga, in
dhyana-form of Lakini is given as follows.

colour like a black (nila) cloud, is situated in the Divine Lakini is Nila (black or dark-blue), manipura (in the triangular 'fire'-region) and has three faces, each having three eyes, ( - Bhutashuddhitantra, ch. 2, p. 2). This Shiwa-with large teeth, and is powerful; she holds in linga is the Rudra-linga with six faces lying in her right hands wajra (a thunderbolt) and a the manipura ( - Sammohanatantra, Part 2,
spear (shakti), and her left hands are in the ch. 2, p. 2). This linga has also been called gestures of dispelling fear and of granting Siddha (endowed with great yoga-power) R u d r a boons. This dhyana-form is similar to what

(the Siddha-linga named R u d r a - Jaganmohana) has been stated in the J a m a l a , quoted in the ( - Shiwasanghita, 5.112). So R u d r a has two Yogakalpalatika M S . Even the wordings are aspects, the linga- and the dewata-form. In the almost similar.

linga-form, he is black in colour. In the dewata-O t h e r dhyana-forms of Lakini are the
form he is either red or white. Moreover, the following.

linga-form may remain in substance in the

Lakini is of the colour of vermilion-red and bindu of the bija Rang, from which Rudra-in-t w o - a r m e d ; she shines with the vermilion-form emerges. It has also been stated that
mark on her forehead; her face is as beautiful W shnu is in the manipura ( - Gandharwa-as the moon and her eyes are bright a n d painted tantra, ch. 5, p. 27). This is a special process of beautifully with collyrium; she is clad in white concentration. (For the concentration form of raiment and adorned with various ornaments

Rudra see Plate 8, left top figure.)

( - Kankalamalinitantra, ch. 5, p. 23).

209

T h e Chakra System

Lakini is of a pale red colour, holds a noose lightning. In yellow-lightning, wyana radiates and a goad, wears a garland of skulls and is p r e d o m i n a n t l y ; in red-lightning prana and apana adorned with various ornaments ( - Kularnawa, radiations occur; and in white samana radiation.

ch. 10, p . 53).

These individual radiations are modified in T h e power of R u d r a (Lakini) is blood-red the manipura, where each of them radiates in colour, three-eyed, with large teeth, and the same force conjointly to heighten the
powerful, and she assumes the attitudes of
effects.

granting boons and of dispelling fear ( - Gandh-T h e following are the forms of concentration.

arwatantra, ch. 9, p. 42). (For the concentration-1 Petaline Concentration. T h e mantra 'dang-form of Lakini see Plate 8, right top figure.) phang' should be taken as the unit of manipura-concentration in japa and thought-concentration, and gradually the petals will be changed into Explanation
a black circular ring without any interruption.

2 Mahabhuta-concentration. In this con-

T h e central power of the manipura chakra, centration, consciousness assumes the form of designated by Rang, has ten radiations which a triangle of the red colour with Rang inside it.

are also named by the matrika-letters dang, T h e first stage is thought-concentration which dhang, nang, tang, thang, dang, dhang, nang, is finally developed into real concentration pang, phang. T h e matrika-letters indicate the when the red triangle along with Rang is actually nature of the radiations. Rang with the ten

'seen'.

matrika-letters is the tejas-mahabhuta power in 3 Tanmatra-concentration. Now the red tri-operation. T h e prana-forces are also being angle disappears and only Rang of red colour operated along with the mahabhuta power.

remains. This is the rupa-tanmatra.

T h e tejas-mahabhuta is seen in deep concentra-4 Wahni-concentration. Deep concentration
tion as a red triangle. W h e n the radiations are on Rang causes the emergence of Deity Wahni w i t h d r a w n into the central Rang by pratyaharic (Agni) from the bija aspect of Rang. Wahni is concentration only the bija Rang remains. It

'seen' on a r a m ; he is red in colour, and holds is the rnpa-tanmatra power. At this stage all a rudraksha rosary and a spear.

other forces cease to operate.

Mesha (ram) is the basic power-in-concentraT h e colour of the petals is black. It indicates tion which supports the central energy as fire that the prana-force is predominating in the (wahni)-energy in the form of Rang. Mesha radiations, though there is some samanic radia-has four mantra-forms represented by ang, tion. W h e n the petals are smoke-coloured, ring, nang and hang. T h e mesha form is essentially udana-radiation predominates. W h e n they are d u e to nang in which lie the sun-energy and dark green or dark blue, prana predominates; the divine energy of Shiwa. T h e energy of when golden, w y a n a ; and when red, prana creativity (as Brahma-energy) and the reduction and apana predominate.

of energy to consciousness (as Wishn-energy) T h e colour of the matrika-letters in the petals are mainly derived from ang. T h e prana-energy of the manipura is black, dark green or dark comes from hang. An aspect of creative energy blue, golden or red. W h e n they are black, dark is released as the great and prolongable sexual green or dark blue they are radiating mainly vigour. But this vigour also remains under
prana. W h e n they are golden, they radiate control. T h e mesha-process is the process of wyana, and when red, they radiate both prana full development of the sexual vigour based on and apana. T h e original colour of dang is like the fully energized body, and to harness it by yellow-lightning; that of dhang is like red-anti-ejaculatory control and to transform the lightning; of nang a n d tang like yellow-lightning; desire into elements constituting concentration.

the colour of thang is red; of dang and nang it It is an advanced method of gonadal control is like red-lightning; of dhang like yellow-lightnin which the highly developed sexual vigour ing; of pang moon-white; and of phang like redis utilized in arousing the whole energy system 210

Exposition of the Chakras
of the organism, and the roused energies are power is the power of absorption of all that radiated to the conscious field through desire causes diverseness of consciousness, that is, in concentration, and the energy-desire becomes all anti-samadhi influences. According to
energy as concentration and supports and

Karunamaya (Acharya Karunamaya Bhattach-
increases concentration. For the attainment arya Saraswati, the celebrated Sanskrit scholar of Rudra-consciousness-concentration, this pro-of Calcutta, I n d i a ) , R u d r a is he who causes the cess is invaluable and it becomes most effective disappearance of 'rut', that is, sorrow, or who through the influence of ring.

bestows 'rut', that is, knowledge. This knowledge Now a practitioner becomes fit for Wahni-is the Brahman knowledge, arising in samadhi.

concentration. In Wahni all forms of heat-

R u d r a is seated on a wrisha (bull). A wrisha light-energy are concentrated as prana and
which emits power or bestows knowledge. So
are transformed into a conscious form which it has been said that wrisha is knowledge (Weda) constitutes Rudra-consciousness. This indicates and spirituality (dharma). Wrisha is vitality and that pranayama is an important factor in R u d r a -
virility. R u d r a is established on spiritual know-concentration. Wahni-concentration develops in-ledge and power. Karunamaya says that Shiwa to Rudra-concentration. T h e red colour of (Rudra) is the guru of knowledge; wrisha who is Rudra indicates that the rajas force, which is in the form of knowledge supports the guru
in great concentration and in which both

Shiwa who is all knowledge. R u d r a is in the prana and apana form important parts, is
attitudes of granting boons and dispelling fear.

spiritualized to form Rudra-consciousness. T h e T h e bestowing of spiritual knowledge is the Shakti (spear) is the power of concentrating best boon, and one can really be free from fear all forms of energy and transforming them into when unspirituality is removed. T h e mantra-concentration-energy. Akshasutra (a rudraksha forms of wrisha are ung, shang a n d shang.

rosary) is the sutra (thread) or basic power, 6 Lakini-concentration. To be really prepared called Kundalini, from which arise ang force for successful concentration in the manipura, which draws all desires into it, and kshang and especially on R u d r a , it is absolutely necessary force which absorbs all creative principles. T h e to concentrate on Lakini. This is why Lakini shakti and akshasutra are spiritual powers which has been called the door-keeper. Unless a
create divine consciousness and transform all practitioner is able to penetrate inside the energies into concentration.

manipura without any obstruction, he cannot 5 Rudra-concentration. W h e n a practitioner do m u c h . All obstacles are removed by con-is fully prepared by energizing his body and centration on Lakini, moreover without rousing mind, through the practice of pranayama and Lakini it is not possible to rouse Rudra, as the Wahni-concentration, he is able to rouse R u d r a power aspect of R u d r a is Lakini without w h o m from the bindu aspect of Rang in deep
he is like a corpse.

concentration.

T h e colour of Lakini is black. T h e colour Rudra as Supreme Being (Brahman) is one
indicates that she is in tamas form in which and without a second. This is realized in supreme she absorbs all creative principles. ' L a ' of samadhi. W h e n he manifests his supreme power, Lakini means to take; she who takes or absorbs he is Ishwara and is the creator, maintainer and all which is cosmic to make her devotee free destroyer of the universe. R u d r a also appears from the bondage is Lakini. W h e n she appears in a specific divine form - a spiritual, calm and in red colour, she has been identical with R u d r a .

pure form and absorbs all cosmic principles by H e r three heads indicate that the three primary which an individual is bound to worldliness, attributes (gunas) are so spiritually controlled when his devotee is spiritually prepared. T h e t h a t tamas is utilized to m a k e the body inert word R u d r a is derived from 'ruda' which means and sense-consciousness functionless, rajas to crying ( - Wachaspatyam). It is owing to his develop concentration, and sattwa to maintain destructive power, he causes the embodied
divine consciousness. T h e wajra (thunderbolt) beings to weep. But actually his destructive indicates a d a m a n t i n e control and shakti (spear) 211

T h e Chakra System
is the power to transform all forms of energy hutashana ("fire")-bija in the "fire"-region into concentration-energy.

lying inside the hrit lotus' ( - Kamadhenutantra, T h e mantra forms of Lakini are lang a n d ch. 13, p. 16), it is difficult to determine whether aing; those of shakti are e ng, ah, ang, ing, ring, the lotus is hrit or anahata. T h e 'fire'-region Iring, aing, kang, khang, tang, sang, kling, hring and indicates that it is hrit.

hsoua; and those of wajra are mang and \ang.

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 4 Hrit
and j i w a ; the hrit lotus has twelve petals and is luminous; here concentration should be done on God Shiwa ( - Brihanni'latantra, ch. 8, p. 65).

T h e hrit chakra has not been included in the T h e nyasa (a mantra process) should be done in regular six chakras which are muladhara, swadhi-the heart with concentration on Kakini
shthana, manipura, anahata, wishuddha and ( - Kularnawa, ch. 4, p. 19); here the heart ajna. T h e point is this: Is hrit an independent stands for the anahata. In the following verses chakra or a name of the anahata chakra? Let us anahata is indicated: T h e twelve-petalled hrit investigate the matter.

lotus ( - Gandharwatantra, ch. 8, p. 39); do It has been stated that concentration should concentration on Kundalini who is in the form be done on the astra-bija (the mantra Hung) of mantra, along with luminous Bana-linga,
in the hridaya, that is, the chakra situated in situated in the triangle of hrit ( - ibid, ch. 29, the heart region ( - Nilatantra, ch. 5, p. 9 ) .

p. 109); the luminous Hring (a bija-mantra of It has been mentioned along with the swadhi-Power) is in the hrit lotus { - ibid., ch. 29, p. 112); shthana and navel {manipura), so the chakra the nyasa should be done in the hridaya
in the heart region is anahata. Hridaya (heart) ( - M a n t r a m a h o d a d h i , 4.28); hrit padma has also been mentioned as from the navel

( - Tararahasya, ch. 1, p. 2 ) ; the all pure hrit (manipura) to the heart, and from the heart lotus ( - Bhutashuddhitantra, ch. 2, p. 2 ) ; hrit to the throat (wishuddha) ( - Todalatantra, lotus { - ibid., ch. 4, p. 4; ch. 6, p. 6 ) ; 'seeing'

ch. 7, p. 14). H e r e also it is anahata. Concentra-Brahman in the hrit lotus { - ibid., ch. 5, p. 4); tion should be done on Goddess M a h a m a y a Goddess Mangala arid others are in the hrit in the twelve-petalled hrit lotus (chakra)

lotus ( - ibid., ch. 5, p. 5 ) ; hrit lotus is yoga ( - K a m a d h e n u t a n t r a , ch. 12, p. 15). H e r e , the lotus ( - ibid., ch. 10, p. 9 ) ; concentration on hrit lotus is clearly anahata. Also, concentration lshtadewata. first in the muladhara, then in should be done on the bija-mantra of Ishta-the s w a d h i s t h a n a , then in the manipura, then dewata in the luminous hrit lotus having twelve in the hrit lotus, and thereafter in the wishuddha petals ( - K a m a d h e n u t a n t r a , ch. 13, p. 15).

chakra ( - ibid., ch. 14, p. 12); the flame-like It is anahata which has twelve petals. T h e jiwa is to be brought from the hridayambhoja anahata has been clearly indicated in the follow-

(hrit lotus) into the muladhara where it should ing two statements: concentration should be be united with kundalini; the hridayambuja
done on one's own Shakti mantra in the twelve-

(hrit lotus) with twelve petals in which are the petalled hrit lotus { - ibid, ch. 15, p. 19); Con-letters from ka to tha where lies Deity /shwara centrating on K a m i n i (Power) in the pericarp ( - Sammohanatantra, Part 2, ch. 4, p. 4);
of the twelve-petalled hrit lotus ( - ibid, ch. 17, hridayasarasija ( = hrit lotus) ( - Wishwasara-p. 23). It is not quite clear in the statement tantra, ch. 1, p. 8 ) ; the twelve-petalled hridaya-

( K a m a d h e n u t a n t r a , ch. 18, p. 24) 'First con-sarasija ( - Koulawalitantra, ch. 3, p. 8 ) ; the centrating on K a m i n i in the hrit lotus'; but twelve-petalled hridayambuja ( = hrit lotus) de-here the hrit lotus m a y be the anahata because corated with the twelve letters from ka to tha of the previous statement {ibid., ch. 17, p. 23).

where lies Deity ish a { - Sharadatilakatantra, In the statement 'Concentrating on the

5.133); Bana-linga is in the hrit lotus ( - Shaktan-212

Exposition of the Chakras
andatararigini, 4.34); the twelve-petalled hrit which is situated in the hridaya (the padma in lotus with the 12 letters from ka ( - ibid., 7.14).

the heart region) is to be brought through the T h e terms hridayambhoja ( = hrit lotus)

brahma nadi to the sahasrara which is above the ( - Rudrayamala, Part 2, 57. 1,3,33,47; 59.23); twelve-petalled lotus (guru chakra) ( - Shiwa-hridambhoja ( = hrit lotus) ( - ibid., 57.12,14), purana, 3.5.52,53). This hrit padma is the
hritpankeruha (= hrit lotus) ( - ibid., 57.14), anahata. Concentration should be done on
hritpadma ( = hrit lotus) ( - ibid., 57. 19,42); the sun-coloured (red) lotus, with 12 petals hridayabja (= hrit lotus) ( - ibid., 59.24); which are decorated with the 12 letters from hridayakamala ( = hrit lotus) ( - ibid., 59.27); ka to tha, and is inside the heart (that is the hridayambuja ( = hrit lotus) ( - ibid., 59.28; hrit lotus) ( - ibid., 5b.29. 136,137). This lotus 60.9); hridabja ( = hrit lotus) ( - ibid., 60.10); is clearly anahata.

and hridambuja ( = hrit lotus) ( - Shad'amnaya-In the following verses, the hrit lotus stands tantra, 4.144) - all stand for the anahata.

for the a n a h a t a : concentration is to be done on Anahata is also indicated in the following
the letter 'a' lying in the heart (hrit
verses: there is a ten-petalled lotus, then the lotus) ( - Brahmapurana, 61.4); Shiwa is situated hrit lotus, and then a sixteen-petalled lotus in the sahasrara, the eyebrow region (ajna), ( - Rudrayamala, Part 2, 60.29). Here the
the palatine region (talu" chakra), the throat hrit lotus is clearly the anahata. T h e letters region (wishuddha chakra) and the heart region ka-tha are placed in the hridambuja ( = hrit (hrit chakra) ( - lingapurana, 2.21.28); T h e lotus) ( - Mahanirwanatantra, 5.114). H e r e also, nyasa of the m a n t r a Hang should be done in the hrit lotus stands for the anahata. Hritsaroruha the muladhara, of Rang in the hridaya (heart (= hrit lotus) is decorated with the letters ka-lotus), of Ing in the eyebrow region (ajna tha and here is situated Deity Ishwara ( - Purash-chakra), and Hring in the head region (sahasrara charyarnawa, ch. 5, p. 387). H e r e , the hrit lotus chakra) ( - Dewibhagawata, 7.40.7). In this stands for the anahata.

order - anal region, genital region, navel region, T h e numerous evidences from the Tantras
heart region ( - Dewibhagawata, 11.1.43), the show that the hrit lotus in its various names hrit lotus in the heart region is anahata.

stands for the anahata. It is supported by the We have to investigate farther to know whether Waidika accounts. It has been stated that
the hrit is an independent chakra. It has been hridaya (the lotus situated in the heart region) stated that mental worship should be done on has twelve petals ( - Yogachudamanyupani-Power situated in the hritpundari'ka (hrit lotus) shad, Mantra 5). H e r e the lotus in the heart ( - Gandharwatantra, ch. 11, p. 48). Here the stands for the anahata. In the heart, prana hritpundarika is hrit padma (hrit chakra). Con-wayu should be held ( - Darshanopanishad,
centration on Goddess Durga, who is in the

7.12). T h e heart means the lotus situated in hrit padma (hrit lotus), is to be done ( - M a y a -
the heart region, and this lotus here is anahata.

tantra, ch. 8, p. 7). Most probably, here hrit It has been stated that the fourth chakra, lying chakra has been indicated. Hrit padma men-with its face downwards, is situated in the heart tioned in the Wishwasaratantra, ch. 3, p. 39, ( - Yogarajopanishad, Mantra 10). This chakra m a y also be hrit chakra. Concentration should is the anahata.

be done on Shiwa and Power in the hrit padma In the Pouranika accounts, we also find that ( - Mundamalatantra, ch. 6, p. 10), and on the the hrit lotus stands for the anahata. T h e order Goddess Kalika in hridayambhoja (hrit padma) of the chakras as given here is: a d h a r a (mula-

( - ibid., ch. 6, p. 12). Here the hrit padma dhara), manipura, hridaya (hrit lotus), wishuddhi and hridayambhoja m a y be hrit chakra. It has and ajna ( - Shiwapurana, 3.3.28). H e r e the been stated that hrit padma should be given swadhishthana has not been mentioned. But it as a seat to the Goddess Kalika (in mental
is stated that hridaya, that is hrit lotus, stands worship) ( - Mahanirwanatantra, 5.143). J a g a n -
between the manipura and wishuddhi. This
mohana interprets the eight-petalled lotus in hrit lotus is clearly anahata. Further, j i w a t m a n the heart as the seat. In this case it is the hrit 213

T h e Chakra System
lotus. But it can be interpreted as the anahata anahata, and within the sushumna. where all the chakra. T h e term hridayambhuja ( - ibid., 5.130) other chakras lie. In fact, this hrit chakra belongs has been interpreted as hrit padma by the to the anahata and forms its lower part. The commentator Hariharananda, and hridaya
lotus-like hridaya in the sushumna also lies with padma by J a g a n m o h a n a . In both cases it means its face downwards ( - Brahmopanishad, Mantra hrit chakra.

34). It is the hrit chakra. It has been stated that It has been stated more clearly in the Shri-the lotus-like hridaya with its face downwards krama (quoted in the Yogakalpalatika MS)

should be raised upwards by sitkara
that the hrit padma (lotus) has eight petals.

(pranayama); within the hridaya is superlight M o r e details have been given in the Gitasara and within it lies the most subtle fire-flame and in which it has been stated that the hrit padma within that again is Purusha, who is the Supreme has eight petals on which are situated eight Being ( - Mahopanishad, 1. 12-14). The hridayais deities, Indra and others; inside it (that is, the hrit chakra, which remains usually with inside the pericarp) is the sun, inside the sun its face downwards. Its face should be turned is the moon, a n d inside the moon is the fire; upwards by special pranayama. In the pericarp inside the fire is radiance where a seat is located of the raised hrit chakra is 'seen' the fire-flame-which is o r n a m e n t e d with jewels, a n d which like Kundalini from which is radiated superlight.

is very bright; on this seat God Narayana is In deeper concentration Purusha - Supreme
sitting ( - Gitasara, 2 9 0 - 2 9 3 , quoted in the Consciousness - is revealed within Kundalini.

Yogakalpalatika M S ) . It has been stated that In the following mantras, the hrit chakra has in the heart region is the fourth lotus anahata been indicated: fully opened eight-petalled with twelve petals, and the bright eight-petalled hrit ( - Gopalatapinyupanishad, Part 2, Mantra lotus with its face upwards lies in the interior 6 0 ) ; concentration on Supreme Being within of the anahata ( - Yogaswarodaya, quoted in the hritpundarika (hrit lotus) ( - Maitreyyupani-the Amarasanggraha M S ) . T h a t the eight-shad, 1.12); concentration on the universal form petalled lotus (that is, hrit lotus) with its face of God situated in the hridaya-amburuha (hrit downwards is within the shining fourth lotus lotus) ( - Trishikhibrahmanopanishad, Mantra with twelve petals (i.e., anahata) is also stated Section, 153); T h e imperishable Brahman light in the Tattwayogabindu M S . T h e eight-petalled is within the hritpundarika (hrit lotus) ( - ibid., lotus (i.e., the hrit chakra) which is within the M a n t r a Section 15ndarikathe divine existence in anahata is of golden colour, and there is the the hridayakamala (hrit lotus) as the internal celestial wishing-tree (kalpataru) shining red sign ( - Mandalabrahmanopanishad, 2.4.4); the in the pericarp, and at the base of the tree is a lotus which is situated in the heart region (i.e., gemmed seat ( - Mridanitantra, quoted in the the hrit lotus) lies with its face downward Amarasanggraha M S ) .

( - Yogatattwopanishad, Mantra 137).

T h e existence of the hrit chakra has been In the Pouranika accounts, hrit padma has
mentioned in the Waidika accounts. It has been also been accepted as a separate chakra. Krishna stated that A t m a n is within the golden lotus says: 'Controlling the mind in the hridaya

(hemapunda'arika) ( - Atmaprabodhopanishad, (heart)' ( - Bhagawadgita, 8.12), and 'Ishwara 1.3). This golden lotus is eight-petalled, subtle, (God) is situated in the hrit desha (heart region)'

stainless a n d untouched by physical impurities ( - ibid., 18.61). H e r e , both 'hridaya' and 'hrit ( - Taittiriya Aranyaka, 10.12). T h e lotus-like desha' possibly indicate hrit chakra. In the state-hridaya (that is, hrit-lotus) with its face down-ments - the manifestation of lightning-like splen-wards is situated both u n d e r (anahata) a n d above dorous form of Supreme Being in the hritpadma-the navel (manipura), and at its b o u n d a r y is kosha ( - Bhagawata, 4.9.2) and the practice a subtle hole (sushumna), within which all lies of concentration by D h r u w a by fixing the mind (the whole chakra system) ( - Narayanopanishad, in the hridaya ( - ibid., 4.8.77), the hrit chakra Mantras 50, 51). This means that the hrit chakra has been indicated.

is situated above the manipura and below the In 'the eight-petalled hritpundarika' ( - Shiwa-214

Exposition of the Chakras
purana, 3.3.59), the hrit chakra has also been pericarp is untouched by passion; this lotus has indicated. Moreover, it shows t h a t the hrit eight petals having superpowers, and is white, chakra has eight petals. M o r e description of the and the prana wayus are also there' ( - linga-hrit chakra has been given h e r e : T h e excellent purana, 1.86.62-4). T h e order of the different hritpankaja (hrit lotus), situated in the hridaya chakras as given in the verse ( - Skandapurana, (the heart region) should be opened by prarca-1.2.55.44) is as follows: in the navel (i.e., mani-yama with m a n t r a ; in the pericarp of the lotus, p;/ra), in the heart (i.e., hrit lotus), in the lungs concentration should be done on the sun, moon lies the lotus with twelve petals (i.e., anahata).

and fire; a gemmed seat should be thought

In this order the hrit lotus stands between the of in the pericarp; the lotus should be thought manipura and the a n a h a t a ; it has been accepted of as a delicate, beautiful, red like morning sun, as an individual chakra.

in the form of the mantra-letters and with

In the following passages, the hrit chakra
eight forms of superpower in its petals; concentra-has been indicated: the God Shiwa is situated tion on God Wishnu should be done in this in the hritpundarika (hrit padma) ( - Shiwa-lotus ( - Skandapurana, 2.5.4.21-4). H e r e , the purana, 1.71.70); concentration on Shiwa and hrit chakra has been described as having 8

Shakti (Power) situated in the hritpankaja
petals of red colour, in which are situated the (hrit padma) ( - ibid., 3.3.54); the worship of eight forms of superpower; in its pericarp are Shiwa and Shakti on the seat within hrit padma the sun, moon and fire, and a gemmed seat;
by dhyana-yajna (concentration) ( - ibid., 5b.

it is an excellent lotus for concentration.

29.131); after concentrating on the shining It has been stated in its further exposition bija-mantra foll owing lying within the hrit-that the eight-petalled lotus lying with its face pankaja (hrit padma) burn all impurities by downwards is within the lotus which forms its the directed flames of the bija radiating in all outer aspect; 'in its pericarp is the (circular) directions ( - Agnipurana, 23.3); worship
sun region within which lies Shiwa in his most splendorous A t m a n situated in the hridabja subtle aspect' ( - Skandapurana, 6.29. 1 5 3 - 4 ) .

(hrit padma) ( - Garudapurana, 1.18.13); con-The hrit lotus may have one thousand petals centration on Deity Brahma situated in the
according to the mode of concentration. It
pericarp of the hrit padma ( - Padmapurana, has been stated that concentration on Ishta-1.15.188); concentration on all-pervading attri-dewata is m a d e in the hrit padma (hrit chakra) buteless Supreme Being situated in the hollow which is bright, white and with one thousand of the hrit padma ( - Brahmapurana, 235.20); petals ( - Brahmawaiwartapurana, 1.26.8). T h e Brahma saw Krishna exteriorly in the same form thousand-petalled hritsaroruha ( = hrit padma, in which he h a d 'seen' him in the hridayambhoja i.e. hrit chakra) has also been mentioned in the (hrit padma) ( - Brahmawaiwartapurana, 4.20.

Brahmawaiwartapurana, 4.37.10. T h e hrit chakra 18); concentration on Supreme Power in the
has also been described as having sixteen petals.

hridaya (hrit padma) ( - Kalikapurana, 55.26); It has been stated that 'the three nadis (sushumna Shiwa is situated in the hritpundarika (hrit na, ida and pingala) have been united in the padma) ( - Sourapurana, 4 1 . 8 1 ; lingapurana, heart where lies a sixteen-petalled chakra which 1.98.96); concentration on Supreme Power in is the seat for concentration and mantra-japa; the hridambhoja (hrit padma) opened by prana-as this chakra arises in the hridaya (that is, yama ( - Dewibhagawata, 7.40.9).

lying in the heart region) it is called the original All the above statements indicate the existence sixteen-petalled chakra' ( - Kalikapurana, 55.

of hrit padma as a separate chakra. Now our 32-4).

findings about the hrit chakra m a y be summariz-In another description, it has been stated
ed as follows.

that 'the pundaraka in the hridaya (the heart T h e hrit chakra, though not included in the region) is above the navel (mamipura) which is six-chakra group, is the fourth chakra, above in the nature of spiritual knowledge, and its the manipura, and lies in the chitrini nadi.

215

T h e Chakra System

Terminology

3.31.41; Brahmapurana, 235.20; Brahma-
waiwartapurana, 1.26.8; Kalikapurana,

T h e following are the Tantrika terms for

18.76; Garudapurana, 1.23.35.

the hrit chakra:

2 Hritpadmakosha, mentioned in the

Bhagawata, 4.9.2.

1 Hrit padma, mentioned in the M a y a t a n t r a , 3 Hritpurdari'ka, mentioned in the Shiwa-ch. 8, p. 7; Wishwasaratantra, ch. 3, p. 39; purana, 1.71.70; 3.3.59; Sourapurana,

Mundamalatantra, ch. 6, p. 10; M a h a -

34.59; 4 1 . 8 1 ; Lingapurana, 1.98.96.

nirwanatantra, 5.143; Shrikramasanghita,

4 Hritpankaja, mentioned in the Shiwapurana, quoted in the Yogakalpalatika M S ; Gitasara, 3.3.54; Agnipurana, 2 3 . 3 ; Skandapurana, quoted in the Yogakalpalatika M S .

2.5.4.21.

2 Hritpundari'ka, mentioned in the Gandharwa-5 Hritsaroruha, mentioned in the Brahma-
tantra, ch. 11, p. 48.

waiwartapurana, 4.37.10.

3 Hridayambhoja, mentioned in the Munda-

6 Hridabja, mentioned in the Garudapurana,
malatantra, ch. 6, p. 12.

1.18.13.

4 Eight-petalled padma, mentioned in the

7 Hridambuja, mentioned in the Brahma-

Yogaswarodaya, quoted in the Amarasang-
waiwartapurana, 4.20.30.

graha M S ; Mridanitantra, quoted in the

8 Hridambhoja, mentioned in the Dewi-

Amarasanggraha M S .

bhagawata, 7.40.9.

5 Eight-petalled Kamala, mentioned in the

9 Hridayambhoja, mentioned in the

Tattwayogabindu M S .

Brahmawaiwartapurana, 4.20.18; 4.20.32.

6 Sixteen-petalled padma, mentioned in the

10 Hridaya Kamala, mentioned in the

Tararahasya, ch. 4, p. 22.

lingapurana, 2.18.36.

11 Hridaya pundarika, mentioned in the Waidika terms:

lingapurana, 1.86.63.

1 Hridaya chakra, mentioned in the

12 Hridaya (lotus in the heart region),

Soubhagyalakshmyupanishad, 3.4.

mentioned in the Bhagawadgita, 8.12;

2 Hrit padma, mentioned in the Gopala-

Bhagawata, 4.8.77; Skandapurana, 1.2.55.

tapinyupanishad, Part 2, M a n t r a 60.

4 4 ; Brahmawaiwartapurana, 4.20.38;

3 Hridaya padma, mentioned in the Yoga-

Kalikapurana, 55.26.

tattwopanishad, Mantras 1 3 7 - 8 .

13 Hrit desha (lotus in the heart region),

4 Hridaya kamala, mentioned in the Mandala-mentioned in the Bhagawadgita, 18.61.

brahmanopanishad, 2.4.4.

14 Ashta-patra (lotus with 8 petals), mentioned 5 Hridaya-amburuha, mentioned in the
in the Skandapurana, 6.29.153.

Trishikhibrahmanopanishad, M a n t r a

15 Adi shodasha chakra (Primary sixteen-Section, M a n t r a 153.

petalled chakra), mentioned in the

6 Hridaya padmakosha, mentioned in the

Kalikapurana, 55.33.

Narayanopanishad, M a n t r a 5 0 ; Brahmopanishad, M a n t r a 34; Mahopanishad, 1.12.

Position

7 Hritpundarika, mentioned in the Maitrey-
yupanishad, 1.12; Trishikhibrahmanopa-

T h e hrit chakra is situated in the heart region nishad, M a n t r a Section, M a n t r a 156.

above the manipura and just below the anahata, 8 Hemapundarika, mentioned in the
which is also in the heart region. T h e hrit Atmaprabodhopanishad, 1.3.

chakra is, in fact, a part of the anahata, forming its inferior aspect. But the hrit chakra should be considered as an individual chakra.

Pouranika terms:

T h e hrit chakra lies in the chitrini which is 1 Hrit padma, mentioned in the Shiwapurana, within the sushumna, and the sushumna. within 5 b . 2 9 . 1 3 1 ; Padmapurana, 1.15. 188; the vertebral column. It is that part of the 216

Exposition of the Chakras
vertebral column which corresponds to the

Inside the pericarp of the hrit chakra, is the heart region.

circular region of the sun ( - Skandapurana, 6.29.153; Gitasara, quoted in the Yogakalpalatika M S ) , and within it the (circular) region Description
of the moon and inside that is the (circular) region of the fire ( - Gitasara, quoted in the The hrit chakra (Plate 10) has eight petals Yogakalpalatika M S ) . T h e colour of the sun-

( - Shrikrama and Gi'tasara, quoted in the
region is vermilion, of the moon-region white, Yogakalpalatika M S ; Yogaswarodaya and Mrida-and of the fire-region deep red. Inside it (the ni'tantra, quoted in the Amarasanggraha M S ; fire-region) is the celestial wishing-tree of shin-Tattwayogabindu M S ; Soubhagyalakshmyupa-
ing red colour and at the base of it is a gemmed nishad; 3.4; Gopalatapinyupanishad; Shiwa-seat ( - Mridanitantra, quoted in the Amara-purana, 3.3.59; Skandapurana, 2.5. 4 . 2 3 ; sanggraha M S ) .

lingapurana, 1.86.64). It has also been
described as having sixteen petals ( - T a r a -
rahasya, ch. 4, p. 22; Kalikapurana, 55.33), Explanation
and 1000 petals ( - Brahmawaiwartapurana, 1.26.

8; 4.37.10). Usually there are eight petals.

T h e hrit chakra is specially suitable for the In special concentration, the sixteen and 1000
practice of concentration, mental worship and petals are thought of.

mantra-japa. T h e chakra should be raised up Ordinarily, the hrit chakra lies with its face a n d opened by pranayama and thought-con-downward ( - Tattwayogabindu, M S ; Narayan-centration when japa, worship and concentra-opanishad, Mantra 50; Brahmopanishad, Mantra tion are to be m a d e here. It is a special seat 34; Soubhagyalakshmyupanishad, 3.4; Yoga-for concentration on Ishtadewata. and also other tattwopanishad, Mantra 137). W h e n the hrit deities.

chakra lies in a downward position it is closely connected with the anahata, as if by a stalk ( - Yogatattwopanishad, Mantra 138). Its face should be raised upwards for concentration

5 Anahata

( - Dewibhagawata, 7.40.9). This is done by special pranayama, such as sitkara ( - Mahopanishad, 1.12). W h e n it is done the hrit lotus In the regular six-chakra group, the anahata stands with its face upwards ( - Yogaswarodaya, is the fourth chakra, but numerically it is the quoted in the Amarasanggraha M S ; Gopalata-fifth centre. It lies in the chitrini nadi.

pinyupanishad, Part 2, Mantra 60).

T h e colour of the eight petals of the hrit chakra is golden ( - Mridanitantra, quoted in Terminology

Amarasanggraha M S ) ; also white ( - Lingapurana, 1.86.64), and red ( - verses quoted T h e following are the Tantrika terms of the by Kalicharana) according to the form of
anahata.

concentration. W h e n the hrit chakra is thought 1 Anahata, mentioned in the Todalatantra,
of as having sixteen or 1000 petals, the colour ch. 7, p. 14; ch. 9, p. 17; Kankalamalinitantra, of the petals is white ( - Tararahasya, ch. 4, ch. 2, p. 5; Gandharwatantra, ch. 5, p. 27, 2 8 ; p. 22; Brahmawaiwartapurana, 1.26.8). On the M a n t r a m a h o d a d h i , 4 . 2 3 ; Kubjikatantra, 5.262; eight petals are situated eight forms of super-6.300; Tripurasarasamuchchaya, 5.20; Bhuta-
power and the mantra-letters of shining red shuddhitantra, ch. 4, p. 4; Sammohanatantra, ( - Skandapurana, 2.5.4.23). According to

Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, Swami Sachchidananda the colour of the petals p. 3,10; Mundamalatantra, ch. 6, p. 9; Koula-is shining reddish yellow ( - Pujapradipa).

walitantra, ch. 22, p. 8 0 ; Shaktanandatarangini, 217

T h e Chakra System

4.12; Rudrayamala, Part 2, 25.26; 27.62; Tantra-16 Hridayambuja (heart lotus), mentioned in rajatantra, 21.83; Purashcharyarnawa, ch. 2, the Sammohanatantra, Part 2, ch. 4, p. 4;
p. 9 0 ; ch. 6, p. 490; Shadamnayatantra, 5.266, Sharadatilakatantra, 5.133; Rudrayamala, Part 4 2 5 ; Shiwasanghita, 5.116; Goulamiyatantra, 2, 59.28; 60.9.

34.49; Shatchakranirupana, Verse 2 2 ; Yoga-17 Hridayasarasija (heart lotus), mentioned swarodaya, quoted i n ; 4 m a r a s a n g g r a h a M S ; in the Wishwasaratantra, ch. 1, p. 8; Koulawali-Mridanitantra, quoted in Amarasanggraha M S .

tantra, ch. 3. p. 8.

2 Anahata-puri (-abode), mentioned in the

18 Hridayabja (heart lotus), mentioned in the Bhutashuddhitantra, ch. 2, p. 2.

Rudrayamala, Part 2, 59.24.

3 Padma-sundara (beautiful lotus), mentioned 19 Hridaya Kamala (heart lotus), mentioned
in the Nirwanatantra, ch. 7, p. 9.

in the Rudrayamala, Part 2, 59.27.

4 Dwadasha (the twelve), mentioned in the

20 Hritpankaja (heart lotus), mentioned in

Todalatantra, ch. 9, p. 16.

the Shatchakranirupana, Verse 26.

5 Dwadashadala (the twelve-petalled), men-
tioned in the Shaktanandatarangini, 4.29;

Rudrayamala, Part 2, 22.8.

Position

6 Suryasangkhyadala (the twelve-petalled),
mentioned in the Shaktanandatarangini, 9.16.

T h e anahata is situated in the heart region 7 Hrit padma (heart lotus), mentioned in the ( - M a n t r a m a h o d a d h i , 4.23; Tripurasara-K a m a d h e n u t a n t r a , ch. 12, p. 15; ch. 13, p p . 15, samuchchaya, 5.20; Sammohanatantra, Part 2, 16; ch. 15, p . 19; ch. 17, p. 2 3 ; ch. 18, p . 24; Bri-ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 3; hannilatantra, ch. 8, p. 65, 6 6 ; Gandharwatantra, Koulawalitantra, ch. 22, p. 8 0 ; Shaktananda-ch. 8, p. 39; ch. 29, p. 112; Tararahasya, ch. 1, tarangini, 4.12, 29; 9.16; Rudrayamala, Part 2, p. 2; ch. 3, p. 18; Bhutashuddhitantra, ch. 2, p. 2; 27.62; Purashcharyarnawa, ch. 6, p. 490; Shiwa-ch. 4, p . 4 ; ch. 5, p . 4, 5 ; ch. 6, p . 6 ; ch. 10, p . 9 ; sanghita, 5.116; Yogaswarodaya and Mridani-ch. 14, p. 12; Shaktanandatarangini, 4.34;
tantra, quoted in Amarasanggraha M S ; Tattwa-7.14; Rudrayamala, Part 2, 57, 19, 4 2 ; 60.29.

yogabindu M S ) . T h e anahata is called the heart 8 Hritpatra (heart petal = heart lotus), men-lotus because of its location in the heart region.

tioned in the Brihannilatantra, ch. 8, p. 65.

In the Waidika accounts, the anahata has also 9 Hritpankeruha (heart lotus), mentioned in been termed hridaya (heart) ( - Narayanopa-the Rudrayamala, Part 2, 57.14.

nishad, M a n t r a 5 0 ; Brahmopanishad, Mantra 34; 10 Hritsaroruha (heart lotus), mentioned in Mahopanishad, 1.12), because it is situated in the the Purashcharyarnawa, ch. 5, p. 387.

heart region ( - Yogakundalyupanishad, 3.11; 11 Hridambhoja (heart lotus), mentioned in

Yogashikhopanishad, 1.173; 5.9; Yogarajopa-
the Rudrayamala, Part 2, 57.12, 14.

nishad, Mantra 10). In the Pouranika accounts, 12 Hridambuja (heart lotus), mentioned in
the anahata has been described as being situated the Mahanirwanatantra, 5.114; K a m a d h e n u -
in the heart region ( - Dewibhagawata, 11.1.43).

tantra, ch. 18, p. 2 4 ; Shadamnayatantra, 4.144.

T h e actual location of the anahata is not 13 Hridabja (heart lotus), mentioned in the directly in the heart region, but within the Rudrayamala, Part 2, 60.10.

vertebral column corresponding to the heart 14 Hridaya (heart = heart lotus), mentioned region.

in the Nilatantra, ch. 5, p. 9; Todalatantra, ch. 7, p. 14; K a m a d h e n u t a n t r a , ch. 13, p. 16; ch. 18, p. 2 4 ; Kularnawa, ch. 4, p. 19; Gandharwatantra, Description
ch. 29, p. 109; Mantramahodadhi, 4.28;

Shaktanandatarangini, 4.30.

T h e r e is a beautiful lotus, situated above the 15 Hridayambhoja (heartlotus), mentioned in manipura a n d in the heart region, of the colour the Sammohanatantra, Part 2, ch. 4, p. 4;
of the bandhuka flower (Pentapetes Phoenicea -

Rudrayamala, Part 2, 57.1, 3, 33, 4 7 ; 59.23.

Monier-Williams) and bright, which possesses 218

Exposition of the Chakras
the twelve (matrika-) letters from ka (to tha) ed in Amarasanggraha M S ) ; Mayatantra, quoted of vermilion colour (on its petals); it is termed by Wishwanatha in his Snatchakrawiwriti). T h e anahata ( - Shatchakranirupana, Verse 22). This colour of the petals is also stated to be red like means that the anahata chakra (Plate 11) has the rising sun ( - Gandharwatantra, ch. 5, p. 2 7 ; twelve petals of deep red colour, and on the Rudrayamala, Part 2, 27.62; Goutarmiyatantra, petals are the matrika-letters kang, khang, gang, 34,49), like red-hot gold (that is, shining red) ghang, nang, chang, chang, jang, jhang, nang, tang ( - Shaktanandatarangini, 4.12), shining red and thang of vermilion colour. T h e colour of ( - Brihannilatantra, ch. 8, p. 65), shining vermi-the bandhuka flower is white, vermilion and lion ( - Tripurasarasamuchchaya, 5.20; Nir-deep red ( - Shaligramanighantubhushana, push-wanatantra, ch. 7, p. 9 ) ; a mixture of dark blue pawarga (flower g r o u p ) . H e r e , the d e e p r e d colour and yellow ( - Dakshinamurti and Jnanarnawa, should be taken. T h e colour should be like the quoted in Yogakalpalatika M S ; Koulawalitantra, shona flower (Bauhinia Variegata - Monier-ch. 22, p. 80), yellow ( - Sammohanatantra, Williams) which is deep red ( - Waidyaka-Part 2, ch. 2, p. 2), and white ( - Bhutashuddhi-shabdasindhu).

tantra, ch. 2, p. 2). In the Pouranika accounts, T h a t the anahata has twelve petals has been the colour of the petals of the anahata has been stated in the Kankalamalinitantra, ch. 2,
stated as red like the sun ( - Shiwapurana, p. 5; Nirwanatantra, ch. 7, p. 9; Gandharwa-5b. 29.137) a n d red like the rising sun ( - Dewi-tantra, ch. 5, p. 2 8 ; ch. 8, p. 39; Bhutashuddhi-bhagawata, 7.35.39).

tantra, ch. 2, p. 2; Sammohanatantra, Part 2, T h e above statements indicate that the colour ch. 2, p. 2; ch. 4, p. 4; Shiwasanghita, 5.116; of the petals of the anahata is deep red, shining Rudrayamala, Part 2, 22.8; 27.63; Goutamiya-red, shining vermilion, yellow, dark blue-yellow, tantra, 34.49; Mantramahodadhi, 4 . 2 3 ;
a n d white. T h e differences in colour are due to Koulawalitantra, ch. 3, p. 8; ch. 22, p. 8 0 ; the nature of power-radiations and modes of Shaktanandatarangini, 4.12, 29; 7.14; K a m a -
concentration. But the generally accepted colour dhenutantra, ch. 12, p. 15; ch. 13, p. 15; ch. 15, by the practitioners is deep red.

p. 19; ch. 17, p. 2 3 ; Brihannilatantra, ch. 8, p. 6 5 ; It has been accepted in the Tantras that the Mundamalatantra, ch. 6, p. 9; Sharadatilaka-twelve matrika-letters from kang to thang are tantra, 5.133; Shadamnayatantra, 5.266; Yoga-on the petals of the anahata chakra. T h e colour swarodaya and Mridanitantra, quoted in Amara-of the matrika-letters has been stated to be sanggraha M S ; and Tattwayogabindu M S . T h e r e vermilion ( - Snatchakranirupana, Verse 22), are exceptions. T h e anahata has been described deep red ( - Nirwanatantra, ch. 6, p. 9 ) ; molten as the pure white sixteen-petalled lotus in the gold (that is, shining red) ( - Koulawalitantra, heart region ( - Tararahasya, ch. 4, p. 22). T h e ch. 22, p. 80), red ( - Rudrayamala, Part 2, anahata has also been called hridaya chakra with 57.19), shining ( - Kankalamalinitantra, ch. 2, eight petals ( - Soubhagyalakshmyupanishad,
p. 5), and white ( - Bhutashuddhitantra, ch. 2, 3.4).

p. 2).

In the Waidika accounts, the anahata has been T h e matrika-letters are arranged from right described as having twelve petals ( - Yoga-to left.

chudamanyupanishad, Mantras 5,13; Yoga-

T h e r e are twelve specific qualities (writtis) shikhopanishad, 1.173; 5.9). T h a t the anahata on the petals of the anahata, arranged from right has twelve petals has also been stated in the to left in the following order: (1) lustfulness, Pouranika accounts ( - Shiwapurana, 5b. 29.136; (2) fraudulence, (3) indecision, (4) repentance, lingapurana, 1.8.97; 1.75.35; Dewibhagawata, (5) hope, (6) anxiety, (7) longing, (8) im-7.35.40; 11.1.43).

partiality, (9) arrogance, (10) incompetency, It has been stated that the colour of the petals (11) discrimination, and (12) an attitude of of the anahata is deep red ( - Karikalamalini-defiance ( - Adhyatma Wiweka, quoted by the tantra, ch. 2, p. 5; Shiwasanghita, 5.116;
commentator Narayana in his commentary on

Rudrayamala, Part 2, 22.8; Mridanitantra, quot-Hangsopanishad, M a n t r a 7). J a g a n m o h a n a 219

The Chakra System
assigns the qualities and their order as
antelope ( - Mridanitantra, quoted in .Amara-follows: (1) hope, (2) anxiety, (3) endeavour, sanggraha MS). So the form of Yang-bija is (4) 'mineness,' (5) arrogance, (6) incompetency, smoke-coloured, four-armed and seated on a

(7) discrimination, (8) egoism, (9) lustful-black antelope. This is the form of Deity Wayu.

ness, (10) fraudulence, (11) indecision, and According to Kalicharana, there should be an (12) repentance ( - Footnote 87, in connection ankusha (goad) in the hand of Wayu, as Waruna with the verse 5.104, Mahanirwanatantra).

holds in his hand a pasha (noose). The con-
centration form of Deity Wayu is as follows.

Wayu-mandala ('Air'-region)

Wayu is smoke-coloured, four-armed, holding Here (that is, in the pericarp of the lotus -
in one of his hands an ankusha, and seated on a Kahcharana) is the 'air'-region which is
black antelope.

hexagonal (arranged by interlacing two

It has been stated that there is the circular triangles) and smoke-coloured ( - Shatchakra-region of Wayu within which lies the
nirupana, Verse 22). It has been stated that the smoke-coloured 'air'-letter (Yang); within it wayu ('air') (-region) is in the pericarp (of the (the circular region) is a six-cornered region anahata) ( - Kankalamalinitantra, ch. 2, p. 5; which is the seat of the Deity and here one Shaktanandatarangini, 4.30; Shadamnayatantra, should concentrate on one's own Ishtadewata.

5.266). The 'air'-region is six-cornered (hex-Concentration on Wayu should also be made
agonal) ( - Nirwanatantra, ch. 7, p. 9; Mridani-here (in the six-cornered region). Wayu is
tantra, quoted in Amarasanggraha MS; Yoga-
extremely subtle; he is Supreme Brahman
tattwopanishad, Mantra 95; Yogashikhopani-
when without form, and when with form, he
shad, 1.177; 5.14). The 'air'-region has also been is in the nature of sound; . . . his seat is on the described as circular with six points in the black antelope; he grants boons to the three Dewibhagawata, 11.8.6, and Rudrayamala, Part worlds, is very kind and wears a crown; he is 2, 57.33. This six-cornered region is smoke-life himself ( - Rudrayamala, Part 2, 57.33-8).

coloured (a mixture of black and red colours) ( - Mridanitantra, quoted in Amarasanggraha

/sha

MS; Mayatantra, quoted by Wishwanatha;

Within it (within wayu-bija - Kalicharana; that Dewibhagawata, 11.8.6). It has also been stated is within the bindu of Yang) is /sha who is all as being black in colour ( - Yogatattwopanishad, mercy, bright and like hangsah, and with his Mantra 95).

two hands shows the mudras of dispelling fear Within it (within the 'air'-region - Kali-and granting boons to the three worlds
charana) is the pawana-akshara (that is, the ( - Snatchakranirupana, Verse 23).

rnatrika-akshara - matrika-letter, of pawana, The expression, 'like hangsah' (hangsabha)

which is the 'air'-germ mantra Yang; pawana-requires explanation. Kalicharana has not ex-bija is Yang - Warnabijakosha and Bejabhidhana; plained it, but quoted a passage saying that the pawana-akshara is Yang bija - Kalicharana; pa-desired One is splendorous like ten million wana-akshara is Yang - Wishwanatha) which is moons. It indicates that he is like the moon, smoke-coloured and with four arms and seated that is, he is possessed of the colour of shining on a black antelope ( - Shatchakranirupana, Verse white. Shankara and Wishwanatha interpret

23). Pawana-akshara is wayu-bija which is Yang.

'hangsabha' to be the colour of the sun, that is, The word akshara means bija ( - Commentator red. On the other hand, the commentators

Shankara). It has been stated that wayu-bija Ramawallabha and Bhuwanamohana translate

(Yang) is inside the six-cornered region of 'air'

it as white colour.

( - Nirwanatantra, ch. 7, p. 9; Sammohana-

/sha is one of the six Shiwas. Isha has also been tantra, Part 2, ch. 2, p. 2; Shiwasanghita, 5.116; called Ishwara. So Ishwara is one of the Shiwas Mridanitantra, quoted in Amarasanggraha MS; ( - Rudrayamala, Part 2, 25.53). The presence Yogatattwopanishad, Mantra 95; Dewibhaga-of Ishwara in the six-cornered 'air'-region has wata, 11.8.6). Wayu-bija is seated on a black been mentioned in the Tantras ( - Nirwana-220

Exposition of the Chakras
tantra, ch. 7, p. 9; Rudrayamala, Part 2, 22.8; and granting boons.

Mantramahodadhi, 4.22; Sharadatilakatantra, (f) Wearing a crown, earrings, armlets, a

5.133; Purashcharyarnawa, ch. 5, p. 387). In the necklace, anklets and a garland of

Waidika accounts, also Ishwara has been stated rudraksha.

to be in the 'air'-region ( - Yogatattwopanishad, (g) Clad in tiger's skin; silken raiment. (See Mantra 96; Yogashikhopanishad, 1.177).

Plate 12, left top figure.)

Ishwara has been called Hara ( - Todalatantra, ch. 7, p. 14) and Shiwa ( - Brihannilatantra, ch.

Kakini

8, p. 65). Ishwara has also been described as Here (in the pericarp - Kalicharana) is Kakini Bana-linga ( - Sammohanatantra, Part 2, ch. 2, (Power Kakini - Kalicharana) who is new lightn-p. 2). It has been clearly stated that Ishwara is in ing-like yellow (that is, shining yellow in colour), the lap of wayu-bija ( - Mridanitantra, quoted three-eyed, adorned with all kinds of ornaments in Amarasanggraha MS).

and holds in her two hands a pasha (noose)

In the anahata, concentration should be done and a kapala (human skull), while the other two on Ishwara ( - -Rudrayamala, Part 2, 57.41).

hands are in the wara and abhaya mudras (that is, His concentration-form is as follows: /shwara the gestures of granting boons and dispelling is in the form of (matrika-) letters, four-armed, fear); she wears a necklace of bones; she is shining white in colour, and wears a crown and a auspicious and joyous and the benefactress
red garland; he does good to the three worlds of all; and she is fully absorbed in supreme and is the lord of the yogis ( - ibid., 57, 41-2).

blissfulness in death-conquering union (Shat-Here it has been clearly said that Ishwara is chakranirupana, Verse 24). (See Plate 12, right white in colour. Here is another concentration-top figure.)

form:

The presence of Power Kakini in the pericarp Shiwa, the conqueror of death, resembles
of the anahata has been mentioned in the
pure crystal (in colour); he is five-faced and of Kankalamalinitantra, ch. 2, p. 5; Shiwasanghita, great lustre, with lotus-like beautiful and smiling 5.118; Mantramahodadhi, 4.22; Rudrayamala,
face and ten long arms; his breast is ornamented Part 2, 22.8; Tripurasarasamuchchaya, 5.21; with a garland of rudraksha and his head with Todalatantra, ch. 7, p. 14; Shadamnayatantra, the matted and twisted hair; and he wears a 5.266; Mridanitantra, quoted in Amarasang-crown, an earring, an armlet, a bracelet, and is graha MS. Kakini has been described as door-clad in tiger's skin ( - Brihannilatantra, ch. 8, keeper ( - Sammohanatantra, Part 2, ch. 2, p. 2).

p. 65). As Shiwa has been described as having Power Bhuwaneshwari (the mother of the uni-three eyes in all his forms, so here he should be verse) has been mentioned in the Nirwanatantra, thought of as having three eyes in each of his ch. 7, p. 9. It has also been said that Power faces. Kalicharana also says that Shiwa has been Lakini is in the anahata ( - Tararahasya, ch. 4, described everywhere as having three eyes,
p. 22). But these forms are for special conhence Isha is also three-eyed. He also quotes a centration.

passage saying that one should concentrate on A concentration-form of Kakini is as follows.

him as wearing a necklace, an armlet, a chain Kakini is white in colour and two-armed,
of pearls and an anklet, and clad in silken and shines with the vermilion-mark on her
raiment.

forehead, and her eyes are beautifully painted In concentration, the forms of Isha or Ishwara with collyrium, and she is clad in white raiment have been described as follows:

and adorned with various ornaments, and her face is as beautiful as the moon; concentration (a) One-faced; five-faced.

should be made on Kakini for the attainment (b) Two-armed; four-armed; ten-armed.

of success in the mantra ( - Kankalamalinitantra, (c) Colour: pure crystal; shining white.

ch.5,p.23).

(d) Three-eyed.

Kalicharana quotes a two-lined verse which

(e) Making the gestures of dispelling fear
is exactly the third and fourth lines of the four-221

T h e Chakra System
lined verse of the Kankalamalinitantra quoted (a) O n e face; three faces; six faces.

above, except the first word of the first line (b) Face is beautiful.

quoted by him which is 'Krishnambarapari-

(c) Three-eyed.

d h a n a n g ' , meaning, clad in black clothing, but (d) Colour: shining yellow; yellow; shining in the Kankalamalini text the first word of the r e d ; moon-white; white.

third line is 'shuklambaraparidhanang', which (e) F o u r - a r m e d ; two-armed.

means clad in white clothing.

(f) Holding a noose and a skull; a trident, a In another form, Kakini has been described
d r u m , and a noose; a noose, a trident, a as having three beautiful faces, which are
skull and a d r u m ; the Weda; a skull, and a shining red in colour and very graceful; she is trident; a trident, a bow, and a skull.

wearing a necklace of skulls and granting success (g) M a k i n g the gestures of granting boons and ( - Kularnawa, ch. 10, p. 53).

dispelling fear; the gesture of dispelling

Kakini, in another of her concentration-
fear; the gesture of granting boons.

forms is yellow in colour, with highly

(h) Clad in white raiment; black raiment;
developed breasts, carries a trident, a d r u m , yellow raiment.

a n d a noose, a n d shows the gesture of dispelling ( i ) W e a r i n g various ornaments of gold and fear; she is fully absorbed (in concentration) jewels,

( m a h a m a t t a ) , a n d worshipped by the great ( j ) Graceful.

sages ( - Gandharwatantra, ch. 9, p. 4 2 - 3 ) .

(k) Fully absorbed (in concentration).

Wishwanatha quotes a verse from a T a n t r a in which it is stated that Kakini is yellow in Bana-linga
colour a n d holds in her hands a noose, a trident,

'In the pericarp of this lotus (anahata), there a skull, a n d a d r u m .

is Power as a triangle (that is, triangular in O t h e r concentration-forms of Kakini.

form - Kalicharana) and her delicate body is

'Kakini is as beautiful a n d splendorous as like ten million lightnings (that is, she is millions of m o o n s ; she is pure a n d holds the splendorous); within that (that is, the triangular Weda in her h a n d ; her g r a n d e u r is that of the Power) is the Shiwa-linga (that is, Supreme celestial trees; her necklace is like the rays Being in a specific concentration form) called of the s u n ; she appears agitated (with power)'

Bana (that is, Bana-linga) who is gold-like ( - Rudrayamala, Part 2, 59.27).

luminous (that is, shining yellow in colour);

'Kakini has six faces and three eyes (in each there is a subtle void (that is, the bindu) on his face); she is yellow in colour, and holds in her head as that in a gem and there is the abode in hands a trident, a bow and a skull and makes him of the roused superpower of yoga (Lakshmi)'

the gesture of granting boons' ( - J a m a l a , quoted (Shatchakranirupana, Verse 25).

in Yogakalpalatika M S ) .

It should be noted here that the Power is in the

' T h e great Divine M o t h e r Kakini who is form of a triangle, so there is no distinction worshipped in the three worlds is subtle as between the Power a n d the triangle. T h e triangle well as in form; she has four arms and holds is to be considered as the body of the Power.

a skull a n d a trident, and makes the gestures Because of this, the triangle is the yoni, and so of granting boons a n d dispelling fear; she is its apex is d o w n w a r d . This also has been ex-like ten million lightnings (that is, she is shining pressed by Kalicharana. Kalicharana farther yellow in colour), and clad in yellow r a i m e n t ; says that this triangle is situated below the she wears various ornaments of gold a n d jewels; wayu-bija ('air'-germ mantra). He quotes a
she is delighted with the drinking of sudha passage in which it is stated that in the lap of (amrita - deathless substance) and is fully absorb-the wayu-bija is Isha and below him is the
ed (in concentration)' ( - Rudrayamala, Part 2, triangle where lies Bana-linga.

5 7 , 4 3 - 6 ) .

T h e triangle is of lightning-like colour, that is, T h e following are the forms of Kakini in
shining red, or shining yellow in colour. Bana-concentration:

linga is within the triangle. This means he is 222

Exposition of the Chakras
within the Power who is triangular in form.

colour is shining red) ( - Gandharwatantra, ch.

This Power supports or holds a dewata in a

5, p. 2 8 ; Rudrayamala, Part 2, 27.63; Gouta-centre. So it is the holding-power by which an miyatantra, 34.50; Shaktanandatarahgini, 4.12; appropriate dewata is maintained in a particular Dewibhagawata, 7.35, 4 0 ) ; and like pure gold centre or seat. This Power has been termed P itha-

( - Rudrayamala, Part 2, 57.50); and also highly shakti - the holding-power which is the power luminous ( - Shiwasanghita, 5.117). So the
of concentration. It has been stated that the colour of Bana-linga is shining red or gold or Pitha-shakti (situated in the anahata) in her shining yellow.

dhyana-form is in the form of a triangle, golden T h e r e is a subtle void on the head of Bana-in colour, shining like ten million lightnings at linga. Kalicharana says that there are on the the same time (that is, shining yellow colour), head of the Shiwa-linga the half-moon (ardha-and adorned with all kinds of ornaments
chandra) and bindu (point) and within the

( - Rudrayamala, Part 2, 5 7 . 4 8 - 9 ) . In con-bindu is a hole which is void. To support it he centration, the P itha-shakti is in form. This quotes a verse which says t h a t Bana-linga who form is not the triangular form, b u t a specific is within the triangle is adorned with golden form of concentration lying in the triangle ornaments and with the half-moon on his head.

which is her form of support. So it has been We would put it in this w a y : the void on the stated • that concentration should be done on head of Bana-linga is bindu isolated from the Bana-linga who is situated by the right side of body by the half-moon. It indicates that con-the Pitha-shakti ( - ibid., 57.50).

centration on the form is finally developed into T h e triangle in the anahata is called the yoni formless Divine Consciousness indicated by
where lies Bana-linga ( - Kankalamalini'tantra, bindu.

ch. 2, p. 5). Therefore, the triangle is situated with its base upward and apex d o w n w a r d .

J i w a t m a n

T h a t Bana-linga is situated within the triangle T h e r e is in the lotus (in the pericarp of the lotus -
has been stated in the Sammohanatantra, Part 2, Kalicharana) in the heart region (this lotus is ch. 2, p. 2; Gandharwatantra, ch. 29, p. 109; anahata - Ramawallabha and Bhuwanamohana)

Mridanitantra, quoted in Amarasanggraha M S ) .

hangsah (jiwatman - Kalicharana, Wishwanatha, About the colour of Bana-linga, it has been Ramawallabha and Bhuwanamohana) who is
stated that he is gold-like luminous ( - Shat-like the flame of a l a m p in a windless place chakranirupana, Verse 25). T h e text reads: (that is, hangsah is luminous and motionless); Kanakakararigaragojjwalah to m e a n gold-like there is also (in the pericarp of this lotus -

(kanaka-akara) luminous (ujjwala) colour of Kalicharana) the region of the sun by which the body (anga-raga). T h e usual meaning of the filaments in the pericarp are illuminated kanaka is gold. Bhuwanamohana has translated ( - Shatchakranirupana, Verse 26).

it as gold-like luminous colour. Ramawallabha It has been clearly stated in the Kankala-has translated kanaka-akara as gold-colour.

malinitantra, ch. 2, p. 5, that in the pericarp of But Wishwanatha translates the word kanaka
the anahata are the seats of Wayu and jiwa.

as being similar to the flower of bandhaka, In the Bhutashuddhitantra, ch. 2, p. 2, it has and quotes a passage to support this. T h e colour been also said that jiwa is always situated in the of the bandhuka-flower is white, deep red and a n a h a t a ; and also in the Tararahasya, ch. 4, p. 2 2 ; vermilion. W h a t colour should apply here?

Tripurasarasamuchchaya, 5.21; Goutamiya-

Usually, the deep red colour is taken. J a g a n -
tantra, 3 4 . 5 1 ; Soubhagyalakshmyupanishad, 3.4; mohana says that Bana-linga is blood-red

Yogachudamanyupanishad, Mantra 14; Yoga-

( - Footnote 87, in connection with the verse rajopanishad, Mantra 1 1 ; Shiwapurana, 3.5.52; 5.104, Mahanirwanatantra).

Dewibhagawata, 7.35.41).

Let us see what other tantras say about the A b o u t the form for concentration of j i w a t m a n , colour of Bana-linga. Bana-linga is as lustrous it has been mentioned that he is like the flame of a as the ten thousand suns (indicating that the l a m p , the nature of which is Brahman; he is of 223

T h e Chakra System
golden colour ( - Bhutashuddhitantra, ch. 2, particular anahata radiations.

p. 2 ) ; also, jiwa as hangsah is shining like the T h e following are the forms of concentration flame of a l a m p ( - Sammohanatantra, Part 2, in the anahata.

ch. 2, p. 2 ) ; hangsakala (jiwatman) is luminous 1 Petaline concentration. T h e twelve matrika-and like the flame of a l a m p (lingakara) letters from kang to thang should be made into ( - Soubhagyalakshmyupanishad, 3.4); hangsah mantra-form which ultimately will become the (jiwatman) is luminous ( - Yogarajopanishad, unit of the anahata-concentration by japa and M a n t r a 11). So the dhyana-form of j i w a t m a n thought-concentration. T h e separate petals will is that he is in the form of linga and like the finally become a circular wheel of deep red flame of a l a m p . T h e linga-form here means colour when the externalized radiations will stop.

that his form is like the still flame of a lamp 2 Mahabhuta-concentration. T h e r e are two which tapers u p w a r d . Hangsah is also shining main stages of concentration. T h e first is thought-like gold, or shining gold colour.

concentration in which the six-cornered smoke-T h e existence of the sun-region has also been coloured wayu-region with the wayu-bija Yang, mentioned in the Rudrayamala, Part 2, 57.54, also of smoke colour, is thought of. Finally, it and this is mainly for concentration in which reaches the second stage when the hexagonal also the sun-illuminated filaments of the lotus region and Yang are 'seen' in deep concentration.

should be included.

3 Tanmatra-concentration. When concentra-
tion becomes deeper, the hexagonal region
gradually disappears, and only the smoke-

Explanation
coloured wayu-bija remains. It is indicative of sparsha (touch) tanmatra.

T h e central powers of the anahata, mainly 4 Wayu-concentration. Deep concentration
consisting of wayu-power, radiate as petaline on Yang causes the appearance of Deity Wayu force-radiations, twelve in number, and are form the bija aspect (ya). Wayu is seen on a black designated by the matrika-letters kang, khang, antelope, and is smoke-coloured, four-armed, gang, ghang, nang, chang, chang, Jang, jhang, holding an ankusha (goad).

hang, tang a n d thang. T h e nature of power-T h e krishnasara (black antelope) is the carrier radiations is indicated by the colours of the of Deity W a y u . It is a kind of mriga (deer, petals and the matrika-letters. T h e deep red antelope - Apte). T h e antelope is very swift.

indicates the predominance of prana in com-

T h e prana-force becomes metamorphosed into bination with apana, the shining red that of energy as speed through the muscles at the
prana and udana, the shining vermilion that of physical level. T h e krishnasara is the supporter prana, udana a n d w y a n a ; the dark-blue-yellow of the activities of prana-forces which have been that of prana and w y a n a ; yellow is essentially centralized in W a y u . T h e pranic activities are wyana and white is mainly samana.

the expression of life in the body with which are T h e original colour of kang is vermilion; associated the organic and muscular activities of khang, chang and tang white; of gang and and the senso-intellectual activities and diversi-ghang red like the rising sun; of hang smoke; form consciousness. Wayu as mahabhuta-tan-of chang and thang shining yellow; of ]ang moon-matra is the central energy which can be mani-w h i t e ; and of jhang and hang shining red.

fested with tejas-ap-prithiw; ('fire-water-earth') T h e original colours of the matrika-letters are energies and then its motion is modified; when changed into vermilion, red, shining red, deep it manifests by itself its motional force is almost red a n d white in the anahata-petals. T h e boundless and cannot operate in the material vermilion indicates the concentration of prana, field, and, consequently, it creates its own field -
udana and w y a n a ; the red and deep red that of the power-field where it operates in conjunction prana and a p a n a ; the shining red t h a t of prana with pranic forces. Prana in the wayu (or power)-
a n d u d a n a ; and the white that of samana. T h e field, becomes wayus or motional forces when it purpose of this colour-change is to intensify is in operation. T h e principal wayus are five: 224

Exposition of the Chakras
prana, apana, samana, udana and wyana.

5 Isha-concentration. In deep concentration, Prana has another aspect. In that aspect it Deity Isha emerges from the bindu of the bija-is what is called daiwa prana ( - Brihadaranya-mantra Yang. Isha is Supreme Being endowed kopanishad, 1.5.20), that is, supernormal prana.

with supreme yoga-power. Isha and Ishwara It exhibits the extraordinary function - cessation are the same. In his power aspect, Isha is omni-of motions, in addition to its motional function.

scient and omnipotent, whereas the embodied In both states, daiwa prana is free from all beings have limited knowledge and power;
disturbances and there is no dissipation. In other Isha is infinite; he is beyond the universe and words, prana as daiwa prana functions normally also he is within it; he is also hidden within and most efficiently in all its motions, and also all beings'( - Shwetashwataropanishad, 1.9; 3.7).

undergoes a non-throbbing state when kumbha-Isha also assumes divine forms. O n e of these, ka becomes natural. Daiwa prana is the basis the form of Isha, arises at the level of wayu-on which daiwa manas (supernormal mind)

principle, that is, in the anahata chakra. T h e ( - Brihadaranyakopanishad, 1.5.19) is aroused.

colour of Isha is white. It indicates he is all It is that aspect of the mind which is above all sattwa (of sentience and purity). W h e n his form sorrows and exhibits concentration power by is roused in the anahata in deep concentration, which samadhi becomes the natural mode of
the practitioner experiences t h a t power emanates consciousness.

from Isha which dispels all fear arising from T h r o u g h a process of internalization prana unspirituality, and strengthens concentration is transformed into daiwa prana. This process which is the greatest boon to him. T h e third eye is the process of control, indicated by the ankusha of Isha is the samadhi-knowledge which is always (goad) held by Deity Wayu. This control is
with him. T h e other two eyes indicate that based on spiritual knowledge, represented by the Isha is also conscious of his worshippers who are letter ang. It requires great physical endurance in his consciousness in concentration, and in and strong will to withstand, which is represented thoughts when in the post-concentration stage.

by the letter ku, for its development to a high Isha is in the lotus posture, not seated on a carrier, degree; and when control becomes natural it but on the air. This levitation indicates the gives happiness which is represented by the highest stage of pranayama which is natural letter shang. Wayu is of daiwa prana. In him to Isha. T h e anahata is the special centre of the prana is supercontrolled into daiwa prana.

prana-wayu, and here pranayama can be

T h e process of control of prana is pranayama.

developed to its highest level through Deity To make pranayama successful, it is necessary W a y u . Pranayama becomes firmly established to purify and normalize the pranic activities in a disciple devoted to Isha. T h e mantra supported by krishnasara-mriga. From it a process forms of Isha are represented by ung, eng, called mriga-process has been evolved for the ring, hring, gang, nang, sang, soung, and hang.

cardiopulmonary vitalization and development 6 Kakini-concentration. Kakini is the door-and internal purification. T h e vitalizing exercise keeper of the anahata. Concentration on Kakini consists of swift running, slow running, long prepares a disciple to remove all obstacles and walking, and swimming. T h e purificatory ex-develops the power of control. Concentration ercise comprises bhastrika and sahita breathing on Kakini develops enough power to be able
and shodhana.

successfully to do concentration on Isha. T h e From the mantra viewpoint, wayu is in the
power aspect of Isha is Kakini. T h e power which form of bija-mantra yang from which Deity
develops in concentration leading to the realiza-Wayu is aroused. T h e r e are other matrika-tion of Supreme Shakti (power) is Power Kakini.

letters for wayu. T h e y are kang, khang, ghang, T h e control-power which effects the motionless-hang, chang, jhang, tang, dhang and sang. T h e ness of the prana wayus becomes stabilized
bija-mantra of ankusha is Krong. T h e other in the anahata by Kakini.

matrika-letters standing for it are jhang, tang T h e shining yellow colour of Kakini indicates and shang. Mriga is represented by hang and ung.

that her power maintains the divine form of 225

T h e Chakra System
consciousness. H e r shining red colour indicates hexagonal wayu-region in which is situated
that her power is being utilized in the control Yang. T h e power-triangle is below Yang. Bana-of prana wayus. W h e n she is white, she is is halinga is within the power-triangle, and jiwatman consciousness. She holds in her hands pasha is inside the triangle, but below Bana-linga.

(noose) and kapala (skull). T h e kapala is that T h e form of jiwatman is like the steady flame which preserves 'kang', that is, 'sukhang'.

of a l a m p and luminous. Concentration should Sukhang is 'su' meaning excellent, and khang be done on the motionless flame-like jiwatman which is knowledge. So kapala indicates spiritual with a view to making the I-consciousness as knowledge. Pasha is 'pang', meaning the know-steady as the jiwatman and gradually, in
ledge of atman, and 'asha', meaning desire.

concentration, it should be dissolved into the T h a t is, one who desires to attain atman-know-steady flame-like consciousness.

ledge is indicated by pasha. T h e bija-mantra of Kakini is Kang.

1 Concentration on Bana-linga. Concentration on Bana-linga consists of three stages.

6 Wishuddha

(a) Concentration on the triangular power:

the triangular power is the power of holding in concentration expressed by consciousness when T h e wishuddha is the fifth in the six-chakra it is a triangle. T h e triangle is that form of group, but serially it is the sixth chakra. It is consciousness when it is not deviated from one situated within the chitrini nadi.

aspect to another of the usual three aspects of the sensory objects. T h e holding-power should be developed by doing concentration on the

Terminology
subtle lightning-like triangular-shape power.

(b) Concentration on the linga-form: the form T h e following are the Tantrika terms of the of Bana-linga is broad at the bottom and tapers wishuddha.

gradually to a point in its head. T h e colour of 1 Wishuddha, mentioned in the Todala-the Bana-linga is of gold or shining red. O n e of tantra, ch. 7, p. 14; ch. 9, p. 17; Kamadhenu-the two colours should be taken. Concentration tantra, ch. 13, p. 16; Kankalamalinitantra, should start at the broad aspect, and as conch. 2, p. 5; Gandharwatantra, ch. 5, p. 28; centration becomes deeper, it will move towards M a n t r a m a h o d a d h i , 4.24; Kubjikatantra, 6.304; the tapering. T h e process of concentration is Tripurasarasamuchchaya, 5.23; Bhuatashuddhi-this: at first the conscious field of concentration tantra, ch. 2, p. 2; ch. 3, p. 3; ch. 5, p. 5; ch. 8, is broader, then gradually the field becomes p. 8; ch. 10, p. 9; ch. 14, p. 12; Sammohana-narrow, and, finally, it is a point, as concentra-tantra, Part 2, ch. 2, p. 2; Wishwasaratantra, tion develops deeper. So the Shiwa-linga form ch. 1, p. 10; Koulawalitantra, ch. 22, p. 81; is actually the process of concentration, (c) Con-Shaktanandatarangini, 4.13; Rudrayamala, Part centration on Bindu: 'the Shiwa-linga con-2, 22.10; 25.56; 27.65.67; Tantrarajatantra, centration finally becomes the bindu concentra-21.83; Purascharyarnawa, ch. 2, p. 9 1 ; ch. 6, tion. W h e n the Shiwa-linga-body concentration p p . 490,492; Shadamnayatantra, 5.267,426; develops to its highest point, which is indicated Shiwasanghita, 5.124,126; Goutamiyatantra,
by the crescent, it is transformed into form-34.52; .Shatchakranirupana, Verse 2 8 ; D akshina-less bindu concentration.

murti, J n a n a r n a w a and Jnanachudamani, quoted 8 Concentration on J i w a t m a n . Concentration in Yogakalpalatika M S ; Yogaswarodaya
on j i w a t m a n is an important factor in the and Mridanitantra, quoted in Amarasanggraha bhutashuddhi process. J i w a t m a n is the spiritually M S .

purified and illuminated embodied being, situat-2 Wishuddhi, mentioned in the Shaktan-
ed within the power-triangle and below Bana-andatarangini, 4.30.34.

linga. In the pericarp of the anahata is the 3 K.antha (the neck; it means the wishuddha, 226

Exposition of the Chakra
as it is situated in the neck region), mentioned Position
in the Todalatantra, ch. 7, p. 14; Kularnawa, ch. 4, p. 2 1 ; Bhutashuddhitantra, ch. 4, p. 4; T h e wishuddha is situated in the neck-region Mahanirwanatantra, 5.113.

( - Shatchakranirupana, Verse 2 8 ; Gandharwa-4 Kanthadesha (the neck region, that is, tantra, ch. 8, p. 39; Mantramahodadhi, 4.24; wishuddha), mentioned in the M a n t r a m a h o -

Tripurasarasamuchchaya, 5.23; Sammohana-
dadhi, 4.28; Sammohanatantra, Part 2, ch. 2, tantra, Part 2, ch. 2, p. 2; Koulawalitantra, p. 2; Wishwasaratantra, ch. 1, p p . 8,10; ch. 22, p. 8 1 ; Shaktanandatarangini, 4.13,29; Koulawalitantra, ch. 3, p. 8; Shadamnayatantra, 7.14; 9.16; Rudrayamala, Part 2, 22.9; Purash-4.145.

charyarnawa, ch. 6, p. 490; Shiwasanghita,

5 Kantha-padma (the lotus in the neck region), 5.124; Yogaswarodaya and Mridannantra, quot-mentioned in the Kankalamalinitantra, ch. 2, ed in the Amarasanggraha M S ) . T h e same p. 5; Purashcharyarnawa, ch. 5, p. 387.

position has been accepted in the Waidika

6 Kanthapankaja (the lotus in the neck region) accounts ( - Yogashikhopanishad, 1.174; 5.10) mentioned in the Sammohanatantra, Part 2,
as well as in the Pouranika accounts ( - Shiwa-ch. 4, p. 4; Sharadatilakatantra, 5.134.

purana, 5b, 29.131; Dewibhagawata, 11.1.43).

7 Kanthambuja (the lotus in the neck region T h e neck region means that part of the vertebral that is, wishuddha), mentioned in the R u d r a y a -
column (that is, the cervical part of the spinal mala, Part 2, 60.52.

column) which corresponds to the region of the 8 Kanthambhoja (the lotus in the neck region, neck.

that is, wishuddha), mentioned in the R u d r a y a -
mala, Part 2 , 6 1 . 1 .

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

10 Shodasha-dala (the sixteen-petalled, that T h e lotus called wishuddha (Plate 14), situated is, wishuddha), mentioned in the Mundamala-in the neck region, is of the shining smoke tantra, ch. 6, p. 9; Shaktanandatarangini, 4.29; colour; and the petals are adorned with all the 9.16.

vowels (that is, the sixteen matrika-letters from 11 Shodashara (the sixteen-petalled, that is, ang to ah) of deep red colour which are 'seen'

wishuddha), mentioned in the Wishwasara-
by him whose consciousness is illumined by the tantra, ch. 1, p. 8; Koulawalitantra, ch. 3, concentration-light (diptabuddhi); there is the p. 8; Rudrayamala, Part 2, 60.29; Shadam-void-region (nabhomandala) (in the pericarp nayatantra, 4.60.

of the wishuddha) which is like the full moon 12 Nirmala-padma (the bright, or pure

(that is, shining white - Bhuwanamohana) and lotus), mentioned in the Nirwanatantra, ch. 8, circular in s h a p e ; (within this region) there lies p. 10.

the form (tanu, that is, the bija) of Ambara 13 Dwyashtapatrambuja (the sixteen-petalled ( = akasha-bija) which is white and seated on lotus), mentioned in the Gandharwatantra, ch. 8, a snow-white elephant ( - Shatchakranirupana, p. 39; S h a k t a n a n d a t a n g i n i , 7.14.

Verse 28).

14 Akasha (akasha-lotus, that is, the lotus In this verse, there is no clear mention of containing the akasha principle = wishuddha), the petals of the wishuddha. But it has been mentioned in the Bhutashuddhitantra, ch. 5, stated that all the vowels are on its petals.

p. 4; Gandharwatantra, ch. 5, p. 2 8 ; Shakta-This means that as the n u m b e r of the vowels is nandatarangini, 4.13.

sixteen, so, by implication, the n u m b e r of the 15 Shodashollasa-dala (the splendorous six-petals is sixteen. Each matrika-letter is on one teen-petalled, that is, wishuddha), mentioned petal. Kalicharana also says the same. In support in the Rudrayamala, Part 2, 22.9.

of which he quotes a verse which states that 16 Shodasha-patra (the sixteen-petalled), men-above it (anahata) is the smoke-coloured sixteen-tioned in the Rudrayamala, Part 2, 22.13.

petalled lotus; on the petals are sixteen vowels 227

The Chakra System
with bindu (that is, the first sixteen matrika-There are sixteen specific qualities (writtis) units) which are deep red in colour; its fila-on the sixteen petals of the wishuddha chakra.

ments are red and there is the void-region

They are arranged from the right to the left (in its pericarp).

as the petal arrangement, and in the following It has been clearly stated that the wishuddha order: (1) Pranawa (the mantra Ong), (2) Udhas sixteen petals ( - Nirwanatantra, ch. 8, gi'tha (the Sama-mantras), (3) Hung (a mantra), p. 10; Gandharwatantra, ch. 5, p. 28; Mantra-

(4) Phat (a mantra), (5) Washat (a mantra), mahodadhi, 4.24; Sammohanatantra, Part 2,

(6) Swadha (a mantra), (7) Swaha (a mantra), ch. 2, p. 2; Koulawali'tantra, ch. 22, p. 8 1 ; (8) Namah (a mantra), (9) amrita (deathlessness), Sharadatilakatantra, 5.134; Shaktananda-and the seven (musical) tones, viz, Shadja tarangini, 4.13; Rudrayamala, Part 2, 27.65; and others ( - Adhyatma Wiweka, quoted by

Purashcharyarnawa, ch. 5, p. 387; ch. 6, p. 490; the commentator Narayana in his commentary

Shiwasanghita, 5.124; Goutarmiyatantra, 34.52; on Hangsopanishad, Mantra 7). Jaganmohana

Jnanachudamani, quoted in the Yogakalpalatika gives the names and their order as follows: The MS), and its petals are smoke-coloured
seven tones - (1) Nshada, (2) Rishabha, ( - Kankalamalinitantra, ch. 2, p. 5; Tripura-

(3) Gandhara, (4) Shadja, (5) Madhyama, sarasamuchchaya, 5.23; Bhutashuddhitantra, ch.

(6) Dhaiwata, and (7) Panchama; (8) poison, 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; (9) Hung, (10) That, (11) Woushat, (12) Washat, Koulawalitantra, ch. 22, p. 8 1 ; Shaktananda-

(13) Swadha, (14) Swaha, (15) Namah (these
tarangini, 4.13; Puraschcharyarnawa, ch. 6, p.

seven mantras), and (16) amrita ( - Footnote 490; Shiwasanghita, 5.124; Dakshinamurti,

87, in connection with the verse of the Maha-Jnanarnawa and Jnanachudamani, quoted
nirwanatantra, 5.104).

in the Yogakalpalatika MS; Mridanitantra,
quoted in the Amarasanggraha MS), or the

Akasha-region
shining smoke colour ( - Gandharwatantra, ch.

There is the akasha (void)-region in the pericarp 5, p. 28; Rudrayamala, Part 2, 22.10; 27.66.

of the wishuddha ( - Kankalamalinitantra, ch. 2, There are vowels (the first sixteen matrika-p. 5; Bhutashuddhitantra, ch. 2, p. 2; ch. 8, letters) on the petals of the wishuddha (Wishwa-p. 8; ch. 14, p. 12; Koulawalitantra, ch. 22, saratantra, ch. 1, p. 8; Koulawalitantra, ch. 3, p. 8 1 ; Shaktanandatarangini, 4.30). The akasha p. 8; Sharadatilakatantra, 5.134; Purashch-is the void-principle (shunyatattwa) ( - Bhuta-aryarnawa, ch. 5, p. 387; Shiwasanghita,
shuddhitantra, ch. 4, p. 4), and is in the

5.124), and these vowels are 16 in number
nature of power ( - ibid., ch. 2, p. 2); it is Deity ( - Kankalamalinitantra, ch. 2, p. 5; Gandharwa-Sadashiwa himself ( - Sammohanatantra, Part 2, tantra, ch. 5, p. 28; Mantramahodadhi, 4.23; ch. 2, p. 2). There are five different aspects of Tripurasarasamuchchaya, 5.23; Bhutashuddhi-akasha, namely, abhrakasha (atmospheric void), tantra, ch. 2, p. 2; Sammohanatantra, Part 2, jalakasha (void in water), ghatakasha (void ch. 2, p. 2; Shaktanandatararigini, 4.13; 7.14; within a jar), patakasha (void in relation to a Rudrayamala, Part 2, 27.66; Mahanirwana-surface), and mahakasha (supreme void)

tantra, 5.113; Shadamnayatantra, 5.267; Jnana-

( - Mahamuktitantra, quoted in the Yoga-
chudamam, quoted in the Yogakalpalatika MS; kalpalatika MS). The five aspects of akasha Mridani'tantra, quoted in the Amarasanggraha have also been stated in the Waidika accounts.

MS). The colour of the vowels is red ( - Koula-They are as follows: gunarahita akasha (attri-walitantra, ch. 22, p. 81; Dakshinamurti and buteless void), parakasha (supervoid), maha-Jnanarnawa, quoted in the Yogakalpalatika
kasha (supreme void), tattwakasha (bright void), MS) and also golden ( - Mridani'tantra, quoted and suryakasha (sun void) ( - Mandalabrahm-in the Amarasanggraha MS). The sixteen vowels anopanishad, 1.2.13).

or the matrika-letters are: ang, ang, ing, ing, The shape of akasha (void)-region is circular ung, ung, ring, ring, Iring, Iring, eng, aing, ong, ( - Mantramaharnawa, ch. 4, p. 41). It has been oung, ang, ah.

stated that there is the moon-region in the 228

Exposition of the Chakras
pericarp of the lotus (wishuddha); there is also bija is akasha-bija which is Hang. It has been a six-cornered diagram where are situated
clearly stated in the Mantramaharnawa, ch. 4, Sadashiwa and Gouri ( - Nirwanatantra, ch. 8, p. 4 1 , that the bija Hang is in the akasha-region.

p. 10). It has also been stated that there is a It has been supported by the Waidika account beautiful triangle (in the wishuddha) where the in which it has been stated that there is the filaments are (that is, in the pericarp), and here ha-letter (that is, the matrika-letter hang as the (in the triangle) is Sadashiwa ( - Sammohana-bija) in the circular akasha ( - Yogatattwopani-tantra, Part 2, ch. 2, p. 2). It has been stated shad, M a n t r a 98). T h a t the ha-letter is the Hang-clearly that there (in the pericarp of the wishud-bija has been stated in the Pouranika account dha) is the akasha-region which is triangular which says that concentration should be done in shape and of smoke colour ( - Mridanitantra, on the akasha-region where lies the Hang-bija quoted in the Amarasanggraha M S ) . So the ( - Dewibhagawata, 11.8.7). T h e Hang-bija is akasha-region is circular or triangular. In the white ( - Bhutashuddhi, quoted by Kalicharana).

Waidika accounts, it has been stated that the T h e akasha-bija Hang is seated on an elephant akasha-region is circular ( - Yogatattwopani-

( - Mridanitantra, quoted in the Amarasang-
shad, Mantra 9 8 ; Yogashikhopanishad, 1.178; graha M S ; Kankalamalinitantra, ch. 2, p. 5), 5.15). T h a t the akasha-region is circular has also and the colour of the elephant is white ( - Niga-been stated in the Pouranika accounts ( - Dewi-malata; Bhutashuddhi, quoted by Kalicharana).

bhagawata, 11.8.7).

T h e colour of the akasha-region is implied M o r e about the forms of the Hang-bija as moon-white ( - .Shatchakranirupana, Verse 2 8 ; T h e bija (as Deity Ambara or Akasha) holds Nirwanatantra, ch. 8, p. 10). But the colour has the pasha (noose) and ankusha (goad) and makes been clearly mentioned as white or crystal-the gestures of granting boons and dispelling like transparent (swachcha) in the Mantra-fear; in the lap of the mantra (that is, Hang-maharnawa, ch. 4, p. 4 1 . It has also been stated bija), there always is he who is known as Deity that the colour is smoke ( - Mridani'tantra, Sadashiwa; he is white in colour and three-eyed, quoted in the Amarasanggraha M S ) . T h a t the and has five faces and ten arms, clad in a tiger's colour of the akasha-region is smoke has also skin; his body is united with that of Girija been stated in the Waidika accounts ( - Yogat-

(Power of Shiwa) ( - Shatchakranirupana, Verse attwopanishad, Mantra 98). But the Pouranika 29).

account supports the white (or transparent) T h e bija-aspect of Hang assumes the divine colour of the region ( - Dewibhagawata, 11.8.7).

form of Deity Ambara who is white and

So the akasha-region is white, transparent, seated on a white elephant. He has four arms or smoke in colour.

( - Mridanitantra, quoted in the Amarasang-

T h e form (tanu) of ambara (mentioned in
graha M S ) and holds a noose and a goad, and the Shatchakranirupana, Verse 28) means the makes the gestures of granting boons and dispel-bija of Deity Ambara, that is, akasha-bija which ling fear ( - Nigamalata). This is the concentra-is Hang. Ambara is akasha (void) ( - Wachaspa-tion form of Ambara.

tyam; Shabdakalpadrumah). T a n u is body or form. Here, it is the mantra-form of akasha.

Sadashiwa

T h e mantra-forms of ambara and akasha are Deity Sadashiwa lies in the lap of Hang-bija ang and hang ( - Warnabijakoshah). In the ( - Mridanitantra, quoted in the Amarasang-wishuddha chakra, the bija-mantra of akasha graha M S ; Nigamalata). In the lap of the Hang-

(or ambara) is Hang. It has been stated that bija means that Sadashiwa is always in the
kha-bija is inside the akasha-region ( - Mrida-bindu of the bija and manifests himself in form nitantra, quoted in the Amarasanggraha M S ) .

in concentration. T h e manifested form of Sada-Kha is akasha ( - Wachaspatyam; Shabdakalpashiwa is as follows: he is white in colour ( - Shat-druman). T h e mantra-forms of kha are lr ing chakranirupana, Verse 2 9 ) ; he has five faces and and hang ( - Warnabijakoshah). So the kha-three eyes (to each face) ( - Nirwanatantra, 229

T h e Chakra System
ch. 8, p. 10; Mridanitantra M S ) , a n d ten arms part is on the right side and the lion part on ( - Mahanirwanatantra, 14.35; Nigamalata), and the left side.

is clad in tiger's skin ( - Mahanirwanatantra, Sadashiwa has ten arms. But in the text

14.33; Nirwanatantra, ch. 8, p. 10). T h e presence ( - Shatchakranirupana, Verse 29), there is no of Sadashiwa in the wishuddha chakra has been mention of the implements which are in his
generally recognized ( - Todalatantra, ch. 7, h a n d s . Kalicharana quotes a verse in which the p. 14; M a n t r a m a h o d a d h i , 4 . 2 3 ; Sammohana-implements carried by Sadashiwa have been
tantra, Part 2, ch. 2, p. 2; Sharadatilakatantra, mentioned. T h e y are as follows: the shula 5.135; Rudrayamala, Part 2, 22.9; Puraschch-

(trident), the tanka (axe, or chisel), the kripana aryarnawa, ch. 5, p. 387; Mantramaharnawa,

(sword), the wajra (thunderbolt), dahana (fire), ch. 4, p. 4 2 ; Shadamnayatantra, 5.267).

the nagendra (the great serpent), the ghanta In the text (Shatchakranirapana, Verse 29), (bell), the ankusha (goad), and the pasha
it has been stated that Sadashiwa's body is not (noose), and a h a n d in abhaya-mudra (the different from Girija, that is, Sadashiwa and gesture of dispelling fear).

Girija have the same body. This means that

So the concentration-form of Sadashiwa as

Sadashiwa is in the form of Ardhanarishwara Ardhananshwara is as follows.

in which the Supreme Power, who is the M o t h e r T h e right half of the body ofArdhanarishwara of the universe in the form of Gouri, is the half is white and the left half is of golden colour; of the body of S h a m b h u (Shiwa) ( - Nirwana-he is on the bull-lion; he has five faces and each tantra, ch. 8, p. 10). Kalicharana also interprets face has three eyes; he is clad in tiger's skin; it as Ardhanarishwara (half male and half
he has ten arms and carries in his hands a trident, female form). Ardhanarishwara is a form of
a chisel (or an axe), a sword, the thunderbolt, Shiwa in which the female (that is Shakti -
fire, the great snake, a bell, a goad and a noose, Power) forms the half part of Ishwara (Shiwa) and makes the gesture of dispelling fear. (See ( - Wachaspatyam). It cannot be translated

Plate 15, left top figure.)

by the word androgyne or h e r m a p h r o d i t e .

Sadashiwa has another form (not as Ardha-It is a form in which Supreme Consciousness-narishwara), described as follows. ' H e is calm Power manifests both the Shiwa a n d Shakti a n d as bright as ten million moons, and clad (Power) aspects distinctly but also in union.

in a tiger's skin; his sacred thread is the serpent T h e right part is Shiwa and the left part is and his body is smeared with ashes and orna-Shakti. Kalicharana says that Ardhanarishwara mented with snakes; he has five faces of the is of golden colour on his left half of the body, smoke, yellow, vermilion, white and deep red a n d white on his right half. He cites a verse in colour, a n d three eyes to each face; his head is which it is stated that there (in the wishuddha) covered with matted hair and he holds Ganga is Deity Sadashiwa who is clad in white raiment (the sacred river by that n a m e ) ; he is adorned and half of his body is the same as that of Girija, with the moon (in crescent form) on his fore-his body being of both silver (white) and gold h e a d ; he has 10 arms, holding in his left hands (yellow) colour. T h e Ardhanarishwara form is the kapala (skull), pawaka (fire), the pasha also called Hara(Shiwa)-Gourz'(Shakti)-murti (noose) the pinaka (Shiwa's bow) and the

(form) ( - the commentator Shankara) and U m a parashu (axe), a n d in his right hands the shala (Shakti) -Maheshwara (Shiwa) ( - Shabdakalpa-

(trident), the wajra (thunderbolt), the ankusha drumah).

(goad) and the shara (arrow), and shows wara Sadashiwa as Ardhanarishwara is on the bull, (-mudra with one of his right hands) (the gesture half of whose body is t h a t of the great lion (that of granting boons); he is white as snow, the is, the half-bull-half-lion) ( - Nirwanatantra, ch.

kunda flower, or the moon, and seated on a bull'

8, p. 10). T h e carrier (wahana) of Shiwa is the ( - Mahanirwanatantra, 14.32-7). This is also bull, a n d that of Shakti is the great lion (maha-the concentration-form of Sadashiwa.

singha). As the right part is Shiwa and the left T h e r e is a Waidika concentration-form of part is Shakti (ibid., ch. 8, p. 10), so the bull Sadashiwa as Ardhanarishwara which is as

230

Exposition of the Chakras
follows. 'Sadashiwa is like pure crystal (that is, teeth, and holding in her lotus hands a bow, colourless transparent, or pure white) and holds a trident, a book, and showing j n a n a m u d r a .

the crescent on his forehead; he has five beautiful He adds that the arrow, the noose, the book faces, three eyes (to each face), and ten a r m s ; and the j n a n a m u d r a (in the hands of Shakini) he holds all implements and is adorned with have also been mentioned in another Tantra.

all kinds of ornaments, he shows the gesture O t h e r concentration forms of Shakini are of granting boons; and one half of his body as follows.

is of U m a (Power of Shiwa)' ( - Yogatattwopa-1 Shakini is shining white in colour; she has nishad, Mantras 100-1).

two arms, and a charming face with beautiful eyes, painted with collyrium; she shines with the Power Shakini
vermilion-mark on her forehead, and is clad in In this lotus (that is, in the pericarp of the black raiment and adorned with various orna-wishuddha chakra - Kalicharana), is Shakini (the ments ( - Kankalamalinitantra, ch. 5, p. 23).

Power named Shakini - Kalicharana) who is

2 Shakini has a red face with a sweet smile, white like the ocean of nectar ( - Kalicharana) and her eyes are painted with collyrium; she is (or whiter than the ocean of nectar - Bhuwana-beautifully ornamented and holds the thunder-mohana), clad in yellow raiment, and the shara bolt and a staff ( - Kularnawa, ch. 10, p. 53).

(arrow), the chapa (bow), the pasha (noose) 3 Shakini has five faces, three eyes (to each and the srini (goad) are held in her four beauti-face), and four arms, holding a noose, a goad, ful hands ( - Shatchakranirupana, Verse 30).

and a book, and making the j n a n a m u d r a ; she (See Plate 15, right top figure.)

is powerful and has prominent teeth ( - KoulaT h e presence of Power Shakini in the wishud-walitantra, ch. 22, p. 81).

dha chakra has been generally recognized in 4 T h e amiable Shakini, who gives blessings the Tantras ( - Todalatantra, ch. 7, p. 14; to the three worlds, is clad in yellow raiment, Mantramahodadhi, 4 . 2 3 ; Tripurasarasamuch-and beautiful and delighted; she is splendorous; chaya, 5.23; Rudrayamala, Part 2, 22.9; Shad-she is beyond the Weda ( W e d a d y a ; from the amnayatantra, 5.267; Jnanachudamani, quoted mantra viewpoint, it is the mantra Ong) and in the Yogakalpalatika M S ) . SHakini has been she is the source of the Weda ( W e d a m a t a ; called the doorkeeper ( - Sammohanatantra,
from the mantra viewpoint, the bijas ing, ing, Part 2, ch. 2, p. 2). It has been said that Shakini and thang, and the mantra S w a h a ) ; her body is and Sadashiwa are the same ( - Rudrayamala, moistened by the flowing streams of pure

Part 2, 61.2). Shakini is the presiding Deity n e c t a r ; she has the most charming and smiling (of the wishuddha) ( - Shiwasanghita, 5.125).

face with the three lotus-like beautiful eyes, SHakini has four arms ( - Mridanitantra, quoted well-developed breasts and matted hair and
in the Amarasanggraha M S ) .

is adorned with all o r n a m e n t s ; she has four arms, Kalicharana quotes a verse in which the
and carries a lotus and an implement, and makes concentration-form of Shakini has been describ-the gestures of dispelling fear and granting ed. T h e verse states: Deity Shakini is in the boons; she is also terrific when she is Goddess form of light; she has five beautiful faces and Shyama ( - Rudrayamala, Part 2, 6 1 . 3 - 4 ) .

three eyes to each face; she holds a noose, a 5 Shakini is both without and with form;
goad, and a book in her lotus hands and makes she is the mantra-knowledge; she is yellow in j n a n a m u d r a (an attitude of the right h a n d in colour, three-eyed, four-armed and adorned
which the tip of the first finger touches the tip with all o r n a m e n t s ; she has a smiling face; of the t h u m b ) .

as G o u r i she is united with Sadashiwa; she T h e commentator Wishwanatha also quotes
holds with her lotus hands the skull and the a verse from a Tantra in which the concentra-white lotus, and makes the gestures of granting tion-form of Shakini has been stated as follows.

boons a n d dispelling fear ( - Rudrayamala, T h e divine Shakini is splendorous, having Part 2, 62. 3 2 - 3 ) .

five faces with three eyes each, and beautiful 6 Divine Shakini is yellow in colour; she has 231

T h e Chakra System
five faces and three eyes to each face, and the pericarp) there is a beautiful sky-blue beautiful teeth; she holds with her lotus hands triangle where lies Sadashiwa ( - Sammohana-a noose, a trident and a book, and shows j n a n a -
tantra, Part 2, ch. 2, p. 2). T h e triangle has been m u d r a (the symbol of knowledge, done by a farther explained in the Mridanitantra, which particular position of the h a n d ) ( - J a m a l a , says that there (in the pericarp of the wishuddha) quoted in the Yogakalpalatika M S ) .

is the akasha-region which is a triangle and of

. T h e differences in the forms and im-
smoke colour; inside it is the akasha-bija (Hang) plements are due to the mode and object of con-who is four-armed and seated on an elephant; centration.

in his lap is the four-faced, three-eyed Sadashiwa; here also is situated Power Shakini who has Moon-region
four arms.

T h e r e is in the pericarp of the wishuddha the T h e whole thing may be summarized as
spotless circular lunar region ( - Shatchakra-follows.

nirupana, Verse 30). Kalicharana says that In the pericarp of the wishuddha chakra

Divine Shakini is in the moon-region which
there is the akasha-region which is circular in lies in the pericarp of the wishuddha and he shape and white in colour ( - Shatchakranirupana, quotes a passage from the Premayogatarangini Verse 28). T h e triangle (mentioned in the Samas his support, which says that there is Power mohanatantra, Part 2, ch. 2, p. 2) is not to be Shakini in the shining lunar region.

considered as situated directly in the pericarp, Kalicharana says that there is at first the but inside the akasha-region which is in the akasha-region in the pericarp of the wishuddha, pericarp. T h e triangle is the essential part of the and inside it is a triangle, within the triangle is circular akasha-region, and, therefore, it has the lunar region and within it the akasha-bija also been termed the triangular akasha-region and others. This is supported by a verse he ( - Mridanitantra). T h e triangle is either sky-quotes which states that concentration should blue ( - Sammohanatantra, Part 2) or smoke
be done on the full moon (that is, the circular ( - Mridanitantra) in colour. Inside this triangle lunar region) which is in the triangle situated is the circular lunar region ( - the verse quoted in the pericarp (of the w i s h u d d h a ) ; there (in the by Kalicharana). Akasha (in the bija-form)

lunar region) concentrate on white Akasha
lies inside the lunar region ( - ibid.). According (as Deity), clad in white raiment and seated to some other authorities, there appears to be a on an e l e p h a n t ; there is Deity Sadashiwa.

gemmed region inside the lunar region, and
inside the gemmed region is a hexagon, and inside T h e presence of the lunar region in the
it is Ardhanarishwara ( - Nirwanatantra, ch. 8, pericarp of the wishuddha chakra has been
p. 10). As Sadashiwa in the form of Ardha-
mentioned in the Nirwanatantra, ch. 8, p. 10.

narishwara, is in the hexagon, so the akasha-T h e Nirwanatantra says that there is the very bija in whose lap Sadashiwa is ( - Mridani-beautiful Jana-world where the great spiritual tantra) must be in the hexagon.

darkness ends; outside it (but inside the pericarp) is the lunar region . . . in the pericarp lies the According to some authorities the jiwatman
gemmed region where is a six-cornered d i a g r a m ; (the embodied being) is situated in the wishu-inside the diagram is the half-bull-half-lion ddha chakra ( - Jnanarrnawa, quoted in the
on which is seated (Power) Gouri united with Yogakalpalatika MS) and concentration should Sadashiwa on her right side. This seems to
be done on him ( - Purashcharyarnawa, ch. 6, indicate that there is the lunar region in the p. 492). T h e wishuddha chakra is the centre for p e r i c a r p ; within it the gemmed region; within udana-wayu ( - Amritanadopanishad, Mantra
the latter is a hexagon, inside which is the Deity 34; Dewibhagawata, 7.32,40). According to
in Ardhanarishwara-form.

some other authorities the centre of prana-wayu It has been stated that in the region where is in the wishuddha ( - Mantramaharnawa, ch. 4, the filaments of the wishuddha lotus are (that is, p. 42). T h e wishuddha is also the centre of the the region surrounded by the filaments; this is principles of hearing and speech ( - Kankala-232

Exposition of the Chakras
malinitantra, ch. 2, p. 5; Mantramaharnawa, Associated with the physical power is the power ch. 4, p. 42).

of control being exercised on the body and m i n d ; it is represented by the goad (ahkusha). U n d e r this condition, the disciple begins to be free Explanation
from bondage, which is represented by the noose T h e akasha-power and udana-wayu radiate

(pasha). T h e gesture of granting boons (wara-through the sixteen petaline processes of the m u d r a ) and that of dispelling fear (abhaya-wishuddha chakra into the ida-pingala field.

m u d r a ) are indicative of imparting spiritual T h e petaline power phenomenon consists of 16
knowledge and removing all obstacles in the radiations designated by the first sixteen matrika-spiritual path. T h e mantra-forms of hasti units from ang to ah. T h e colours of the petals (elephant) are shang, krang and prang; of and the matrika-letters indicate the nature of the ankusha (goad) are jhang, tang, shang and radiations. T h e smoke colour of the petals krong; and of pasha (noose) is ang.

indicates the concentration of udana-wayu.

At the next stage of concentration, Deity

T h e original colours of the matrika-letters Sadashiwa emerges from the bindu of Hang.

form ang to ah are as follows: ang, ang, ung, ung, He is usually seen in the form Ardhanarishwara lring, aing are w h i t e ; ing, ung, ring, lring, ang (half male-form and half female-form). T h e are yellow; ring, eng, ong, oung, ah are red.

right half is Sadashiwa who is white in colour, These matrika-letters become red in the wishu-has five faces and three eyes in each face; he ddha. It indicates the concentration of prana-has ten arms and holds a trident, a chisel, wayu. When the matrika-letters become golden, a sword, the thunderbolt, fire, the great snake, the concentration of wyana-wayu is indicated.

a bell, a goad and a noose and shows the gesture Through the processes of japa of the matrika-of dispelling fear; he is clad in a tiger's skin letters as mantra and thought-concentration and is seated on the bull side of the bull-lion.

the petals are transformed into a circle of smoke T h e white colour indicates that the
colour when all powers shall be internalized.

Sadashiwa's form is of pure sattwa (sentience), This mantra-form is the unit of concentration expressing divine knowledge. His five faces at the wishuddha level.

indicate the concentration-knowledge of the five principles represented by the mantras hang, Akasha-principle

Wang, Rang, Yang and Hang. In each face there T h e central force of the wishuddha chakra is the are three eyes. W h e n the two eyes do not see akasha-principle which is seen first as a round the world, because of their being absorbed in white form in concentration, and as the depth concentration, the third eye opens and expresses of concentration increases, a triangle of the samadhi-prajna (true knowledge arising from colour of sky-blue appears inside it. T h e n a superconcentration). T h e trident (shula) in-moon-white circular form, termed the lunar
dicates the power of absorption of the primus region, appears within the triangle, and finally (prakriti) consisting of three primary attributes.

the akasha-bija Hang is seen in the lunar region.

T h e chisel (tanka) indicates that living spiritual T h e Ha aspect (which is the real bija aspect strength which removes all unspirituality. T h e of Hang) develops in concentration as Deity sword (kripana) indicates the destruction of all Akasha (Ambara) white in colour, four-armed forms which apparently limit the infinite form-and seated on a white elephant; he holds a
less Being. T h e thunderbolt (wajra) is the noose and a goad, and makes the gestures of a d a m a n t i n e control of apana-function. T h e granting boons and dispelling fear. T h e power fire (dahana) is the kundalini-fire of absorption imbedded in the b ija aspect of Hang is fully of all cosmic principles. T h e great serpent roused when it assumes a divine form. T h e basic (nagendra) is the roused Kundali-power. T h e aspect of the power is the greatest development bell (ghanta) indicates the silent sound of of physical power arising from the purity of the mantra. T h e clothed tiger's skin indicates that body; this is represented by the white elephant.

all power has been controlled and spiritualized 233

T h e Chakra System
for the attainment of samadhi, or liberation.

means that the worship and concentration of Ardhanarishwara indicates the union of Shakti Shakini are absolutely necessary to acquire (Power) with Shiwa (Supreme Consciousness)

competence to be able to do spiritual practices as one and the same. T h e full realization of this in the wishuddha chakra, and for the removal occurs at the level of Parama Shiwa (Supreme of all obstacles.

Consciousness). Below the level of Sadashiwa, Shakini is white like Sadashiwa. She has also Shiwa and Shakti remain separate, b u t oneness five faces and three eyes to each face like Sada-is experienced in concentration. At the material shiwa. She holds in her four hands a bow, an level, both the male and the female forms are arrow, a noose and a goad. T h e bow (chapa) of Shakti, and consciousness-in-concentration is and the arrow (shara) indicate the concentration the experience of Shiwa in relation to Shakti power developed to its deepest form. H e r yellow as Kundalini. But these forms constitute different raiment indicates the full control of the prana-entities. This causes a differentiation in the wayus through the centralization of wyana-pranic force in its life-creating aspect and wayu. She is on the lion part of the bull-lion.

effects a bifurcation as red-energy (rajas) and It indicates that all power-manifestation is white-energy (shukra). T h e red-energy operates under her full control. T h e mantra-forms of fully and freely in the female form and develops chapa (bow) are ung, kang and ghang, and essential feminine qualities which maintain that of shara (arrow) is phat ( - Warna-femininity. On the other h a n d , the white-bija koshah).

energy does the same thing in the male. God Brahma as Ardhanarishwara m a d e half part of his body male and the other half female, and they were separated for creative purposes.

7 Talu

O w i n g to the natural affinity of the two forms of energy, m a n and woman are attracted to each other; each tries to get in contact as much as T h e talu chakra is not included in the six-possible, but there is an inescapable power-chakra group. It is the seventh chakra
limitation when the energy-flow begins to ebb.

numerically, counting from the muladhara.

This only serves a part of our purpose. Unless It is not the chakra which is stated to be situated one is able to ingest the essence of the substance-in the talumula ( - Wishwasaratantra, ch. 1, energy from each other during multi-levelled p. 8; Koulawalitantra, ch. 3, p. 8; Dewibhaga-contacts by exercising control and by applying wata, 11.1.43). T h e word 'talumula' has been well-mastered motions, adequately and con-technically used here to mean the lowest part trollingly, the inner instability will continue and or the base of the palatine region - the neck.

the mental diversiform will not cease. T h e T h e reputed commentator Nilakantha has also Ardhanarishwara form of Sadashiwa is the form interpreted the word as kantha = neck or throat in which the female process has been united ( - C o m m e n t a r y on Dewibhagawata, 11.1.43).

with the male process to manifest the full power So, the chakra situated in the talumula is the phenomena, leading to full union of Shakti
wishuddha.

in Shiwa. T h e power aspect of Sadashiwa is T h e talu chakra has been mentioned in the Gouri - the eternal Power. When in form, She Waidika accounts. T h e term talu chakra has is of golden colour and three-eyed. T h e golden been used in the Soubhagyalakshmyupanishad, colour indicates that the all-directing wyana-3.6. It is above the kantha chakra (wishuddha) force has been centralized in her to effect the and below the bhru chakra (ajna) ( - ibid., motionlessness of the prana-wayus.

3 . 5 - 7 ) . Another Waidika term of the talu W h e n the Power of Sadashiwa is taken as a chakra is the taluka chakra which has been
separate form, she is Power Shakini As a distinct called the sixth chakra, the fifth being the power-form, Shakini is the presiding Deity of the kantha chakra (wishuddha), and the seventh wishuddha chakra and its door-keeper. This
being the bhru chakra (ajna) ( - Yogarajopa-234

Exposition of the Chakras
nishad, Mantras 12, 13, 15). Here it is very clear ( - Footnote 87, in connection with the
that the taluka (or talu) chakra is above the verse of the Mahanirwanatantra, 5.104, dealing wishuddha and below the ajna. T h e talu chakra with the chakras). He further says that there-has been indirectly mentioned in the Darshanopa-after (after leaving the wishuddha chakra)

nshad, 7.12.

K.undalnii will pass through the secret chakra In the Pouranika accounts the talu chakra
lalana and reach the ajna (ibid.). So the lalana has been mentioned. In connection with the
chakra and the talu chakra are the same.

pranayamika-dharana, prana is held in the four-Swami Sachchidananda Saraswau says that
petalled lotus (muladhara), the six-petalled lotus there is the secret lalana chakra lying within the (swadhishthana), the navel region (manipura), the sushumna which is in the vertebral column, in the twelve-petalled lotus in the heart region
region behind the u v u l a ; it is situated above (anahata), the sixteen-petalled lotus (wishu-the wishuddha chakra and in the upper part of ddha), in the palatine region (talu chakra), the neck ( - Pujapradipa (by Swami Sachchi-and finally the brahmarandhra (brahmarandhra d a n a n d a Saraswati), Part 2, ch. 4, p. 78).

or nirwana chakra) ( - Skandapurana, 1.2.55.

He farther says that there is the very secret 4 4 - 5 ) . Here the talu chakra has been indirectly lalana chakra, situated between the fifth (the mentioned. It has been stated that concentration wishuddha) and the sixth (the ajna) chakra, should be done on the hrit lotus, in the anal and is taught by the gurus successively . . . T h e region (muladhara), navel region (manipura), seat of the lalana chakra is in the palatine region, throat region (wishuddha), palatine region (talu above the wishuddha chakra ( - Gurupradipa
chakra), the eyebrow-space (ajna) in the fore-

(by Swami Sachchidananda Saraswati), ch. 6, head and dwadashanta (the brahmarandhra or
p. 262). He also says that the generally unknown nirwana chakra) in the top part of the brain and the secret lalana is situated above the (Shiwapurana, 5b. 29. 131-2). Here also the wishuddha and below the ajna chakra, that is, talu chakra has been indirectly mentioned.

in the upper part of the cervical spinal column, The talu (palate) region as a place for con-near the uvular region, and inside the sushumna centration has been mentioned in the linga-

( - Gitapradipa by Swami Sachchidananda
purana, 2.21.28. T h e talu region indicates the Saraswati, p. 121).

talu chakra which is situated in the palatine T h e lalana chakra has been mentioned h e r e : region.

then (that is, after passing through the wishuddha T h e talu chakra has not been dealt with in the chakra) a yoga disciple shall make Kundalini general Tantrika texts. It is a special chakra pass, through the secret chakra named lalana about which a disciple should learn directly by using the mantra 'Hangsah', to the ajna chakra from his guru. However, the subject has been ( - Atma-tattwa-darshana, edited by Jagan-briefly treated in certain Tantrika manuscripts.

mohana Tarkalankara, and collected and

The talu chakra has been mentioned in the
published by Nilamani M u k h o p a d h y a y a ) , ch. 2, Amarasanggraha M S , Brahmasiddhantapaddhati p . 201).

MS and Tattwayogabindu M S . It has been
stated in the Tattwayogabindu that the
wishuddha chakra is situated in the region of Terminology
the neck, then the sixth is the talu chakra, and then the ajna chakra is in the eyebrow

T h e following are the terms for this chakra.

region. It has been clearly indicated here t h a t the 1 T a l u , mentioned in the Soubhagyalakshmy-talu chakra is above the wishuddha and below upanu/zad, 3.6; Brahmasiddhantapaddhati M S ; the ajna.

Amarasanggraha M S ; Tattwayogabindu M S .

According to Jaganmohana Tarkalankara, a

It has been indirectly mentioned in the
great authority on the Tantras, there is a secret Darshanopanishad, 7.12; Skandapurana, 1.2.55.

chakra named lalana chakra which is above the 4 4 ; Shiwapurana, 5b.29.131; lingapurana,
wishuddha, and is in the palatine region

2.21.28.

235

T h e Chakra System

2 T a l u k a , mentioned in the Yogarajopa-

'tenth' ( - Soubhagyalaksamyupanishad, 3.6).

nishad, Mantra 13.

This 'point' in the uvular region is also called 3 Lalana, kept secret by the gurus who
the ghantika-lingamula-randhra (uvular 'point') usually instruct their disciples directly.

which leads to the reservoir of nectar in the chakra ( - Brahmasiddhantapaddhati M S ) .

T h e r e are twelve specific qualities (writtis) Position
on the twelve petals of the talu chakra (when it is considered as a twelve-petalled lotus), arranged T h e talu chakra is situated in the palatine from the right to the left in the following order: region within the chitrini nadi. It is above the (1) respect, (2) contentment, (3) offence, (4) wishuddha and below the ajna.

self-control, (5) pride, (6) affection, (7) sorrow, (8) depression, (9) purity, (10) dissatisfaction, Description

(11) honour, (12) anxiety ( - Jaganmohana's footnote, No. 87 in his translation of the MahaT h e talu chakra has 12 petals ( - Soubhagya-nirwanatantra, 5.104).

lakshmyupanishad, 3.6; Jaganmohana T a r k a -
lankara's Note No 87, in connection with his translation of the Mahanirwanatantra, 5.104; Explanation

Gurupradipa (by Swami Sachchidananda Sara-
swati), ch. 6, p. 262). According to some other T h e talu chakra is a very important centre for Tantras, the talu chakra has 64 petals ( - Brahma-concentration. T h e r e are two main forms of siddhantapaddhati M S ; Amarasanggraha M S ; concentration which are practised here: con-Tattwayogabindu M S ; Gurupradipa (by Swami centration on the moon-power (chandra-kala), Sachchidananda Saraswati), ch. 6, p. 262).

and the void-concentration (shunya-dhyana).

T h e colour of the petals, when the chakra 1 Moon-concentration. Concentrate on the
is twelve-petalled, is red ( - Jaganmohana's Note circular nectar-region of shining white colour 8 7 ; G u r u p r a d i p a (by Swami Sachchidananda and on the moon-power lying inside it, from Saraswati), ch. 6, p. 262). W h e n the chakra has which nectar (white in colour) is oozing con-sixty-four petals, the petals are shining white stantly. T h e r e are two important practices in in colour ( - Tattwayogabindu M S ) .

connection with this form of concentration: T h e r e is a circular region (karnika) of red irradiation and tenth-point-process. T h e whole colour, termed ghantika (because of its intimate body should be irradiated with nectar in con-relation to the uvular region) in the pericarp of the centration. T h e tenth-point-process (dashama-lotus, and inside it is a region (bhumi) where lies dwara-marga - Yogarajopanishad, Mantra 14)

the moon's power (chandra-kala) which oozes is the process of tongue-lock consisting of the nectar (amrita) ( - Tattwayogabindu M S ) . This pressing with the elongated and retroverted region (bhumi) is called the region of nectar tongue the tenth 'point' in the uvular region.

(amritasthali) which shines like a million moons D u r i n g this concentration, it is desirable to (that is, shining white in colour), and full of execute the tongue-lock which enhances its
nectar; within it lies the nectar-oozing moon's value. This mode of concentration develops the power ( - Amarasanggraha M S ) . T h e region power to make concentration deeper, prevents of nectar is the reservoir of nectar (amritadhara) mental diversification, increases energy and ( - Brahmasiddhantapaddhati M S ) . This is why causes well-being. It is always desirable that a it has been stated that the talu chakra is the disciple should be in the talu chakra for some centre where the nectar-stream flows ( - Soubha-time when making concentration on the chakras.

gyalakshmyupanishad, 3.6).

Whenever there is some lack of power of con-In the exterior aspect of the talu chakra is an centration, concentration should be made here.

interstice which leads to the uvular 'point'

2 Void-concentration. T h e void-concentra-

(ghantika-linga wiwara), technically called the tion is a difficult form of concentration in which 236

Exposition of the Chakras
the absorptive concentration power is developed mentioned in the Nirwanatantra, ch. 9, p. 11.

to transform the sense-consciousness into super-8 Dwidala (the two-petalled), mentioned in
consciousness. This process is for advanced the Wishwasaratantra, ch. 1, p. 10; Koulawali-disciples and should be learned from a guru.

tantra, ch. 22, p. 8 0 ; Shaktanandatararigin/, 4.29; 7.14; 9.16; Rudrayamala, Part 2, 16.15; 15.64; 2 2 . 1 1 ; 60.30; Purashcharyarnawa, ch. 5, p. 387; Shadamnayatantra, 4.59, 60, 169; 5.268; 8 Ajna

Gandharwatantra, ch. 8, p. 39.

9 Dwidalambuja (the two-petalled lotus),
mentioned in the Rudrayamala, Part 2, 16.4,6.

T h e ajna chakra is the sixth of the six-chakra 10 Dwidala-kamala (the two-petalled lotus), group, but, numerically, it is the eighth chakra.

mentioned in the Brahmasiddhantapaddhati M S .

It is situated within the chitrini nadi.

11 Dwipatra (the two-petalled), mentioned in the Wishwasaratantra, ch. 1, p. 8; Koulawali-Terminology
tantra, ch. 3, p. 8.

12 Bhrusaroruha (the lotus in the eyebrow

T h e following are the Tantrika terms of the region), mentioned in the Sammohanatantra,
ajna chakra.

Part 2, ch. 4, p. 4; Sharadatilakatantra, 5.135.

1 ajna, mentioned in the Todalatantra, ch. 7, 13 Triweni-kamala (the lotus where the three p. 14; ch. 9, p. 17; K a m a d h e n u t a n t r a , ch. 13, nadis have joined together), mentioned in the p. 16; Kularwawa, ch. 4, p p . 19, 22; Gandharwa-M a h a m u k t i t a n t r a , quoted in the Yogakalpa-tantra, ch. 5, p. 2 8 ; Mantramahodadhi, 4.24; latika M S .

Kubjikatantra, 6.308; Tripurasarasamuchchaya, 14 Netra-padma (the two-petalled lotus),

5.27; Bhutashuddhitantra, ch. 3, p. 3; ch. 5, mentioned in the Kankalamalinitantra,
pp. 4,5; ch. 8, p. 8; ch. 14, p. 12; Sammohana-ch. 2, p. 5.

tantra, Part 2, ch. 2, p. 2; Wishwasaratantra, 15 Netra-patra (the two-petalled), mentioned ch. 1, p. 10; Mundamalatantra, ch. 6, p. 9; in the Tararahasya, c h . 4 , p. 23.

Shaktanandatarangini, 4.14, 30,34; R u d r a y a -

16 Bhrumanadala (the eyebrow-chakra), men-
mala, Part 2, 16.22,23,27; 15.37,38; 18.2; 19.25, tioned in the Kularnawa, ch. 4, p. 2 1 .

36; 20.6,40,42; 21.27; 22.14; 25.56; 27.68; 17 Bhru-madhya (the space between the eye-Tantrarajatantra, 21.83; Purashcharyarnawa, brows, that is, the lotus situated in the eyebrow ch. 2, p. 9 1 ; ch. 6, pp. 490,492; Shiwasanghita, space), mentioned in the M a n t r a m a h o d a d h i , 5.131,148,150; Goutamiyatantra, 34.52; J n a n a r -

4.28.

nawa, quoted in Yogakalpalatika M S ; Yoga-18 Bhru-madhyaga-padma (the lotus situated
swarodaya and Mridantanitra, quoted in Amara-in the space between the eyebrows), mentioned sanggraha M S ; Tattwayogabindu M S .

in the Mahanirwanatantra, 5.113.

2 Ajnapatra (the ajna with petals = ajna

19 Bhru-madhya-chakra (the chakra situated
lotus), mentioned in the Kankalamalinitantra, in the space between the eyebrows), mentioned ch. 2, p . 5.

in the Brahmasiddhantapaddhati M S .

3 Ajna-pura (ajna-centre), mentioned in the 20 Bhru-mula (the eyebrow-root, that is, the Bhutashuddhitantra, ch. 2, p. 2; ch. 14, p. 12.

lotus in the eyebrow region), mentioned in the 4 Ajna-puri (ajna-centre), mentioned in the Shadamnayatantra, 4.145.

Bhutashuddhitantra, ch. 2, p. 2, ch. 10, p. 9.

21 Shiwa-padma (-lotus), mentioned in the

5 Ajnambuja (ajna-lotus), mentioned in the

Shadamnayatantra, 4.144.

Rudrayamala, Part 2, 15.66; Shatchakranirupana, Verse 32.

Position

6 Ajna-pankaja (-lotus), mentioned in the

Shiwasanghita, 5.141, 147.

T h e ajna chakra is situated in the space between 7 J n a n a - p a d m a (knowledge-bestowing lotus .

the eyebrows ( - Gandharwatantra, ch. 8, p. 39; 237

T h e Chakra System

M a n t r a m a h o d a d h i , 4.25; Tripurasarasamuchch-of the midpoint of the space between the eye-aya, 5.27; Sammohanatantra, Part 2, ch. 2, p. 2; brows.

Wishwasaratantra, ch. 1, p. 10; Koulawahtantra, ch. 22, p. 8 0 ; Shaktanandatararigini, 4.14,29; 7.14; 9.16; Rudrayamala, Part 2, 16.4,27;

Description

22.11; Purashcharyarnawa, ch. 5, p. 387; ch. 6, p. 490; Shiwasanghita, 5.131; Yogaswarodaya Shatchakranirupana says: the lotus termed ajna and Mridanitantra, quoted in Amarasanggraha which is like the moon and becomes manifested M S ; Tattwayogabindu M S ) . It has also been by the concentration-light has two petals of an stated that the ajna is in the l a l a t a (the forehead) intense white colour on which are the matrika-

( - Tararahasya, ch. 4, p. 2 3 ; Wishwasara-letters hang and kshang; inside it (that is, inside tantra, ch. 1, p. 8; Koulawahtantra, ch. 3, p. 8).

the pericarp of the lotus) is (Power) Hakini H e r e , the word lalata, which usually means the who is white like the moon and has six faces and forehead, has been used technically. Here, it holds the widya (a book), kapala (a skull), indicates the lowest part of the forehead which is damaru (a d r u m ) and japawati (a rudraksha-connected with the eyebrow-region. T h e word rosary) and shows mudras (the gestures of
l a l a t a has also been used in the Dewibhagawata, granting boons and of dispelling fear); her whole 11.1.43. T h e great commentator Nilakantha consciousness is Supreme Consciousness ( - Verse interprets l a l a t a as the eyebrow space (bhru-32). (See Plate 17.)

madhya) here. It is to be noted that both

Kalicharana interprets 'like the moon' to

Wishwasaratantra and Koulawalitantra have
m e a n moon-like white colour. He adds that it used lalata ( - Wishwasaratantra, ch. 1, p. 8; may also m e a n that as the moon has nectarous Koulawalitantra, ch. 3, p. 8) as well as bhru-cool rays, so the ajna chakra is cool-rayed.

madhya (the eyebrow-space) ( - Wishwasara-

According to the commentator Ramawallabha,
tantra, ch. 1, p. 10; Koulawalitantra, ch. 22, it is like the colour of the moon, and Bhuwana-p. 80) to indicate the position of the ajna.

mohana has clearly stated that it is white in This means that lalata here is the eyebrow-colour. Wishwanatha explains that it causes space, not the actual forehead as has been
moisture (from nectar) like the moon. However, interpreted by Nilakantha.

'like the moon' cannot be interpreted only by According to the Waidika accounts the ajna
white like the moon. To indicate the whiteness is situated in the eyebrow-space ( - Yogachuda-of the chakra the word 'sushubhra' (very white) manyupanishad, Mantra 5; Yogashikhopanishnad, has been used in the text. It has been stated that 1.175; 5 . 1 1 ; Yogarajopanishad, Mantra 15).

in the hollow of the ajna chakra is an excellent As the ajna is situated in the space between the fluid (that is, the nectar) ( - Rudrayamala, eyebrows, so it has the Waidika terms bhru-Part 2, 18.2). So there is nectar in the ajna as chakra ( - Soubhagyalakramyupanishad, 3.7;
there is in the 'moon'.

Yogarajopanishad, Mantra 15) and bhru-madhya T h e ajna has two petals ( - Kankalamalini-

(the eyebrow-space) ( - Yogakunadalyupanishad, tantra, ch. 2, p. 5; Nirwanatantra ch. 9, p. 11; 1.69). M a n y Tantrika terms of the ajna are Gandharwatantra, ch. 5, p. 2 8 ; Tripurasara-due to its location in the eyebrow-region
samuchchaya, 5.27; Bhutashuddhitantra, ch. 2, (see terms Nos 16-21 above). In the Pouranika p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; accounts, the position of the ajna is the eyebrow-ch. 4, p. 4; Wishwasaratantra, ch. 1, p p . 8, 10; space ( - Shiwapurana, 5b.29.134; Kalika-Koulawalitantra, ch. 3, p. 8; ch. 22, p. 80; purana, 55.30).

Sharadatilakatantra, 5.135; Shaktanandataran-So the position of the ajna chakra is in the gini, 4. 14; Rudrayamala, Part 2, 15. 6 5 ; 16.4,6, eyebrow-space. This does not m e a n that it is 15; 2 2 . 1 1 ; 60.30; Purashcharyarnawa, ch. 6, situated directly there. It means that the ajna is p. 4 9 0 ; Shadamnayatantra, 4.144; 5.268; Shiwa-inside the sushumna. at the point where it passes sanghita, 5.131; Brahmasiddhantapaddhati MS; through a part of the brain, lying at the level J n a n a r n a w a and Mahamuktitantra, quoted in 2 3 8

Exposition of the Chakras

Yogakalpalatika M S ; Yogaswarodaya, quoted three nadis (that is, the ida, pingala and
i n Amarasanggraha M S ; Tattwayogabindu M S ; sushumna.) are situated in the space between the also, Yogachudamanyupanishad, Mantra 5; Yoga-eyebrows, termed the tripatha-sthana (the j u n c -
shikhopanishad, 1.175; 5.11; Dewibhagawata, tion of the three power-lines) which is six-7.35.45; 11.1.43; Shiwapurana, 5b. 29.135); cornered a n d (can be magnified) to four-and the colour of the petals is white ( - Kankala-fingers' breadth, and red in colour; this is what malinitantra, ch. 2, p. 5; Tripurasarasamuchch-is called the ajna chakra by the yogis ( - Kali-aya, 5.27; Bhutashuddhitantra, ch. 2, p. 2; kapurana, 55.30). It means that in the ajna Sammohanatantra, Part 2, ch. 2, p. 2; Rudraya-chakra, situated in the eyebrow space, are the mala, Part 2, 2 2 . 1 1 ; Purashcharyarnawa, ch. 6, ends of the ida and pingala which form a junction p. 490; Shiwasanghita, 5.131; M a y a t a n t r a , in combination with the sushumna, and this quoted by Wishwanatha), or lightning-like
junction is called the tripatha-sthana, which is colour ( - Koulawalitantra, ch. 22, p. 8 0 ; in the form of a six-cornered region and red in J n a n a m a w a , quoted in the Yogakalpalatika colour. T h e Waidika term is the trikuta M S ; also, Shiwapurana, 5b. 29.135). On its ( - Brahmawidyopanishad, Mantra 73) where the two petals are the two matrika-letters hang ida, pingala and sushumna have been united, and kshang ( - Kankalamalinitantra, ch. 2, p. 5; that is, in ajna. So, the ajna has a red, six-Gandharwatantra, ch. 5, p. 2 8 ; Tripurasara-cornered region in its pericarp. T h e ajna has also samuchchaya, 5.27; Sammohanatantra, Part 2, been called the trirasra (the triangle) ( - Lingach. 2, p. 2; Wishwasaratantra, ch. 1, p. 10; purana, 1.75.39), because it contains the

Koulawalitantra, ch. 3, p. 8; Sharadatilaka-triangular process in its pericarp.

tantra 5.135; Shaktanandatararigini, 4.14; 7.14; T h e ajna chakra has been described as having Mahanirwanatantra, 5.113; Purashcharyarnawa, within it the beautiful kama chakra; inside the ch. 5, p. 387; ch. 6, p. 490; Shadamnayatantra, kama chakra is the very subtle prashna chakra, 5.268; Shiwasanghita, 5.131; J n a n a r n a w a , quot-and inside that the phala chakra ( - R u d r a y a -
ed in the Yogakalpalatika M S ; Mridanitantra, mala, Part 2, 2 0 . 6 - 7 ) . These special chakras quoted in the Amarasanggraha M S ; also, Dewi-are for the practice of special concentration.

bhagawata, 7.35.45; 11.1.43; Shiwapurana, 5b.

29.135), and the colour of the letters is white Hakini

( - Jnanarnawa, quoted in the Yogakalpalatika Power Hakini is situated in the pericarp of the M S ; Dakshinamurti, quoted by Wishwanatha), ajna ( - Todalatantra, ch. 7, p. 14; Karikala-golden ( - Bhutashuddhitantra, ch. 2, p. 2), malinitantra, ch. 2, p. 5; Kularnawa, ch. 4, p. 19; variegated ( - Sammohanatantra, Part 2, ch. 2, M a n t r a m a h o d a d h i , 4.24; Tripurasarasam-p. 2), or shining ( - Koulawalitantra, ch. 22, uchchaya, 5.27; Koulawalitantra, ch. 22, p. 8 0 ; p. 80). T h e shining colour m a y m e a n bright Shadamnayatantra, 5.268; Shiwasanghita, 5.131; white.

Mridanitantra, quoted in Amarasanggraha M S ) .

It has also been stated that the matrika-letters T h e various concentration-forms of Hakini are as on the petals of the ajna are \ang (the second follows.

la which is pronounced as da) and kshang, 1 Hakini is moon-white in colour, six-faced and shine like ten million moons (that is, shining and six-armed; she holds a book, a skull, a white) ( - Rudrayamala, Part 2, 22.13). Accord-d r u m , and a rudraksha-rosary, and makes the ing to Jaganmohana ( - Note 87 on the Maha-gestures of granting boons and of dispelling fear nirwanatantra, 5.104) the matrika-letters hang ( - Shatchakranirapana, Verse 32).

and kshang are red in colour. He further says that 2 Hakini is white in colour; she has six faces lang (= dang) is hidden in the pericarp ( - ibid.).

of red colour, each with three eyes; she holds in Sachchidananda says the same ( - Gurupradipa her hands the d r u m , the rudraksha-rosary, the (by Swami Sachchidananda Saraswati), ch. 6, skull and the book, and makes the gestures of p. 263).

granting boons and dispelling fear; and she is It has been stated that the borders of the
seated on a white lotus ( - A verse quoted by 239

T h e Chakra System

Kalicharana in his commentary on Verse 32).

bija (primary source) of the Wedas (that is, (See Plate 18.)

the first mantra Ong); a practitioner, being 3 T h e colour of Hakini is a mixture of white-calm mentally, should do thought-concentration black-red; she is two-armed and her face is moon-according to the order (prescribed by the guru) like beautiful with rolling eyes, like a moving ( - V e r s e 33).

black bee; she shines with the vermilion-mark T h e 'subtle manas' indicates that the manas on her forehead and her eyes are beautifully has a specific centre of operation which is painted with collyrium; she has curled hair and beyond the centres of the operation of the senses is clad in red raiment and her upper garment is which are situated in the lower five chakras.

white ( - Kankalamalinitantra, ch. 5, p. 23).

T h e term 'antarala' (an intermediate point) 4 Hakini is like the dark-blue cloud (that is, indicates that there is a subcentre within the her colour is dark-blue) and has one, two, three, ajna where the seat of the manas is.

four, five or six faces (according to the type of Kalicharana has interpreted lingachihnapra-concentration) which glitter like stars; she kasha' to mean shining in the linga-form. It holds the skull, the spear, and the shield, means that Itara-Shiwa is in the linga-form.

and she makes the gesture of dispelling fear But the linga-form should never be translated ( - Kularnawa, ch. 10, p. 53).

here as phallic form. T h e linga is the central 5 Hakini is white in colour; she has three
point within the triangle.

eyes and holds the rudraksha-rosary, the d r u m , About the order, Kalicharana says that the
the skull, the book and the bow, and shows the order as given in the text should not be taken, m u d r a (either the gesture of granting boons or but the arrangements of words according to
that of dispelling fear) ( - Koulawalitantra, their import is to be adopted. He gives the ch. 22, p . 80).

following o r d e r : First, Power Hakini in the 6 Hakini is red in colour; she has six faces pericarp; next, Itara-linga within the triangle and three eyes to each face; she holds a d r u m , which is above Hakini; then, above him (Itara-a rudraksha-rosary, a skull and a book and shows linga), is the pranawa (Ong) in the triangle; m u d r a s (that is, the gestures of granting boons and lastly, manas which is above pranawa.

and of dispelling fear) ( - J a m a l a , quoted in This is the right order of thought-concentration.

the Yogakalpalatika M S ) .

T h e meaning of brahma-sutra, as given by

7 Hakini is pure white (or) like a blue lotus Kalicharana, is chitrini nadi. But Ramawal-

(that is, dark-blue in colour), and has six faces labha, Wishwanatha, Bhuwanamohana and

( - Mridanitantra, quoted in the Amara-

Shankara give its meaning as brahma nadi.

sanggraha M S ) .

T h e brahma-sutra is the brahma nadi.

T h e presence of Itara-linga in the ajna has Itara-linga
been mentioned in the other Tantras. It has Shatchakranirupana says: it is well known that been stated that Itara-linga is situated in the the seat of the subtle (sukshmarupa) manas ajna ( - Sammohanatantra, Part 2, ch. 2, p. 2) (sense-mind) is at an intermediate point (anta-inside the triangle lying in its pericarp ( - Kanka-rala) of this lotus (ajna); inside the pericarp of lamalinitantra, ch. 2, p. 5), and the triangle this (ajna) is a triangle (yoni) which is the seat is called yoni, and Itara-linga is like the rising (pada) of Itara-Shiwa (Shiwa endowed with
sun (that is, red in colour) ( - Koulawalitantra, the power of full control over desires) who is ch. 22, p. 80). T h e colour of Itara-linga has also revealed in his linga-form (absorptive concentra-been stated as golden ( - Shaktanandatarahgini, tion-form) (lingachihnaprakasha); here is also 4.14), or like the moon (shining white) ( - Yogi-the seat (pada) (which is triangular in shape) nihridaya, quoted by Wishwanatha).

of the Supreme Power as kundalini (parama-
kula), like the streaks of lightning flashes, Pranawa
causing the rousing of the brahma nadi (brahmaM o r e has been said about pranawa in the text.

sutra-prabodha), and manifesting as the first Within that (the triangle before mentioned -

240

Exposition of the Chakras

Kahcharana), in this chakra (the ajna) is
consciousness becomes of Kundalini.

the seat of splendorous (pradipabhajyotis), pure (shuddha), aroused (buddha) inner conscious-T h e Petals
ness (antaratman) (that is, the divine conscious T h e ajna has two petals of shining white colour.

power kundalini) who is manifest (from her

T h e two petals are the two radiations of power, subtle form) through the (first) sounds (warna) one passing downwards through the lower five which form the pranawa; above it (the bija chakras, and the other passing upwards through aspect of the pranawa, that is, O letter) is the the upper chakras. T h e radiations are white, half moon (called nada) and above that (half sentient and powerful. T h e two radiations are moon) is the ma letter in the bindu form (thus, the hang a n d kshang radiations. In hang and O with nada-bindu becomes Ong); above this kshang radiations are five wayus, five divine (that is, Ong) is the nada (which is not the nada powers a n d Kundali-power. T h e original colour of Ong) which is shining white in colour ( - Shat-of hang is shining red, and of kshang is moon-chakranirupana, Verse 35).

white. In the ajna, hang becomes moon-white, About the pranawa, it has been stated that in and kshang retains its original colour. T h e shining this chakra (ajna) there is the bija in a kshara-white colour indicates the greater concentration form (akshara-bija) (that is, the first bija-mantra of udana-wayu. T h e udana-wayu arouses the Ong) which is moon-white; it is splendorous sense and sentient principles in the five lower ( - Shiwasanghita, 5.132-3). In this chakra, chakras and sense-consciousness, intelligence and there is splendorous consciousness like light on attention in the upper three chakras. W h e n which concentration should be done ( - Sou-hang and kshang are united in concentration, bhagyalaksamyupanishad, 3.7). This is the lustre the lower radiation stops and the power becomes of kundalini. H e r e (in ajna) is the circular light united with the u p p e r radiation. Now, the force-for concentration ( - Yogarajopanishad, M a n t r a ful upper radiation is not received in the centres 15). T h e circular light indicates the luminous of sense-consciousness and intellection but passes coils of Kundalini.

directly to the centre of dhi which effects samadhi.

Concentration on Hakini

Explanation

Concentration on Power Hakini is the basic
concentration of the ajna chakra. T h e practi-The name 'ajna' for this chakra is due to the fact, tioner gets all the necessary powers and qualities when stated literally, that the transference of to be able to work in the ajna through the

Guru's ajna (order) occurs in this chakra. But concentration on Hakini.

it has deeper meaning. ajna is the power in T h e six faces of Hakini indicate the five

'Ou'-form, which means the kundali'-power.

principles centered in the five lower chakras Guru is the first divine form of the formless a n d the manas in the ajna system. T h e third Supreme Being, centered in the guru chakra.

eye in the centre is the concentration-light, and From G u r u Kundali-power radiates as Oung the other eyes indicate the perceptual knowledge to the ajna chakra to rouse Ong residing in the and thoughts. She is said to have one, two, triangle there when consciousness begins to three, four, five or six faces. O n e face indicates be of Kundalini. In the ajna chakra, kundalini concentration in which I-ness has been disis in the form of Ong, that is, in the pashyanti-solved; two faces indicate concentration in form. When the aroused kundalini is conducted which I-ness still remains; three faces - the from the muladhara to the ajna, Ong is absorbed three primary attributes; four faces - gross sen-into kundalini and consciousness becomes of sory knowledge, supersensory knowledge, pre-kundalini. In the ajna there is another possibility sensory knowledge and nonsensory knowledge; of making consciousness of kundalini. It is the five faces - the knowledge of five principles in the rousing and transforming of Ong by the radiated lower five chakras; and six faces - perceptual Oung-power from G u r u into kundalini when knowledge, thoughts, attention, and concentra-241

T h e Chakra System
tion-knowledge of three forms - dharana, dhyana Concentration on Itara-linga
and samadhi. It indicates kundalini-knowledge T h e linga is the specific form of formless Shiwa when her faces are red in colour.

(Supreme Consciousness) which is held in

T h e white colour of her body indicates her consciousness in concentration. It is not a detailed highly rarefied form of sattwa (sentience). T h e form but a basic form most suitable for the dark-blue colour of her body indicates the
practice of concentration. It is a tapering form sattwa-form which is ready to proceed to a
on which concentration starts from its thick formless state. T h e red colour of her body starting end, and as concentration goes deeper, indicates the fully aroused kundalini in form.

it becomes slender and smaller and, finally, it It indicates the harmonious actions of the three is a point when concentration is still deeper.

primary attributes when her body colour is a This point is also reached in concentration mixture of white, red and black.

when it is applied on shalagrama (sacred stone) Hakini holds in her hands widya (book),
of Wi shnu (Supreme Being). There are many kapala (skull), damaru (drum) and japawati
forms of shalagrama of which the round or the (rudraksha-rosary), and shows the wara (granting oval are the most important for concentration.

boons) and abhaya (dispelling fear) m u d r a s In concentration on the shalagrama, the reduc-

(by special positions of the hands). T h e widya tion of form is from the circumference to its is the spiritual knowledge of samadhi trans-central point.

formed into communicable word-forms re-

T h e linga is subtle, that is, it is a form in presented in a book. T h e kapala indicates the consciousness created in the process of con-existence of consciousness without the material centration in which are involved three factors: instrumentation; or the functioning of con-the holding-power of concentration, its applica-sciousness when it is disjoined from the body.

tion on an appropriate form in an appropriate This consciousness is spiritual consciousness bright colour, and the absorptive power which and develops from deep concentration. Damaru develops step by step to transform the line-indicates the silent sounds of mantras developed linga into a point-linga. These three factors as-from the waikhari form. T h e japawati indicates sociated with concentration are represented by the spiritual practice of awakening the mantra.

the three power-lines constituting the triangle T h e wara is the i m p a r t i n g of spiritual knowledge in which the linga is formed. T h e reduction of and the abhaya is the removal of all obstacles the linga to a point is the process of absorptive to concentration.

concentration. Those who are unable to create T h e bija-mantra of Hakini is hang. T h e a clear conscious form of the linga in concentra-mantra-forms of widya are ang, ing, ung, ring, tion, are advised to practise with an appropriate gang and chang; of kapala - kang, lring; of gross form to establish thought-form.

damaru - khang; of aksha (rudrakysha) - ung, bring; of wara - thang, dang, shang.

242

C H A P T E R 11

Exposition of the Chakras

(continued)

The chakra system can be grouped into three ajna is the subtle manas ( - Shatchakranirupana, main forms: first, the six-chakra system, con-Verse 33). This point or position is between the sisting of the six main chakras - muladhara, bindu of Ong and the second nada which is above swadhishthana, manipura, anahata, wishuddha the pranawa. So the order is this: Ong, manas and ajna, with two supplementary chakras,

(which is above Ong); and nada (second).

hrit and talu, to which is added the sahasrara.

T h e qualifying word 'subtle' has been used here Secondly, the ajna system which consists of the in a technical sense. T h e manas is not itself a ajna, manas, indu, nirwana and sahasrara.

sense like smell-sense or sight-sense, but plays an The guru chakra, sahasrara, Supreme Bindu,
important role in making the senses operative.

Supreme Nada, Shakti principle, Shiwa principle It is more rarefied and powerful than the senses.

and Parama Shiwa constitute the third, the

T h e senses are u n d e r its control. To signify its sahasrara system.

special characteristics, it has been qualified by the word subtle. T h e sense-principles are connected with the lower five chakras. T h e manas is situated above them in the ajna. T h e sense-Ajna System
operation requires the instrumentation of the body, but manas may operate independently
of the body, so it is subtle. This manas can be The ajna proper (Plate 19) consists of the follow-termed sense-mind, because of its connection ing factors, which are arranged in this order: with the senses. T h e manas receives sensory first, Power Hakini in the pericarp of the ajna; radiations a n d then conducts them to the second second, above Hakini, is Itara-linga, situated nada.

within a triangle; and third, above Itara-linga, It has been stated that manas is always shining is the pranawa in a triangle (this triangle is above in the two-petalled lotus (ajna) ( - Kankala-the triangle where lies Itara-linga). T h e pranawa malinitantra, ch. 2, p. 5). This manas is sense-is constituted of the bija ' O ' , joined with nada mind. Manas is intimately related to ahang
and bindu, that is Ong.

(I-ness) (which includes chitta-consciousness), Above this is nada ( - Shatchakranirupana,
buddhi (intellective mind) and prakriti (menti-Verse 35). 'Above this' means above the pranawa, m a t t e r principle) ( - ibid., ch. 2, p. 5). Here the that is, above the bindu of Ong. In other words, whole mind has been referred to, the whole
the second nada is not to be confused with the of which manas is a part. Farther, the seat of nada of Ong. This second nada is above the
manas is always in the ajna chakra ( - Bhuta-bindu of Ong, and, consequently, above the
shuddhitantra, ch. 2, p. 2; ch. 8, p. 8; Koulawali-triangle in which is situated the pranawa.

tantra, ch. 22, p. 8 0 ; Shaktanandatarangini, At an intermediate point or position of the 4.16, 30; Sammohanatantra, Part 2, ch. 2, p. 2).

243

T h e Chakra System

It has been stated that the manas tattwa (prin-chakra, belonging to the six-chakra group.

ciple) is above the void (shunya) principle Here, the shitangshu chakra has a special
which is situated in the throat region (that is, Waidika n a m e - anahata which is unrelated to the wishuddha chakra) ( - Bhutashuddhitantra, the anahata of the six-chakras group. This
ch. 4, p. 4). T h e manas principle is the whole chakra m a y be termed anahata 2. T h e shitangshu mind termed antahmanas or antahkarana. It is has also been called indu chakra (ibid., 1.71).

situated above the wishuddha chakra, that is, We can say it is the moon chakra. T h e words in the ajna system. M i n d in a functioning state shitangshu and indu are synonyms, and mean
manifests its different aspects. T h e general the moon.

characteristics of mind a r e : thinking power Another Tantrika term for the indu chakra

(wibhutwa) and nonspatiality (wyapakatwa)

is chandra (moon) mandala (chakra). It has been ( - ibid., ch. 4, p. 4). Mind has the power to stated that beyond the nada (nadanta, that is, reach everywhere; it is the source of all know-above the manas chakra) is chandra mandala ledge; here lies the 'I-ness' which sees everything where lies Shiwa (Wrishabhadhwaja) with his ( - ibid., ch. 4, p. 4). It is clear that the seat of Power (Shakti) ( - Koulawalitantra, ch. 22, mind is in the ajna system, and its aspect as p. 8 1 ; also in the Kankalamalinitantra, ch. 2, sense-mind is in ajna proper. O t h e r aspects of p. 5; Nirwanatantra, ch. 9, p. 11). T h e indu mind are above it.

chakra has also been indicated by the term

Now, what is the second nada (the nada above n a d a n t a (that is, the chakra beyond the nada -

Ong), mentioned in the Shatchakranirupana, manas chakra) ( - Koulawalitantra, ch. 22, p. 8 1 ; Verse 35? This nada has been mentioned in the Sharadatilakatantra, 5.136; Shrikrama, quoted Sharadatilakatantra, 5.136; Shadamnayatantra, in the Yogakalpalatika M S ) .

5.268; Shiwasanghita, 5.149; Koulawalitantra, It has been stated that there are three pithas ch. 22, p. 8 1 ; and Shrikrama, quoted in Yoga-

(literally seats, but technically chakras) named kalpalatika M S . It has been stated that manas bindu, nada and shakti as the lotuses in the mandala (chakra), situated in the space between forehead ( - Shiwasanghita, 5.149). Here, the the eyebrows (that is, ajna), is in the form of nada lotus is the manas chakra, and the shakti nada ( - Yogashikhopanishad, 1.178; 5.15). From lotus seems to be the indu chakra. T h e Pouranika this it is clear that the second nada is the manas term 'shakti' ( - Shiwapurana, 3.3.28) which is chakra. It has also been termed surya mandala above the ajna also appears to stand for the ( - Kankalamalinitantra, ch. 2, p. 5). It has indu chakra. T h e bindu pitha (chakra) ( - Shiwa-been stated t h a t dwipashikhakara j n a n a n e t r a sanghita, 5.149) which is situated below the (knowledge-light) is in the ajna ( - Soubhagya-nada lotus appears to be the seat of manas 2
lakshmyupanishad, 3.7). T h e j n a n a n e t r a is in-

(sense-mind). T h e bindu pitha appears to be dicative of manas chakra. T h e manas chakra above but in close relation to the bindu of Ong is situated above sense-mind (which we m a y in the ajna. T h e indu chakra has also been term manas 2).

termed kailasa chakra ( - Gandharwatantra,

It has been stated that here (that is, the
ch. 5, p. 2 8 ; Shaktanandatararigini, 4.14; position above the manas mandala) is the

Rudrayamala, Part 2, 27.69; Goutarmiyatantra, shambhawa sthana (the position belonging to 34.53; Mridanitantra, quoted in Amarasanggraha Shiwa, that is, shambhawa chakra) ( - Yoga-M S ; Dewibhagawata, 7.35.46).

shikhopanishad, 5.16). T h e shambhawa chakra Above the indu chakra is the nirwana chakra is also termed shitangshu mandala. T h e ( - Soubhagyalakshamyupanishad, 3.8; Brahma-shitangshu mandala (chakra) is above the space siddhantapaddhati M S ) . T h e nirwana chakra between the eyebrows (that is, ajna) and it is is also called parabrahma chakra ( - Soubhagya-called the anahata chakra having 16 petals
lakshmyupanishad, 3.8); brahmarandhra chakra ( - Yogakundalyupanishad, 1.69). We have al-

( - Yogarajopanishad, Mantra 16; Kankalamali-ready seen that there is a chakra named anahata nitantra, ch. 2, p. 5; Kularnawa, ch. 4, p. 22; as the fourth chakra below the wishuddha

Shiwapurana, 3.3.68; Agnipurana, 74, 13;

244

Exposition of the Chakras

Skandapurana, 1.2.55.45); bodhini chakra
terminal points of these nadis need more clari-

( - Gandharwatantra, ch. 5, p. 28; Shakta-
fication. Confusion arises with the term brahma-nandatarahgini, 4.14; Rudrayamala, Part 2, 60.

randhra. The brahmarandhra is also intimately 30; Goutamiyatantra, 34.53); rodhini chakra related to the brahma nadi. The brahma-

( - Mridanitantra, quoted in Amarasanggraha randhra appears to have two aspects: brahmaMS; Dewibhagawata, 7.35.46); bodhana chakra randhra as brahma nadi and as the brahma-

( - Rudrayamala, Part 2, 27.69); chitkala-shakti randhra region in the head.

( - Shadamnayatantra, 5.269); shatapatra
kundalini being aroused and uncoiled passes (hundred-petalled) chakra ( - Tattwayogabindu through the hollow into the brahma nadi MS); kala chakra ( - ibid.) dwadashanta chakra ( - Yogakunaalyupanishad, 1.46). This indicates ( - Shiwapurana, 2.11.40; 5b.29.132; Garuda-the presence of the brahma nadi in the mulapurana, Part 1, 23.48); shanta ( - Shiwapurana, dhara. The roused kundalini extends herself 3.3.28); shantipada (shanti padma or chakra) into the sushumna ( - ibid., 1.66) and becomes ( - Shiwapurana, 5a.7.4); dwadashantapada
connected with the brahmarandhra ( - ibid., (dwadashanta padma or chakra) ( - Agnipurana, 1.83). This means that the roused kundalini 74.10).

in the muladhara chakra enters the brahma nadi The nirwana is the last chakra in the chitrini or brahmarandhra through the sushumna. So,
nadi. The chitrini is inside the wajra and wajra the brahma nadi and brahmarandhra are the inside the sushumna. This means that the
same and are in the muladhara, which is appro-sushumna is the outermost nadi containing within ached by kundalini through the sushumna. The it the wajra as the second internal nadi, and brahma nadi or the brahmarandhra is within
within the wajra is the chitrini nadi as the third the sushumna. So it has been stated that the internal nadi. All the chakras are in the chitrini.

brahma nadi is seen inside the sushumna when Inside the chitrini lies the brahma nadi. The

'cut' into halves ( - Yogashikhopanishad, 5.17), brahma nadi is also called brahmarandhra.

and the sushumna is in the form of brahma,

It is extremely subtle and usually remains only that is, it possesses the brahma nadi within potentially. It becomes actual when kundalini ( - ibid., 6.5). It has been more clearly stated passes through it.

that there is a subtle vacuity inside the sushumna, The sushumna arises from the central aspect and it is called brahma nadi ( - ibid., 6.9).

of the kanda-mula which is situated just below the Also, kundali has kept closed the brahmarandhra muladhara. It then goes upward centrally within lying within the sushumna ( - Warahopanishad, the vertebral column and the head and ends at 5.23); kundalini lies (in the muladhara) by the terminal part of what is called brahma-enclosing the brahmarandhra ( - Shandilyoparandhra. The wajra arises from the kanda-
nishad, 1.4.8). All these are clear indications mula at the same starting point as that of the that brahma nadi or brahmarandhra is in the sushumna, and, passing through it, ends where muladhara and inside the sushumna.

the brahmarandhra and the sushumna. terminate.

The brahma nadi is inside the chitrini ( - Toda-The chitrini extends from the starting point of the latantra, ch. 8, p. 15; Tararahasya, ch. 1, p. 2; wajra, goes upward within the wajra and ends ch. 4, p. 22; Koulawalitantra, ch. 22, p. 80; where the sushumna and wajra terminate, that Shaktanandatarahgini, 4.8; Rudrayamala, Part is, the end point of the brahmarandhra. The 2, 29.41). The brahmarandhra is also inside the innermost brahma nadi starts from the orifice chitrini ( - Shiwasanghita, 2.18; Tripurasara-of the Swayambhu-linga in the muladhara and samuchchaya, ch. 3, p. 8; Sammohanatantra,
extends through the chitrini and ends where Part 2, ch. 2, p. 2; Sharadatilakatantra, 25.32).

the sushumna, wajra and chitrini terminate.

From this it appears that the brahma nadi and The starting points of the sushumna, wajra
brahmarandhra are the same. But according to and the chitrini are from the kanda-mula and some authorities the brahmarandhra is within that of the brahma nadi is from the Swayambhu-the brahma nadi ( - Koulawalitantra, ch. 22, linga in the muladhara. This is clear. But the p. 80; Shaktanandatarangini, 4.8). This means 245

T h e Chakra System
that the central aspect of the brahma nadi -
samuchchaya, ch. 3, p. 8). T h e r e are other ex-the real vacuity - is the brahmarandhra, the pressions which indicate that the brahma-immediate external aspect of which is brahma randhra is a region or chakra, viz. - from nadi; and all these are situated inside the chitrini.

muladhara to brahmarandhra ( - Nilatantra, ch.

Practically, both are the same.

5, p. 9 ) ; in a nyasa process (a mantra process), T h e chitrini is inside the wajra and the wajra is the order is ajna, forehead (indu chakra),
inside the sushumna ( - Tararahasya, ch. 4, p. 2 2 ; brahmarandhra ( - Kularnawa, ch. 4, pp.

Koulawalitantra, ch. 22, p. 8 0 ; Rudrayamala, 1 9 - 2 0 ) ; concentration on the pranawa which Part 2, 2 5 . 5 1 - 5 2 ; Tantrarajatantra, 27.44).

extends from the muladhara to the brahma-

T h e brahma nadi is called brahma-marga randhra should be m a d e ( - Shiwapurana, 3.3.

(-path), as Kundalini passes through it to reach 6 8 ) ; the nada (sound) which arises from the the sahasrara ( - Todalatantra, ch. 8, p. 16).

muladhara and goes to the brahmarandhra

T h e brahma nadi leads to spiritual success; after piercing the twelve knots is to be uttered it is stimulated by Kundalini, the mother of yoga and concentrated upon ( - ibid., 3.6.41); who passes through it when going to be united the order from the hrit (anahata) is throat with Shiwa (in the sahasrara) ( - Shadamnaya-

(wishuddha), talu (-chakra), eyebrow-space
tantra, 4.177). All cosmic principles are absorbed (ajna) and brahmarandhra (-chakra) ( - ibid., by Kundalini when passing through the brahma 5a.28.46; Agnipurana, 74.13); after passing nadi, so it is said that it devours all principles through the six chakras, it should be brought to ( - Yogashikhopanishad, 1.125). Kundali-power the brahmarandhra ( - Brahmawaiwartapurana, is established in the great path brahmarandhra 4.20.29). T h a t the brahmarandhra is a chakra (ibid., 6.47).

has been clearly stated in the Soubhagyalakshmy-About the course of the sushumna, it has been upanishad, 3.8; Yogarajopanishad, Mantra 16; stated that it passes from the kanda-mula (or and Brahmawaiwartapurana, 1.26.5.

muladhara) to the brahmarandhra ( - Gandhar-Another term 'dwadashanta' has been used
watantra, ch. 5, p. 27; Tripurasarasamuchchaya, for brahmarandhra as a region or chakra. It has ch. 3, p. 8; Bhutashuddhitantra, ch. 6, p. 5; been stated that the light-like jiwa (embodied Shaktanandatararigini, 4 . 8 ; Mandalabrahman-being) is to be brought by the instrumentation opanishad, 1.2.6; Dewibhagawata, 11.8. 1-2).

of pranawa to the dwadashanta ( - BhutashuddhiT h e b r a h m a r a n d h r a mentioned here is not the tantra, ch. 5, p. 4). T h e dwadashanta indicates brahma nadi but a region where the sushumna brahmarandhra. 'From the muladhara to the
ends. It can also be the brahmarandhra chakra.

dwadashanta' ( - Shiwapurana, 2.11.40); here It is situated in the h e a d . It is clear from the the dwadashanta indicates the brahmarandhra.

statement that the sushumna extends to the head, It is still clearer h e r e : the jrwa-consciousness and it is called the brahmarandhra ( - Shanadi-which is in the hrit (anahata) is to be brought lyopanishad, 1.4.10). T h e brahmarandhra region through the p a t h of the brahma nadi to the white or chakra lies in the topmost part of the head sahasrara lotus situated above dwadashanta
where the sushumna ends. About the origin and (that is, brahmarandhra) ( - ibid., 3.5.52-53); the end of the sushumna, it has been stated that it also, 'Next to indu (-chakra) is dwadashanta arises from the central part of the kanda a n d (brahmarandhra), and thereafter is the white extends to the head ( - Koulawalitantra, ch. 22, lotus (guru chakra)' ( - ibid., 5a. 28.49). The p. 80). T h e brahmarandhra is situated in the order of the chakras has been given as - eyebrow-head ( - Skandapurana, 1.2.55.45; 3.1.13.39).

region (ajna), forehead (indu chakra), and

T h e b r a h m a r a n d h r a as the nadi as well as dwadashanta (brahmarandhra) in the head
the region (or chakra) has been clearly stated ( - ibid., 5b. 29.132). T h e exact location of the h e r e : the sushumna extends to the brahma-dwadashanta has been indicated in this mantra: randhra (here it is the region or chakra); the

' T h e short pranawa is in the bindu, the long is extremely subtle brahmarandhra (here it is the in the brahmarandhra, and the protracted in the nadi) is inside the chitrini ( - Tripurasara-dwadashanta' ( - Warahopanishad, 5.70). Here, 246

Exposition of the Chakras
both brahmarandhra and dwadashanta have
sushumna ends. T h e end of the sushumna lies been used. T h e well-known commentator Upa-in the talu-mula, which is also called brahma-nshadbrahmayogi interprets dwadashanta as
randhra and dwadashanta. At this end-point
the upper part of the brahmarandhra. This
is the nirwawa chakra which is also called the indicates that the region is brahmarandhra
brahmarandhra chakra and dwadashanta chakra.

and its upper part is dwadashanta. However, However, the sushumna is neither continuous as the dwadashanta is also a lotus ( - Garuda-with nor proceeds into the guru chakra belonging purana, 1.23.48), like the brahmarandhra, there to the sahasrara, but ends in the proximity of the cannot be two chakras in the region. Above
chakra.

the indu chakra is the nirwana chakra which is T h e above study indicates that the term
the last chakra in the chitrini. This nirwana brahmarandhra has been used in two senses:

chakra has been termed brahmarandhra a n d one, as a nadi; or vacuity within the chitrini also dwadashanta chakra.

nadi which runs from the muladhara to the head It has been stated that at the talu-mula
where the sushumna ends; the other, as the (the upper end of the palatine region) lies the region or point where the sushumna-mula is upper end of the sushumna with its inner vacuity situated, that is, the upper terminal point of the (that is, brahmarandhra, and consequently, it sushumna. This region or point has been variously includes the wajra and chitrini) and from
termed the talu-mula, brahmarandhra, and
where the sushumna goes downward to the end dwadashanta. It may also be called the sushumna-of the triangle situated in the muladhara;
mula. This terminal point is marked by the in the proximity of (the upper border of) the talu-presence of the nirwana chakra. This chakra sthana (palatine region) is a lotus (belonging is also called the brahmarandhra chakra and to) the sahasrara, in the pericarp of which (that dwadashanta chakra.

is, the pericarp of the guru chakra) is a triangle, H e r e is still another important point which facing posteriorly, where the end-point of the needs to be discussed. Does the brahmarandhra sushumna with its vacuity is situated; it is called extend into the sahasrara? According to the the brahmarandhra, and extends from here to c o m m e n t a r y of Kalicharana on the first verse the muladhara ( - Shiwasanghita, 5.161-4).

of the Padukapanchaka the 'brahmarandhra-

T h e talu-sthana is a region which is externally sarasiruha' has been rendered as 'that lotus called related to the palate, so it is the palatine region.

the thousand-petalled in which is the brahma-Technically, it is that part of the sushumna.

r a n d h r a ' . It can simply be translated 'brahma-which passes from the talu chakra upwards to randhra lotus'. T h e translation of the verse can its end-point termed the sushumna-mula (upper be done as follows: at the higher position (udare) extremity of the sushumna), and this end-point of the brahmarandhra lotus, and always in
is in the talu-mula (upper border of the palatine contact with it, is the wonderful white twelve-region). So, the upper extremity of the sushumna petalled lotus which lies as a crown of the lies in the upper border of the palatine region kundaliwiwarakanda (that is, the chitrini nadi); and from this point the sushumna goes d o w n w a r d I adore it. This twelve-lettered (petalled) lotus to the end of the muladhara-triangle. This means is the guru chakra. So, the guru chakra is above that the sushumna starts from the lowest point the chitrini (and, consequently, the sushumna).

of the muladhara (that is, mula-kanda) a n d goes In the Gandharwatantra (ch. 5, p. 23), we
upward and terminates at the end-point of the find a passage which reads that concentration palatine region, called the talu-mula. This end-should be m a d e on the guru lying in the circular point is also called the brahmarandhra. T h e region of the moon in the lotus with 1000 petals brahmarandhra as a nadi extends from the talu-which is situated in the brahmarandhra.

mula to the muladhara. In other words, the

Apparently, it indicates that the sahasrara is brahmarandhra which is inside the chitrini
in the brahmarandhra. This means the extension ( - Shiwasanghita, 2.18) passes from the mula-of the brahmarandhra beyond the head, and
dhara as a nadi and ends at the point where the beyond the terminal point of the sushumna 247

T h e Chakra System a n d the nirwana chakra. It is contrary to most guru, and outside it (guru chakra) is the lotus of the documents cited above. It also conflicts with 1000 petals - with a moon-like, shining, with the passage in the Gandharwatantra (ch. 5, white colour ( - Sammohanatantra, Part 2, ch. 2, p. 27) itself, which says that the sushumna p. 2). So, the guru chakra is above the brahma-extends through the vertebral column from the randhra and situated extra-cranially, and its mula-kanda to the brahmarandhra. This brahma-top is covered by the sahasrara.

randhra-point is situated in the head where the T h e exact position of the brahmarandhra has sushumna ends ( - Shandilyopanishad, 1.4.10).

been mentioned in the Kankalamalinitantra

T h e sahasrara is situated above this (that is, the (ch. 2, p. 5). But the literal translation of the text b r a h m a r a n d h r a - J a g a n m o h a n a - the commen-will give an incongruous meaning. So, it should tator) and outside the body (that is, outside the be explained from the technical viewpoint. The cranium which is the topmost part of the body) literal translation of the text is: the im-

( - Shiwasanghita, 5.198). Therefore, the perishable sahasrara lotus is white in colour brahmarandhra is the end point of the cranium and lies with its face downwards; it is decorated where the sushumna., a n d consequently, with the shining letters from a to ksha; in its wajra a n d chitrini', terminate. This terminal pericarp is a n t a r a t m a n (jiwatman; but here point is within the cranium. But the sahasrara Supreme Spirit), and then the guru, and the is situated extra-cranially; so, the sushumna sarya-mandala a n d the chandra-mandala, then a n d all nadis inside it cannot proceed to the m a h a n a d a - w a y u followed by brahmarandhra.

sahasrara. Hence, the literal meaning of'situated If the first, italicized 'then' before the guru in the b r a h m a r a n d h r a ' should be changed to the means 'above', then the meaning would be
technical m e a n i n g - 'situated in the proximity that the guru is above antaratman which is
of the b r a h m a r a n d h r a ' . In a similar m a n n e r the absurd. I f ' a b o v e ' is used for 'then' in all places, expression ' I n the sahasrara, lying in the brahma-the m e a n i n g would b e : above antaratman randhra, the God Sadashiwa is situated'

is the guru, and above him is the surya-mandala, ( - Bhatashuddhitantra, ch. 3, p. 3) should above it is the chandra-mandala, above it
be changed (that is, lying in the proximity of the m a h a n a d a - w a y u , and above it brahmarandhra.

b r a h m a r a n d h r a ) .

T h e a r r a n g e m e n t of things like this does not exist in the sahasrara. Of course, there is the It has been stated t h a t kundalini passes chandra-mandala in the sahasrara. T h e guru through the ajna situated in the forehead
is situated below the pericarp of the sahasrara, (eyebrow-space) to the sahasrara lying face that is, in the guru chakra which is the
downwards, and above the topmost point of the lower aspect of the sahasrara. So, the italicized sushumna nadi which is inside the vertebral

' t h e n ' (before the guru) would indicate 'below'

column ( - Tararahasya, ch. 4, p. 23). H e r e a n t a r a t m a n ; 'and the surya-mandala and the it is stated that the sahasrara is above the terminal chandra-mandala' would be below the guru
point of the sushumna, that is, above the head.

(-chakra) (and above the ajna). T h e surya-It has also been stated that the twelve-petalled mandala indicates the manas chakra; above it is lotus (that is, guru chakra) is situated at the end-the chandra-mandala to indicate the indu chakra; points of the three nadis (that is, sushumna, above it m a h a n a d a - w a y u ; and above it the wajra and chitrini') ( - ibid., ch. 4, p. 23). It is b r a h m a r a n d h r a .

clear that the guru chakra is situated above the terminal point of the sushumna in the head.

T h e following passages from the Kankala-

So, the guru chakra is above the cranium.

malinitantra (ch. 2, p. 5) read thus: 'In that It has been clearly stated that at the end
randhra (that is, brahmarandhra) lies wisarga; of the kundalirandhrakanda (sushumna), situated above it (it means not only above wisarga,
in the dwadashanta (= b r a h m a r a n d h r a ) , is the but also above the sahasrara) is divine Shankhini; twelve-petalled, shining, white lotus. T h e face below Shankhini is the chandra-mandala (within of this lotus is turned u p w a r d s ; it is the seat of the sahasrara) where lies a triangle; kailasa 248

Exposition of the Chakras

(the abode of Shiwa) is situated in the triangle; Guruwaktra

. . . here lies the perpetual and unchanging Wisarga
amakala.'

Dhruwamanadala, or Parama Shiwa

T h e wisarga is the power-bridge through

This order presents stages through which
which kundalini passes from the brahmarandhra kundalini passes from the muladhara to Parama to the guru chakra and sahasrara. We get the Shiwa. T h e first stages are from the muladhara following order: ajna, surya-mandala (manas to the ajna. In the ajna Power Hakini, Itara-chakra), chandra-mandala (indu chakra), mahalinga and pranawa are absorbed in this order nada-wayu, brahmarandhra (here lies the nir-into kundalini. T h e n comes bindu. This bindu wana chakra), wisarga (which connects brahma-may be supposed to be the second bindu closely randhra with the), guru chakra, sahasrara,
related to the bindu of pranawa, and is the seat Sharikhini. Shahkhini is Supreme kundalini in of manas 2 (sense-mind). Associated with the the spiral form lying above the sahasrara.

second bindu are three forms of power, namely kundalini becomes Sharikhini after passing
kala, nirodhika and indu. T h e sense-mind through the sahasrara.

ordinarily functions in relation to the senses T h e three forms of specific orders of the chakras by kala. By the power nirodhika, the sensory and associated power aspects have been given function of the sense-mind is controlled, and in the Sammohanatantra, Part 2.

then it is able to receive outer objects directly; Form 1 (ch. 2, p. 2). T h e order is this: ajna, this power is indu. Here indu is not the indu indu, half-moon-shaped nada, plough-shaped
chakra. Kundalini absorbs all these.

mahanada, power anji, unmani, twelve-petalled T h e n is the half-moon-shaped nada. It is the chakra (guru chakra), sahasrara where lies the same as the second nada, and is the seat of the chandra-mandala, wisarga, dhruwa-manoala
manas chakra where lies chitta (sense-conscious-

(infinite region).

ness). Above it is plough-shaped m a h a n a d a , Form 2 (ch. 2, p. 2). O r d e r : muladhara, also called nadanta. Here there is no clear
swadhishthana, manipwra, anahata, wishuddha, indication where the indu chakra is situated.

ajna, bindu, kalapada, nirodhika, indu, nada, It has been stated in the Kankalamalinitantra, nadanta, unmani, wishnuwaktra (-mouth),
ch. 2, p. 5, that the chandra mandala (indu dhruwamandalika Shiwa (Infinite Conscious-chakra) is below the m a h a n a d a . Also, in the ness) .

Shatchakranirupana, Verse 39, the position of Form 3 (ch. 4, p. 4). O r d e r : muladhara to the plough-shaped m a h a n a d a is above the seat ajna, bindu, kala-nada, nadanta, unmani,
of Bhagawan (indu chakra). So, the indu
wishnuwaktra, guruwaktra, Parama Shiwa
chakra is to be placed above the half-moon-

(Supreme Consciousness).

shaped nada and below the plough-shaped

From the above three forms we get the follow-m a h a n a d a . Above it is the nirwana (or brahma-ing order:

randhra) chakra. Here two forms of power are muladhara to ajna chakras
situated - anji and unmani. This chakra is the Bindu
seat of dhi (concentrative m i n d ) . By the power Kala
of anji dhi functions as attention, in conjunction Nirodhika
with the intellective mind. W h e n anji is con-Indu
trolled by u n m a n i concentration develops. In Nada (half-moon-shaped)

this chakra lies I-ness. kundalini absorbs all Mahanada (plough-shaped)

these and then passes through the power-bridge Anji kala

(wisarga) into the guru chakra and sahasrara.

Unmani

Wishnuwaktra a n d guruwaktra are in the saha-Twelve-petalled lotus (guru chakra)

srara. Wishnuwaktra is the final stage of the Circular region of the moon (sahasrara)

samprajnata samadhi. It is dissolved into guru-Wishnuwaktra
waktra which is the entrance to the Supreme 249

T h e Chakra System

Bindu where asamprajnata samadhi starts. T h e quoted in the Yogakalpalatika M S .

final stage is dhruwa-mandala - the infinity of 4 Surya mandala, mentioned in the Kankala-Parama Shiwa. T h e r e is the wisarga (second) malinitantra, ch. 2, p. 5.

which separates sahasrara proper from Supreme 5 J n a n a n e t r a (knowledge-light), mentioned Bindu.

in the Soubhagyalakshmyupanishad, 3.7.

For the passing of Kundalini from the ajna
another order has been given, using different technical terms: after piercing the ajna, Kunda-Position
lini passes into the bodhini chakra, then through kataha to parnashaila; then through dyumani to T h e manas chakra is situated above the second ghatadhara where absorption of mind takes
bindu which is just above the bindu of pranawa in place; above it is the brahma-chakra where
the ajna ( - Sammohanatantra, Part 2, ch. 2, p. 2; calmness prevails; above it the brahmadanda, ch. 4, p. 4). T h e second bindu has not been a n d above that is only water (that is, void) mentioned in the Shatchakranirupana Verse 35, where the lustrous sahasrara is seen; next comes where it was simply stated that the nada (manas the karnikasthana (pericarp); above it is the chakra) is above the bindu of pranawa in the siddhakhadga; then there is the matrika-mandala ajna chakra. T h e Shiwasanghita (5.149) men-containing all bijas (germ-mantras); above it are tions the second bindu as bindu pitha (or bindu nectarous pretabija (= Hsouh) where concentra-chakra), and gives the order as follows: bindu tion should be m a d e on Supreme Power
pitha, nada pitha, shakti pitha. So, the nada ( - R u d r a y a m a l a , Part 2, 60. 3 0 - 4 ) .

pitha (chakra), which is the manas chakra, is Now, the description of the chakras situated in above the bindu pitha and is situated above the the ajna system has to be m a d e in the right order.

ajna chakra. H e r e , the second bindu has been termed as bindu pitha, that is, bindu chakra.

So, the position of the manas chakra is above the bindu chakra, situated above the pranawa-9 Manas
bindu in the ajna.

T h e manas chakra, numerically from the mula-Description
dhara, is the ninth. It is situated within the chitrine nadi.

T h e manas chakra is white ( - Shatchakranirupana, Verse 3 5 ; Koulawalitantra, ch. 22, p. 81).

It has six petals, and these are connected with Terminology
the senses of smell, taste, form, touch and sound, and sleep. T h e petals assume the sense colours, 1 Manas mandala (chakra), mentioned in the t h a t is, the petal connected with smell becomes Yogashikhopanishad, 1.178; 5.15.

yellow. Those connected with taste, form, touch, 2 Manas chakra, mentioned by J a g a n m o h a n a and sound, are white, red, ash, and white re-Tarkalankara in Foot-note 87 on the M a h a n i r -
spectively. T h e petal representing sleep is black.

wanatantra, 5. 104; by Swami Sachchidananda Saraswati in the Gurupradipa, p. 275; Pujapradipa, Part 2, p. 79; J n a n a p r a d i p a , Part 1, Explanation
p . 173.

3 N a d a , mentioned in the Shatchakranirupana, T h e manas chakra is the seat of chitta (sense-Verse 3 5 ; Sharadatilakatantra, 5. 136; Shada-consciousness). H e r e , the absorption of chitta mnayatantra, 5. 268; Shiwasanghita, 5. 149; takes place. It has been stated that the nada Koulawalitantra, ch. 22, p. 8 1 ; Sammohana-

(manas chakra) which is the abode of all bliss tantra, Part 2, ch. 2, p. 2; ch. 4, p. 4; Shrikrama, is the place or position for the absorption of 250

Exposition of the Chakras
chitta by the niralamba-pura (-mudra) (the

(bodha), which becomes a feeling (bhawa),
process of sense-control), the secret of which and the feeling develops as love (raga), which can be learnt from the parama-guru (a guru who becomes mixed with desire (kama) arising from has been given the secret which has been handed thought and perception. Desire, being mixed down in regular succession from the g u r u s ) ; with will (manasyana), develops as voli-by the practice of this yoga-process, the yogi tion (chikirsha) and then as conation (kriti).

'sees', in deep concentration, the subtle fire Conation, as conative impulse (kratu), passes (that is, the sushumna which is subtle and fiery), to the appropriate chakra (one of the five lower and then inside it the shining forms (that is, chakras), and emerges as a pre-motor impulse, inside the sushumna is seen the chitrini where and is carried to the brain by the pingala.

lie the chakras) ( - Shatchakranirupana, Verse Consciousness is the phenomenon in which

36). T h e absorption of chitta occurs when Kunda-sentiency is manifested, derived from the sattwa lini passes through the manas chakra.

attribute of primus, which presents two forms: In waking (and not in deep concentration),
dichotomous and unitary. In the dichotomous chitta is constantly receiving sensory radiations form there is a constant and changeless in-through manas 2 (sense-mind). From the sensory dividualized entity endowed with the power
area of the the brain, the sensory impulses of of being aware of what is happening in the other smell, taste, sight, touch and sound, on being aspect. This individualized entity gives rise to the reduced to non-material wayu-forms, pass

I-feeling in relation to the objective aspect of through the ida nadi to the appropriate chakras, consciousness. In fact, consciousness is no con-and proceed from there to the sense-mind. Smell sciousness unless a union takes place between in wayu-form passes to the muladhara, taste to the 'I' and what the 'I' knows. As this knowing the swadhishthana, form-colour to the manipura, or consciousness is conjugated in character, touch to the anahata and sound to the wishuddha.

it is called sangjnana, that is, united knowledge T h e senses get their own characteristic qualities or consciousness. W h a t the 'I' knows are the in the chakras, and are radiated through the contents of consciousness radiated into it sen-petaline processes of the chakras to the ida and sorially from the outer world. This consciousness are carried to the sense-mind, by this nadi. T h e is termed chitta - sense-consciousness. R a d i a -
sense-mind sends the senso-mental radiations tions from buddhi (intellective mind) also
to chitta where the senso-mental patterns are penetrate into chitta. When the senso-mental changed into conscious forms, and the I-ness radiations are controlled by pratyahara, thoughts recognizes them as smell, taste, sight, touch and and intellection are also controlled, and now sound. In this manner, consciousness is being chitta is transformed into dhi (superconscious-undulated and is assuming different sensory ness). T h e emptying of the sensory objects and forms, a n d becomes tinged with characteristic the elimination of thoughts do not m a k e con-sense-colours. Smell gets its yellow colour, sciousness vacant. In superconsciousness, the taste its white, sight its red, touch its ash colour contents are subtle objects. T h e subtle objects and sound its white when they pass through the come into being naturally in superconsciousness appropriate chakras.

as the gross objects are naturally contents of sense-consciousness. T h e 'I' as an experiencer When the senso-mental radiations are stopped remains the same here too. T h e dichotomous or obstructed by the predominance of the tamas consciousness is transformed into a unitary quality in chitta, consciousness is masked, and form only at a higher stage of samprajnata
a state of nonconsciousness is induced. T h e samadhi when the individualized I-ness is absorb-induced nonconsciousness in the normal state ed into all-I, all-dewata, or Kundalini conscious-is sleep. But there is always a p e r m a n e n t area ness. T h e individualized 'I'-consciousness re-of unconsciousness connected with chitta where mains an indispensable aspect of chitta and dhi all post-conscious and unconscious impressions up to the levels of dhyana and the first three (sangskaras) are stored. Pleasurable impressions stages of samadhi. Thereafter, the stage of are conveyed to chitta by memory as a notion 251

T h e Chakra System I-lessness develops. T h e seat of the 'I' is in the Position
nirwana chakra.

T h e indu chakra is situated above the manas chakra ( - Kankalamalinitantra, ch. 2, p. 5; Koulawalitantra, ch. 22, p. 8 1 ; Shiwasanghita, 10 Indu

5.149; Shrikrama, quoted in the Yogakalpa-
latika M S .

T h e indu chakra, numerically from the muladhara, is the tenth. It is situated within the chitririni nadi.

Description

T h e indu chakra (Plate 20) is moon-white in Terminology
colour, as its n a m e indicates. It has sixteen petals ( - -Yogakundalyupanishad, 1.69). According to 1 I n d u (moon) chakra, mentioned in the

J a g a n m o h a n a this chakra has sixteen petals.

Yogakundalyupanishad, 1.71.

Swami Sachchidananda quotes a passage from

2 Shitangshu (moon) mandala (chakra), men-the T a n t r a in which it is stated that the ninth is tioned in the Yogakundalyupanishad, 1.69.

the brahma chakra which is decorated with

3 Sixteen-petalled Anahata, mentioned in the sixteen petals ( - J n a n a p r a d i p a , Part 1, ch. 3, Yogakundayupanishad, 1.69.

p. 153). He identifies brahma chakra with soma 4 Shambhawa (belonging to Shiwa) Sthana
chakra. T h e colour of the petals is also moon-

(chakra), mentioned in the Yogashikhopanishad, white.

5.16.

On the petals are the following specific

5 Chandra (moon) mandala (chakra), men-
qualities (writtis) which are arranged from right tioned in the Kankalamalinitantra, ch. 2, p. 5; to left: (1) m e r c y ; (2) gentleness; (3) patience; Nirwarcatantra, ch. 9, p. 1 1 ; Koulawalitantra, (4) n o n - a t t a c h m e n t ; (5) control; (6) excellent ch. 22, p. 8 1 .

qualities; (7) joyous m o o d ; (8) deep spiritual 6 Chandra (= Chandra mandala - J a g a n m o -
love; (9) humility; (10) reflection; (11) restful-hana), mentioned in the Shiwasanghita, 5.188.

ness; (12) seriousness; (13) effort; (14) con-7 Kailasa (an abode of Shiwa), mentioned in trolled emotion; (15) m a g n a n i m i t y ; (16) con-the Gandharwatantra, ch. 5, p. 2 8 ; Shaktananda-centration.

tarangini, 4.14; Rudrayamala, Part 2, 27.69; It has been stated that there is the purna Goutamiyatantra, 34.53; Mridanitantra, quoted chandra mandala (full moon region, that is, in Amarasanggraha M S ; Dewibhagawata, 7.35.

chandra or moon chakra) in the ajna (system); 46.

in its pericarp, there is a nine-cornered region 8 Shakti (power), mentioned in the Shiwa-where lies the manidwipa (the isle of gems); purana, 2.11.40; Shiwasanghita, 5.149.

in the isle of gems is the Shambhu-bija (that is, 9 Widya-pada (-chakra), mentioned in the
the germ-mantra of the God Shiwa - Hang) Shiwapurana, 5a. 7.4.

which (with sah which denotes Shakti - Power) 10 N a d a n t a , mentioned in the Koulawali-is in the form of hangsah (swan); hangsah (as tantra, ch. 22, p. 8 1 ; Sharadatilakatantra, 5.136.

mantra in its power as consciousness) is Supreme 11 Soma, mentioned by J a g a n m o h a n a in his Brahman, and (in its power-in-sound-form)

note N o . 87 in connection with the explanation is Shiwa in divine form; the beak of the swan is the of the Mahanirwanatantra, 5.104, and note No.

pranawa, the wings are the Agama and Nigama 42 in relation to his explanation of the Shiwa-

(two forms of the T a n t r a ) , the feet are Conscious-sanghita, 5.188; a n d by Swami Sachchidananda ness-Power, the three eyes are the three bindus, in his works J n a n a p r a d i p a , ch. 3, p. 152, Puja-and he is in a golden lotus; in the lap of the pradipa, Part 2, ch. 4, p. 48, 80, and G u r u -
hangsah (that is, in the bindu of the Hang bija) pradipa, ch. 6, p. 279.

is Deity Parashiwa with Power Siddhakali on 252

Exposition of the Chakras
his left, who is eternal bliss (Nirwanatantra, lection. Pada means a place or position ( - Apte), ch. 9, p. 11).

here a chakra. This chakra is the seat of buddhi It has been stated that above the nada (that the general function of which is intellection. So, is, in the chandra mandala) is Wrishabhadhwaja buddhi is the intellective mind.

(an epithet of Shiwa) with his Power ( - Koula-There is a difference between sense-knowledge walitantra, ch. 22, p. 81). The concentration (sangjnana) and intellection, which is technically form of Wrishabhadhwaja is as follows: He is like termed wijnana. Though some rudimentary
crystal-white in colour, with braided hair and intellection is involved in sense-knowledge, yet adorned with (crescent-) moon (in his forehead), intellection is specific in character and exclusive and decked in tigerskin [ibid.). The concentra-to buddhi. Sense-knowledge, of course, plays tion form of his Power is: she is yellow in colour, a great role in the functioning of buddhi. The and holds in her beautiful hands a drum, a
main functions of the buddhi are: manisha trident, a noose, and makes an attitude of

(higher intellection), mati (thought), manana dispelling fear; she is beautiful and adorned (intellection), drishti (insight),andmedha (reten-with various ornaments ( - ibid.). It has also tive power). On the one hand, buddhi functions been stated that Parashiwa is with Power
in relation to perception, and, on the other, it Hakini in the ajna (system) ( - Mantrama-can be abstracted into a field which is outside hodadhi, 4.24).

the perceptual field. When kundalini passes The presence of Deity Parashiwa has been
through this chakra, buddhi becomes absorbed mentioned in the Shadamnayatantra, 5.268.

into her.

Parashiwa has also been mentioned as Sadashiwa In the indu chakra is situated Parashiwa,
in the form of a swan situated in a chakra (indu the sixth Shiwa. Concentration is made on him chakra) above the ajna ( - Shadamnayatantra, in this chakra.

3.76). He has been mentioned as Mahadewa

(Shiwa) and Wishabhadhwaja who is like crystal white ( - Shrikrama, quoted in the Yogakalpalatika MS). He has also been called Bhagawan 11 Nirwana

(God) as immutable and Supreme Being, endow-ed with supreme yoga-power ( - Shatchakra-
nirupana, Verse 37).

The nirwana chakra, which is numerically the eleventh from the muladhara, is situated within the chitrini nadi.

Explanation

Terminology

The indu chakra is the seat of buddhi (intellective 1 Nirwana, mentioned in the Soubhagya-mind). This is indicated by the term 'widya lakshmyupanishad, 3.8; Brahmasiddhanta-pada' (widya chakra) given to the indu chakra.

paddhati MS.

It has been stated that first Shakti (Power) 2 Brahmarandhra (chakra), mentioned in the
becomes manifested from Shiwa who is in

Yogarajopanishad, Mantra 16; Yogashikhopa-
union with Shakti; from Shakti shantyatita
nishad, 6.47; Trishikhibrahmanopanishad, Man-pada (sahasrara chakra), and then shanti pada tra Section, Mantra 151; Shandilyopanishad, (nirwana chakra), and thereafter widya pada 1.4.10; Adwayatarakopanishad, Mantra 5; Nila-

(indu chakra) ( - Shiwapurana, 5A. 7.4). The tantra, ch. 5, p. 9; Kankalamalinitantra, ch. 2, word 'widya' is derived from wida, meaning
p. 5; Kularnawa, ch. 4, pp. 20, 22; Mantra-
jnana (knowledge). The word 'buddhi' is derived mahodadhi, 4.28; Agnipurana 72.31; 74.13;
from buddha to mean also jnana. Jnana means 88.43; Skandapurana, 1.2.55.45; 3.1.13.39;
buddhi-writti (Wachaspatyam), that is, intel-Gandharwatantra, ch. 5, p. 27; Bhatashuddhi-253

T h e Chakra System
tantra, ch. 6, p. 5; Brahmawaiwartapurawa,
nadi connection between the intracranial

1.13.17; 1.16.67; 4.20.29; Dewibhagawata-
brahma nadi and the extracranial guru chakra purana, 11.1.48.

is maintained by the wisarga (power-bridge).

3 Parabrahma chakra, mentioned in the

So, the position of the nirwana chakra is at the

Soubhagyalakshmyupanishad, 3.8.

u p p e r terminal point of the chitrini nadi within 4 Bodhini (chakra), mentioned in t h e G a n d h -
the cranium at its topmost end.

arwatantra, ch. 5, p. 2 8 ; Shaktanandatararigini, 4.14; Goutarmiyatantra, 34.53; Rudrayamala, Description

P a r t 2, 60.30.

5 Bodhana, mentioned in the Rudrayamala,

T h e nirwana chakra (Plate 21) is shining white Part 2, 27.69.

( - Amarasanggraha M S ) . It has 100 petals 6 R o d h i n i , mentioned in the Mridanitantra, ( - Brahmasiddhantapaddhati M S ; Amarasang-quoted in the Amarasanggraha M S ; Dewi-
graha M S ; Tattwayogabindu M S ) . T h e petals bhagawatapurana, 7.35.46.

are also lustrous white. Inside the chakra (that 7 Chitkalashakti (chakra), mentioned in the is, in the pericarp) is Shiwa in shining smoke-Shadamnayatantra, 5.269.

colour and concentration should be made on

8 Shanta (chakra), mentioned in the Shiwa-
him ( - Soubhagyalakyamyupanishad, 3.8;
purana, 3.3.28.

Brahmasiddhantapaddhati M S ) .

9 Shantipada (chakra), mentioned in the

In the (pericarp of the) chakra lies jalandhara-Shiwapurana, 5a, 7.4.

pitha (-seat) which leads to liberation ( - Soubha-10 Shatapatra (hundred-petalled) chakra,
gyalakshmyupanishad, 3.8; Brahmasiddhantapa-mentioned in the Amarasanggraha M S .

ddhati M S ) . It is consciousness, shining in blue 11 Shatadala (hundred-petalled) chakra, m e n -
light ( - Yogarajopanishad, Mantra 17).

tioned in the Tattwayogabindu M S .

Inside this chakra is situated Supreme Con-

12 Kala chakra, mentioned in the Tattwayoga-sciousness-Power ( - Yogashikhopanishad, 6.47).

bindu M S .

T h a t is, kundalini as Divine Consciousness-13 Dwadashanta (chakra), mentioned in the

Power is realized in concentration here.

Shiwapurana, 2.11.40; 3.5.53;

14 Dwadashanta pada (chakra), mentioned in
t h e A g n i p u r a n a , 74.10.

Explanation

15 Dwadashanta Sarasija (= lotus), men-
tioned in the Garuaapurana, Part 1, 23.48.

T h e nirwawa chakra is the centre of dhi (con-16 Brahmarandhra Pankaja (lotus), men-
centrative mind) as well as ahang (I-ness).

tioned in the Brahmawaiwartapurana, 1.26.5.

Chitta (sense-consciousness) exhibits multi-17 Shirshantargata (being in the interior of the objectivity in relation to which buddhi (in-cranium) mandala (chakra), mentioned in the tellective mind) functions in a general manner.

Manadalabrahmanopanishad, 1.4.1.

But when a particular sense-object is singled out from m a n y sense-objects, buddhi exercises its specific function and as a result clear thought Position
a n d intellection and greater retentive
power (medha) are exhibited. T h e selection T h e nirwana is the last chakra within the chitrini of a single object, or a group of objects from many, nadi;, the first being muladhara. At the end point and focusing it in consciousness are the functions of the nirwana, chitrini ends and, consequently, of dhi as awadhana (attention). Attention also the wajra a n d sushumna also terminate. This exercises a tremendous influence on buddhi by terminal point is within the cranium, and there which deep thought and intellection are aroused is nothing intracranially beyond this terminal and finally become higher and deeper thought-point. T h e brahmarandhra or brahma nadi
intellection (manisha). Attention is the secondary also ends at this terminal point, but a non-function of dhi.

254

Exposition of the Chakras

T h e principal function of dhi is concentration.

jalandhara indicates the bija 'Gang'. Gang is Concentration is a mental mechanism or process the spiritual knowledge developed in
effecting the centralization of consciousness by concentration.

eliniinating all its contents except one, which W h e n kundalini passes through the nirwana becomes identified with consciousness in its chakra, I-ness is absorbed into her.

contraction or condensation to bindu - the point.

In this process the mental control power is roused to the highest degree, which functions at three levels: first, the centralization of con-Sahasrara System
sciousness by the elimination of its contents by holding a single object in consciousness without interruption; second, the identification of conT h e sahasrara system (Plate 22) starts with the sciousness with the held object in non-perception guru-chakra which is the lower aspect of the and non-thought-non-intellective concentra-sahasrara itself. T h e first question is where the tion; and third, raising the depth of concentra-sahasrara lies. To determine the location of tion to its highest point when I-consciousness the sahasrara is a problem, because it has been becomes the submerged factor, and consciousness described in the texts in different ways. It is in its highest concentration and in full identi-has been stated that the sahasrara lies in the fication with the object held. T h e first level is great brahmarandhra path ( - Yogachudaman-called dharana - holding-concentration; the yupanishad, Mantra 6; Shaktanandatararigini, second level is dhyana - objects-absorptive con-4.29; 9.16). If the sahasrara is included in the centration; and the third is samprajnata sama-b r a h m a r a n d h r a , then the location would be dhi - superconscious concentration.

incorrect. T h e right interpretation is that the Samprajnata samadhi has four stages. At
brahmarandhra is not isolated from the sahasrara the first stage, objective elimination is effected but is in contact with it through the power-by holding a sensory object. At the second stage, bridge (wisarga); however, it is not within the the holding is of subtle objects (mahabhutas b r a h m a r a n d h r a .

and tanmatras); at the third, the holding is T h e r e are other similar expressions which also done on lustrous conscious forms (dewatas); should be technically explained. ' T h e sahasrara and at the fourth, consciousness is all-dewata, lying in the head' ( - Kularnawa, ch. 4, p. 2 2 ; or all-I-ness, or all-kundalini. So, samprajnata Guptasadhanatantra, ch. 2,p. 2; Bhutashuddhi-samadhi consists of (1) sensorial superconscious tantra, ch. 3 , p . 3 ; Shaktanandatararigini, 4 . 1 ; concentration; (2) non-sensorial superconscious 4.25; Shyamarahasya, ch. 1, p. 3; Shiwapurana, concentration; (3) dewata concentration; a n d 3.3.63; 4.40.26) and ' T h e sahasrara lying in (4) formless concentration. Formless concentra-the b r a h m a r a n d h r a ' ( - Gandharwatantra, ch. 5, tion consists of (a) all-dewata concentration; p p . 23, 2 4 ; Bhutashuddhitantra, ch. 3, p. 3; (b) all-I concentration; and (c) all-kundalini Purashcharanarasollasa, ch. 9, p. 9; J n a n a r n a w a , concentration.

quoted in Shyamarahasya, ch. 1, p. 3; ShiwaConsciousness exhibiting sensory p h e n o m e n a sanghita, 5.138; Brahmawaiwartapurana,
does not terminate when these p h e n o m e n a 1.26.5); here, 'in the head' or 'in the brahma-cease to occur there, but continues as super-r a n d h r a ' is to be interpreted 'in the void in consciousness when subtle p h e n o m e n a take contact with the head or brahmarandhra',
place. In other words, chitta as sense-conscious-otherwise these statements will go against other ness is transformed into dhi as concentrative statements a n d the fact. It has been stated that consciousness - the sangjnana-wijnana into
the roused divine kundalini passes into the prajnana.

region of void through the sushumna-path,
and comes back to her abode (in the muladhara) In the nirwana chakra, concentration is done ( - Phetkarinitantra, ch. 14, p. 39). T h e region on lustrous Shiwa and on jalandhara of shining of void is where the sahasrara lies. It is a well-blue in colour. From the mantra viewpoint,

255

T h e Chakra System
known fact t h a t Kundalini passes into the been stated t h a t the nadi termed shankhini sahasrara where union takes place with Paramo goes up through the cavity of the throat to the Shiwa. It has been stated that the mantra
head where it remains with its face downwards; becomes living when kundalini is roused by
it carries nutrients and becomes the source of Hangsah mantra and conducted into the great nourishment (to the brain) ( - Yogashikhopa-lotus sahasrara for the union with Parama
n s h a d , 5.25). Shankhini is a subtle nadi which Shiwa in the form of Bindu ( - Todalatantra, lies within the cranial cavity. Its gross replica ch. 6, p. 12); also, the roused kundalini, eager is the internal carotid artery (arteria carotis to be in the sahasrara (for the union) passes interna) through which the brain receives its through the brahma-path (that is, brahma
main blood supply. T h e term shankhini seems na di) into the sahasrara ( - ibid., ch. 8, p. 16).

to indicate the highest point within the cranial So, this void is the sahasrara or where the sahas-cavity, which is above mahanada. Beyond
rara lies. This is why the sahasrara has been shankhini lies a void region. In the text, the termed akasha (void) chakra ( - Soubhagya-word 'shikhara' (of shahkhini) has been used.

lakshmyupanishad, 3.9; Brahmasiddhantapad-

Kalicharana interprets it as 'mastaka' ( = the dhati M S ; Tattwayogabindu M S ) , wyoma (void) head or top of anything - A p t e ) ; Wishwanatha chakra ( - Yogarajopanishad, Mantra 17),
as 'agra' ( = the foremost or topmost point -
wyomambuja ( - Yogashikhopanishad, 6.48),

A p t e ) ; and Ramawallabha and Bhuwanamohana a n d wyomambhoja ( - Tripurasarasamuch-as 'agrabhaga' ( = fore-part, tip - Apte). It gives chaya, 4.12). It has been clearly stated that the a clearer meaning if it is interpreted as antamatra sahasrara is in the void ( - Munadamalatantra, ( - Wachaspatyam) = the end-point. This means ch. 2, p. 5), and so the akasha (void) chakra that at the end-point of sharikhini lies a voidis the thousand-petalled lotus (sahasrara)

region. So shahkhini appears to be synonymous ( - Brahmasiddhantapaddhati M S ) .

with the nirwarca chakra, that is, the topmost part of shahkhini which is above mahanada

A b o u t the location of the sahasrara, the is nirwana chakra.

Shatchakranirupana (Verse 40) says, above that (tadurdhwe), in the region of void, which is at Beyond the u p p e r border of shankhini, but the end of (that is, above) where shankhini in contact with it, is a void. This void is outside is, a n d below wisarga, is the lotus of a thousand the cranium ( - Shiwasanghita, 5.198). Kali-petals.

chara?za interprets 'void' as 'the place where there T h e c o m m e n t a t o r Kalicharana interprets are no nadis, and it indicates that it (the void)

'above t h a t ' (tadurdhwe) as above all t h a t has is above where the sushumna. ends'. So, the void been said before. It is vague. Shankara a n d is outside the head and where there are no

Bhuwanamohana say 'above the m a h a n a d a ' .

nadis - shankhini, sushumna, wajra, chitrini and This is also not precise. According to the Shat-brahma nadis, and consequently, these nadis chakranirupana, the order of 'forms' above end intracranially. It has been stated that pranawa in the ajna system is as follows: subtle kundalini passes from the bodhini ( = nirwana) manas (in the second bindu) - nada (second
chakra by piercing the skull (kataha) to enter nada = manas chakra) - seat of Bhagawan (Para-certain intermediate forms and reaching an
shiwa in the indu chakra) - plough-shaped maha-all-water (void) region where the lustrous sahas-nada - shankhini - void region where lies the rara is seen ( - Rudrayamala, Part 2, 60. 30-2).

lotus of 1000 petals. We have seen t h a t above This clearly shows that the sahasrara is in the m a h a n a d a is brahmarandhra ( - Kankalamalini-void which is outside the skull, and to reach the tantra, ch. 2, p. 5). In this text there is no mention sahasrara the head has to be pierced. The
of the b r a h m a r a n d h r a , b u t instead of that, sahasrara has a Waidika term kapalasamputa, shankhini.

that is, it is a shining sheath-like hemispherical W h a t is shankhini? Kalicharana, Wishwa-formation over the skull. This indicates that natha, Ramawallabha and Bhuwanamohana say
the sahasrara is, like an umbrella, above the t h a t shankhini is a nadi by t h a t n a m e . It has head.

256

Exposition of the Chakras

In the brahmarandhra lies wisarga ( - Kankala-the sahasrara' clearly indicates that there is a malinitantra, ch. 2, p. 5) which like a bridge lotus at the feet of Guru within the sahasrara connects the nirwana chakra with the sahasrara.

as its part. T h e lotus within the sahasrara has Therefore, to reach the sahasrara from the
also been described as 'In the lotus, adorned nirwana chakra the head has to be pierced and with thousand petals, is a circular moon region the wisarga passed through. This wisarga should where lies G u r u and concentration should be not be confused with the wisarga which is above done on h i m ' ( - Gandharwatantra, ch. 5, p. 23).

the sahasrara. Also, the shankhini nadi which This means that there is a lotus on which the is in the head and below the void region is not sahasrara stands as an umbrella, that is, this the same as divine Shankhini ( - Kankalamalini-lotus is the lower part of the sahasrara. ' T h e lotus tantra, ch. 2, p. 5), who is Supreme Kundalini at the feet of G u r u ' means the lotus where in a spiral form and is above the sahasrara.

G u r u lies. T h e lotus at the feet of Guru has T h e void region, situated above the topmost also been called guru-pura (Guru's abode)

point of shankhini nadi, has been termed ( - Sammohanatantra, Part 2, ch. 4, p. 4),
mahashunya (great void) chakra ( - Amara-guru-sthana (Guru's place) ( - Purash-
sanggraha M S ; Tattwayogabindu M S ) . T h e r e charanarasollasa, ch. 9, p. 9) and guru-pada is nothing above it. It is the sahasrara system.

(Guru's feet or place) ( - S h a d m n a y a t a n t r a , It consists mainly of the sahasrara and Supreme 5.99). T h e words pura, sthana and pada techni-Bindu. T h e sahasrara can be considered as cally signify a chakra, so guru-pura, guru-having three aspects: lower aspect, which is sthana and guru-pada stand for guru chakra.

the guru chakra as the lower part of the sahasrara; T h e guru chakra has also been termed dwada-the middle aspect, which is the sahasrara proper; sharna (twelve-lettered) lotus ( - Tararahasya, and the higher aspect which leads to Supreme ch. 1, p. 1; Sammohanatantra, Part 2, ch. 2, Bindu. It is more convenient to study the
p . 2 ; Shaktanandatararigini, 4 . 3 1 ; Padukapan-sahasrara system in three p a r t s : guru chakra chaka, Verse 1), dwadashadala (twelve-petalled) and sahasrara in its middle and higher aspects.

padma (lotus) ( - Shaktanandatararigini, 4.31), u r d h w a m u k h a padma (lotus with its face u p -
wards) ( - Bhutashuddhitantra, ch. 8, p. 8; Shaktanandatararigini, 4.30) and shukla abja 12 Guru

(white lotus) ( - Tararahasya, ch. 1, p. 2; Mahanirwanatantra, 5.26).

T h a t the guru chakra is a part of the sahasrara It has been stated that concentration should is indicated by the following statements: 'There be on G u r u who is in the sahasrara ( - Nila-

(in the sahasrara) is a twelve-lettered twelve-tantra, ch. 1, p. 1; Todalatantra, ch. 3, p. 4; petalled (lotus)' ( - Mridanitantra, quoted in Matrikabhedatantra, ch. 7, p. 10; Brihannila-Amarasanggraha M S ) ; ' T h e r e is a twelve-tantra, ch. 6, p. 3 1 ; Karikalamalinitantra, ch. 3, petalled lotus connected with the pericarp of p. 7; Kularnawa, ch. 4, p. 22; Guptasadhana the sahasrara' ( - Gherandasanghita, 6.9); ' T h e tantra, ch. 2, p. 2; Gandharwatantra, ch. 5, sahasrara is vast and is associated with the p. 24; Shaktakrama, ch. 1, p. 1; Tararahasya, twelve-petalled (lotus) (that is, the guru chakra ch. 1, p. 2; Purashcharanarasollasa, ch. 8, p. 8; belongs to the sahasrara)' ( - Shadamnayatantra, Shaktanandatararigini, 4 . 1 ; 4 . 2 5 ; Shyamara-5.99); 'Above the pericarp of the twelve-lettered hasya, ch. 1, p. 3; Shiwapurana, 3.3.63; Brahma-lotus lies the thousand-petalled lotus' ( - T a r a -
waiwartapurana, 1.26. 5 - 6 ) . This comprehensive rahasya, ch. 1, p. 1); 'Concentration should statement indicates that G u r u ' s place is within be done on G u r u who is in the face-up twelve-the sahasrara; and this place has a specific n a m e petalled lotus, situated in the lower part of and is a part of the sahasrara.

the face-down thousand-petalled lotus' ( - ShakT h e statement 'Concentrating with all efforts tanandatararigini, 4.31).

on the lotus at the feet of G u r u , which lies in In connection with the above passage (from

257

T h e Chakra System
the Shaktanandatararigini), Brahmananda quotes It is the abode of G u r u who is lustrous white.

a verse from the Yamala and explains it himself.

This lotus stands always with its face upwards.

This verse is exactly the same as verse 1 of the T h e r e is a lotus with a thousand petals which Padukapanchaka which has also been interpreted lies outside the face-upwards lotus (as an
by Kalicharana. 'I adore the twelve-lettered, u m b r e l l a ) . '

that is, twelve-petalled, lotus. W h a t is the Second, there is a constant relation between distinctive character of the lotus? It is like a the twelve-lettered lotus and the brahmarandhra head-ornament of the stalk which supports the lotus. Both Brahmananda and Kalicharana ex-passage of Kundali, running from the plain brahmarandhra lotus as sahasrara. But muladhara lotus to the God Sadashiwa in the the author thinks it unnecessary to regard
form of Bindu situated in the pericarp of the brahmarandhra as sahasrara. It has been clearly thousand-petalled lotus, that is, the chitrini'

stated that the brahmarandhra chakra is the nadi. As the twelve-lettered lotus stands on the nirwana chakra ( - Soubhagyalakshmyupani-head of the chitrini nadi, so the word o r n a m e n t shad, 3.8), not the sahasrara. Numerous state-

(bhushana) has been used. W h a t more? It is ments have been quoted to show that brahma-inseparably connected with the pericarp of the randhra ends either as a nadi or a region intra-brahmarandhra lotus, that is, it is situated at cranially, and beyond this is a void region where the lower part of the pericarp of the sahasrara there are no nadis and there it is situated extra-lotus with inseparable connection' ( - Brahm-cranially, and in this void lies the sahasrara.

a n a n d a : Shaktanandatararigini, 4.32).

Kakcharana has explained in this way - the

T h e r e are two most i m p o r t a n t points in this b r a h m a r a n d h r a lotus, that is, the lotus - the verse which need to be carefully considered.

thousand-petalled lotus - in which is the brahma-First, a connection of this lotus with what has randhra. T h e brahmarandhra lotus is the nirwana been termed 'kundali-wiwara-kanda' ( = the sup-chakra at the end point of the chitrini nadi. The port of the passage of kundali). T h e passage of twelve-lettered lotus is in constant connection kundali means the brahma nadi. It is supported with the pericarp of the brahmarandhra
by the chitrini nadi. T h e chitrini is within the (nirwana) lotus.

wajra, and the wajra within the sushumna.

A question was raised by Dewi (Parwati):

So, the essence is that the sushumna, with all the great lotus sahasrara stands always with its its internal nadis, has a connection with the face d o w n w a r d s ; how is it possible for Guru to twelve-lettered lotus. To indicate the connection be there ? Mahadewa's reply: the lotus (sahasrara) the word 'manaita' has been used. Brahmananda lies always with its face downwards, but it explains it by head-ornament. Kalichararna inter-contains a pericarp which has its face always prets 'adorned by chitrini''. However, there is no upwards ( - Purashcharanarasollasa, ch. 8, p. 8).

vital difference between them. Kalicharana

M a h a d e w a gives a further explanation. He says: makes it clear by saying: 'As a lotus stands on

' T h e chitrini nadi containing lotuses is in the its stalk, so the twelve-lettered lotus is adorned form of Power. It extends from the muladhara by the stalk in the form of the chitrini nadi.'

and all the chakras are in this nadi. chitrini This means, the twelve-lettered lotus stands on is an aspect of kundali-chitrini is kundali, and the chitrini nadi. T h e implication is that the therefore, it is, as kundalini, in three and a half chitrini' and brahma nadis are in contact with coils, residing always in the triangular process the twelve-lettered lotus, but not continuous of the lotus (muladhara). Where there is the with it. So, the sushumna-wajra-chitrini-brahma upper end of the chitrini nadi, there lies the nadis end at the proximity of the twelve-lettered face-upwards (chakra = guru chakra), in con-lotus. It has been supported by the Sammohana-stant contact with the topmost point of the tantra, Part 2, ch. 2, p. 2, which says: ' T h e chitrini', the pericarp of which is in the nature twelve-lettered lotus is situated at the top of of power going upwards. . . . T h e pericarp with the end-point of the chitrini nadi which contains the upwardly power h a s . the Kundali-coils in in it b r a h m a r a n d h r a (Kundalirandhrakandanta).

it and therefore it is bright. . . . This pericarp 258

Exposition of the Chakras

(that is, the pericarp of the twelve-petalled 8 Gurusthana (Guru chakra), mentioned in
lotus, imbedded in the sahasrara) is in contact the Purashcharanarasollasa, ch. 9, p. 9.

with the upper end of the chitrini. Concentra-9 Gurupada (Guru's place = guru chakra),
tion should be done (on Guru situated) in the mentioned in the Shadamnayatantra, 5.99.

pericarp. This is why the pericarp (of the

10 Brahma Chakra, mentioned in the Rudra-
twelve-petalled lotus) is with its face upwards yamala, Part 2,60.31.

and with the power directed upwards' ( - ibid., 11 Somamandala (-chakra), mentioned in the
ch.9, p. 9).

Purashcharyarnawa, ch. 2, p. 91.

From the above it is clear that the sahasrara which stands with its face downwards contains a lotus as its part with its face upwards and, Position
consequently, its pericarp is upward. That this upwardly directed pericarp of the twelve-petal-The guru chakra is situated in the void-region led lotus is within the sahasrara has been made as the lower part of the sahasrara; it is situated clear by Mahadewa himself. He says: In the
at the top of the upper end of the sushumna.

lower deep hollow part (gahwara) of the sahasrara lies the pericarp which stands always with its face upward ( - Purashcharanarasollasa, ch. 8, Description
p. 8). This upwardly faced lotus in its lower edge is in contact with the upper end of the The guru chakra (Plate 23) is white ( - Paduka-chitrini nadi.

panchaka, Verse 1; Sammohanatantra, Part 2, ch. 2, p. 2; Gherandasanghita, 6.10), and it is therefore called shukla abja (white lotus) (-Maha-Terminology
nirwanatantra, 5.26; Tararahasya, ch. 1, p. 2).

It has twelve petals ( - Padukapanchaka, Verse 1; 1 Dwadasharna (twelve-lettered) Sarasiruha

Tararahasya, ch. 1, p. 1; ch. 4, p. 23; Sam-

(lotus), or Padma (lotus), mentioned in the mohanatantra, Part 2, ch. 2, p. 2; Shaktan-Padukapanchaka, Verse 1; Tararahasya, ch. 1, andatarahgini, 4.31,32; Shadamnayatantra, 5.99; p. 1; Shaktanandatararigini, 4.31,32; Sammoha-Mridanitantra, quoted in .dmarasanggraha MS; natantra, Part 2, ch. 2, p. 2.

Gherandasanghita, 6.9). The colour of the petals 2 Dwadashadala (twelve-petalled) Saroja
is white, as the lotus is white. On the twelve (lotus), or Padma (lotus), mentioned in the petals are twelve letters, so the lotus is called Tararahasya, ch. 4, p. 23; Shaktanandatararigini, the dwadasharna (twelve-lettered). The letters 4.31,32; Gherandasanghita, 6.9.

are Ha, Sa, Kha, F reng, Ha, Sa, Ksha, Ma, 3 Dwadashapatraka (twelve-petalled), men-La, Wa, Ra, Yung ( - Gheradasanghita, 6.10) tioned in the Mridanitantra, quoted in
which constitute the Guru-mantra, and are

Amarasanggraha MS.

arranged from right to left. The colour of the 4 Urdhwamukha (upward-face) padma mantra-letters has not been mentioned. As (lotus), mentioned in the Bhutashuddhitantra, Guru is white in colour, so the mantra-letters ch. 8, p. 8; Sammohanatantra, Part 2, ch. 2, would also be white, as the form and the mantra p. 2; Shaktanandatarangini, 4.30.

of Guru are identical.

5 Shukla (white) Abja (lotus), mentioned The pericarp of the lotus is always with its in the Tararahasya, ch. 1, p. 2; Mahanirwana-face upward ( - Purashcharanarasollasa, ch. 8, tantra, 5.26.

p. 8; ch. 9, p. 9), so it is called urdhwamukha 6 Gurupada padma (lotus with Guru's feet),
padma (upward-face lotus). The top of this
mentioned in the Kamadhenutantra, ch. 17,
lotus is adorned with the thousand petals
p. 23.

(like an umbrella) ( - Gandharwatantra, ch. 5, 7 Gurupura (Guru chakra), mentioned in
p. 23); as the thousand-petalled lotus stands the Sammohanatantra, Part 2, ch. 4, p. 4.

above the pericarp of the twelve-petalled lotus 259

The Chakra System

( - Tararahasya, ch. 1, p. 1), and on the outside ranarasollasa, ch. 9, p. 9). This means that there ( - Sammohanatantra, Part 2, ch. 2, p. 2). The is a triangle in the pericarp, which is formed pericarp of the twelve-petalled lotus is like a by the Brahma, Wishnu and Shiwa lines, that circular moon region ( - Gandharwatantra, ch. 5, is, the A-Ka-Tha triangle. So it has been said p. 23), consequently, it is moon-like, lustrous that the splendorous Kundalini-coils are in the and nectarous ( - Purashcharanarasollasa, ch. 8, pericarp ( - ibid., ch. 9, p. 9), that is, inside the p. 8). It is the place where concentration on triangle in the pericarp. More clearly, the Guru should be done. For this, the detailed pericarp contains a triangle in which lies Kundali, knowledge of the pericarp is necessary.

so it is said to be in the form of three and a half It has been stated: 'Inside the open pericarp coils ( - ibid., ch. 8, p. 8). Because of the presence of the (twelve-petalled) lotus is a triangular of Kundalini, the triangle is called abalalaya.

region (abalalaya), formed by the lines beginning The triangle in the pericarp is formed by the with A, Ka and Tha; in the corners of the tri-lines beginning with A, Ka and Tha ( - Mridani-angle are the letters Ha, La and Ksha, and all tantra, quoted in Amarasanggraha MS; Sam-these form a diagram; I adore it' (Padukapan-mohanatantra, Part 2, ch. 2, p. 2; Gherandasan-chaka, Verse 2; here, the text interpreted by ghita, 6.11), and within the triangle in its Kalicharana has not been strictly followed; corners are the letters ha, la and ksha ( - Ghera manuscript text in possession of the author's andasanghita, 6.11; Sammohanatantra, Part 2, guru has been used).

ch. 2 p. 2). The triangle is in the nature of The three lines which constitute the triangle Brahma, Wishnu and Shiwa ( - Tararahasya, are A-line, consisting of sixteen letters from a ch. 4, p. 29).

to ah; Ka-line, consisting of sixteen letters from It has been stated: 'Inside that triangle is ka to ta; and Tha-line, consisting of sixteen the region of the jewelled altar (manipitha-letters from tha to sa. The letters on the lines mandala); the whitish-red lustre of the gems and in the three corners within the triangle are in the altar, seems to challenge the brilliance of together fifty-one matrika-units. The triangle the bluish-yellow (pingala) lightning flash; nadalis situated with its apex downward. The A-line bindu as an aspect of the altar is connected starts from the apex and forms the left side of with Supreme Consciousness embodied as Wag-the triangle. On this line are sixteen letters from bhawa-bija (chinmaya wapu) ( - Paduka-a to ah. The A-line is called wama, Brahma or panchaka, Verse 3).

rajas line.

The jewelled altar shines so brightly that it The Ka-line starts from the top of the left appears more splendorous than the brilliance side and forms the base of the triangle. On this of a lightning flash. The compound word
line are sixteen letters from ka to ta. The Ka-nadabindumanipithamandala may be interpreted line is called the jyeshtha, Wishnu or sattwa as manipithamandala with nada and bindu; line. The Tha-line starts from the right end of or nada and bindu and manipithamandala; or
the base line and goes down to meet the apex, manipithamandala in the form of nada and bindu.

thus forming the right side of the triangle.

The commentator Kahcharana has rejected the On this line are sixteen letters from tha to sa.

third alternative because of the dissimilarity The Tha-line is also called the roudri, Shiwa of their colours. He says that as nada is white or tamas line. The letter ha is at the apex, la at and bindu is red, they can never be whitish-the left corner and ksha at the right corner, red which is the colour of the altar. But this is inside the triangle. These lines and letters form not a strong argument. The white and red
the Power-yantra - the triangular process of when mixed together produce the patala (pale Kundalini, called abalalaya.

red) colour. He explains that nada is below, It has been stated that there are three gunas bindu is above, and the region of the jewelled (as three lines) in the pericarp of the twelve-altar is in between the two. He states that petalled lotus, and (the lines) are in the nature

'chinmaya wapu' is the body of nada, bindu and of Brahma, Wishnu and Shiwa ( - Purashcha-manipithamandala in the form of knowledge.

260

Exposition of the Chakras

He does not accept that 'chinmaya wapu'

her great power of absorption, being in Shiwa, stands for wagbhawa-bija because, as G u r u is by which all cosmic principles are absorbed into white, his bija is also white, and the attribute her. Hangsah represents a p a i r : H a n g is Shiwa of whitish-red lustre to the bija does not fit.

and Sah is Power as kundalini.

But the words in this verse should be translat-It has been stated that concentration should ed technically, as they indicate the modes of be done on G u r u in Hangsah ( - Kularnawa, concentration to be practised. W h e n concentra-ch. 4, p. 2 2 ; Nilatantra, ch. 1, p. 1); also, con-tion is done on G u r u in form, he is thought of centration is done on G u r u in hangsah-seat as white in colour a n d is on the jewelled altar ( - Shyamarahasya, ch. 1, p. 3). Hangsah is of whitish-red lustre. But concentration is also above the altar ( - Gherandasanghita, 6. 12), that done on the mantra-form of G u r u . Chinmaya is in bindu, which is above the jewelled altar.

wapu means Chit or Supreme Consciousness

So, bindu is Hangsah, that is, kundalini united embodied as Wagbhawa-bija, t h a t is Aing which with Shiwa. And from a mantra viewpoint,
is the Guru-mantra. Nada-bindu is an aspect Hangsah is in the bindu of the Guru-bija-mantra of the jewelled altar. T h e jewelled altar becomes Aing.

absorbed in the nada-bindu of the bija Ai to form It has been stated: 'There, that is, in the Guru-bjja-mantra. In concentration on the

Hangsah-seat, are the lotus-feet of G u r u from mantra-form, the jewelled altar is not thought of, which the saffron-like red-coloured and honey-but only the bija Ai with nada-bindu, that is, imbibed nectar flows, and which are cool like Aing.

nectar of the moon (or the rays of the moon) T h e manipitha (jewelled altar) has simply and the place of all good; my mind contemplates been called pitha (altar) which is with nada-t h e m ' ( - Padukapanchaka, Verse 5).

bindu and is beautiful ( - Gherandasanghita, G u r u ' s feet are actually the source from which 6.12). T h e manipitha has also been called bright the streams of life-substance of red colour singhasana (throne) in the Kahkalamalinitantra, containing the essence of vitality (makaranda) ch. 3, p. 7. T h e r e , it has been stated t h a t splendor-constantly flow; and concentration on that
ous Antaratman (Brahman) is in the thousand-causes revivification of the mind and revitali-petalled lotus; in addition to it, there is (within zation of the body.

the twelve-petalled lotus which is the lower

' T h e lotus-feet of Guru are in the hangsah-aspect of the sahasrara) the bright throne between seat, as it has been stated that the footstools nada and bindu on which G u r u is seated, who (paduka) of G u r u are in Hangsah' ( - Gheranda-is to be contemplated on. O n , a n d in connection sanghita, 6.12). 'Where the footstool is, there with, nada is a lustrous position to be thought is G u r u , a n d concentration on G u r u should be of as the jewelled altar or bright throne in gross done there' ( - ibid., 6.13). T h e footstool is form of concentration, above which is bindu.

the spiritual symbol of G u r u , indicating the Above it is hangsah-pitha (seat). It has been presence of G u r u .

stated: 'Above it, there is the primordial Hangsah It has been stated: 'I adore the lotus feet of who is the centre of splendour, growing like a G u r u , situated in the lotus lying in contact with flame, and who manifests himself as the destroyer the h e a d ; the lotus feet are on the jewelled of the universe by his great power of destruction; footstools and all unspirituality disappears when I do concentration on him' ( - Padukapanchaka, one comes in contact with t h e m ; they are red Verse 4). Above it means above the space
like young leaves; their nails are as bright as which is above nada, that is, manipitha. Above the m o o n ; they are moistened with nectar and manipitha is bindu, a n d within the bindu is as beautiful as the lotuses in the lake' ( - Paduka-Hangsah. So, the bindu is the hangsah-seat.

panchaka, Verse 6).

Hangsah is Shiwa and Shakti. Hangsah is splend-G u r u ' s lotus feet are on the jewelled footstool.

orous. This means that Shiwa is in union with This jewelled footstool is not the jewelled altar kundalini. Hangsah is the destroyer of the
situated above nada and below bindu. T h e universe, that is, the aroused kundalini exhibits footstool is on the Hangsah-seat and the

261

T h e Chakra System

Hangsah-seat is in bindu. G u r u ' s feet are always sana (lotus posture), and established in yoga; on the bright footstools in Hangsah, and, in he is two-eyed, calm (in samadhi) and very
fact, they indicate that G u r u , in form, is lying kind; his h a n d s are in wara (granting boons) in Hangsah, where concentration should be
and abhaya (dispelling fear) m u d r a s ; his Power, d o n e .

who is red in colour, is seated on his left thigh and T h e following are the concentration-forms of holds his body with her right hand while holding G u r u .

a blue lotus with her left h a n d ; his eyes are red 1 G u r u is moon-like white with smiling face and his face smiling; he is all bliss and, as God a n d bright eyes a n d his body has odour of (Ishwara), he should be very respectfully saluted p u r i t y ; he wears the garment of flowers, holds a ( - Gandharwatantra, ch. 5, p. 23).

lotus in his h a n d and makes gestures of granting 7 G u r u is like pure crystal (in colour), boons a n d of dispelling fear; he is all dewatas anointed with a fragrant substance, calm and ( - Nilatantra, ch. 1, p. 1).

smiling; he makes the gestures of granting boons 2 G u r u is like a m o u n t a i n of silver, t h a t is, a n d dispelling fear and his look is very kind; he white a n d motionless; he is seated in wirasana.

is with his Power, who is seated on his left thigh, (hero posture), adorned with all ornaments, adorned with white coloured ornaments; he is wearing a white garland and dressed in white in full bliss ( - Shaktakrama, ch. 1, p. 1).

r a i m e n t ; he makes the gestures of granting 8 G u r u is white in colour, adorned with boons and of dispelling fear; his Power (as various ornaments, three-eyed, and seated in Divine Mother) is seated on his left thigh, swastikasana (auspicious posture); he is glad holds with her right h a n d the divine body of to see the lotus-face with ruddy lips of his Power G u r u , and with her left h a n d a blue lotus, and is of red colour by his left side ( - Tararahasya, adorned with red-coloured o r n a m e n t s ; G u r u ' s ch. l , p p . 1-2).

look is kind, and he is with knowledge and in 9 G u r u is white-coloured, two-armed, calm bliss ( - Kankalamalinitantra, ch. 3, p. 7).

and has a pleased countenance ( - Sammohana-3 G u r u is like a m o u n t a i n of silver (white and tantra, Part 2, ch. 4, p. 4).

motionless), he is with his Power w h o has a 10 G u r u is like ten thousand moons, that is, divine face a n d is self-luminous ( - Nirwana-intensely shining white in colour; his hands show tantra, ch. 10, p. 13).

the gestures of granting boons and dispelling fear; 4 G u r u , who is Shiwa, is moon-white, holding he is dressed in white raiment, wears a garland in his h a n d a lotus, a n d making the gestures of of white flowers, and his body is anointed
g r a n t i n g boons a n d of dispelling fear; he wears a with white sandal paste; he is with his Power, fragrant garland of white flowers; his face is who is red, seated on his left thigh; he is divine, smiling and his eyes are bright; he is all dewatas imperishable; he is Shiwa and Supreme Guru

( - Kularnawa, ch. 4, p. 22).

( - Shaktanandatararigini, 4.2).

5 G u r u is splendorous like the a u t u m n a l 11 G u r u is like pure crystal (in colour), moon, t h a t is, shining white in colour, with dressed in silken cloth; smeared with a fragrant lotus-eyes, moon-like beautiful and smiling face, substance and adorned with white-coloured
he wears a garland of divine flowers and is o r n a m e n t s ; he is calm and smiling and his look dressed in divine raiment, and his body is
is k i n d ; he makes the gestures of granting boons anointed with a fragrant substance of divine and dispelling fear and holds a lotus; he is with c h a r a c t e r ; on his left side is his beautiful Power his Power, who is red in colour and is seated of deep red colour; he holds in his h a n d a lotus on his left t h i g h ; she holds his beautiful body and his hands are in the gestures of granting with her right h a n d and a blue lotus with her boons a n d dispelling fear ( - G u p t a s a d h a n a -
left h a n d a n d all this makes a lovely picture; tantra, c h . 2 , p . 2).

G u r u ' s lotus-eyes are full of supreme bliss 6 G u r u is like pure crystal (in colour), ( - Shyamarahasya, 1.10).

adorned with white-coloured ornaments, wear-12 G u r u is two-eyed, two-armed, and dressed ing a garland of white flowers, seated in p a d m a -
with white r a i m e n t ; he wears a garland of white 262

Exposition of the Chakras
flowers and his body is anointed with the white and a blue lotus with her left h a n d . T h e sandal paste; one of his hands shows wara-Power is red in colour and has a face as
m u d r a (the gesture of granting boons), and the beautiful as a lotus.

other makes abhaya-mudra (the gesture of
dispelling fear); he is calm and very kind; his Power (Shakti) embraces him (by her right Explanation
arm, lying on his left side) and holds with her left hand a blue lotus; he is gracious-looking T h e twelve-petalled lotus is a great centre of and smiling and grants the desires of his
concentration. Here, dhyana is perfected and worshippers ( - Mahanirwanatantra, 5 . 2 6 - 2 8 ) .

developed to its highest level, and transformed 13 G u r u is divine, three-eyed, two-armed, in sahasrara into samprajnata samadhi. T w o and dressed in white r a i m e n t ; he wears a garland m a i n forms of dhyana are practised h e r e : first, of white flowers and his body is anointed with dhyana on form; and finally, dhyana on
the white sandal paste; he is with his Power, who luminosity. Dhyana on G u r u is the concentra-is red in colour ( - Gherandasanghita, 6 . 1 3 - 1 4 ) .

tion on form, and dhyana on Kundalini is the 14 G u r u is like pure crystal (in colour) and concentration on luminosity.

two-eyed; he makes the gestures of granting From the m a n t r a viewpoint, G u r u is derived boons and dispelling fear; he is Shiwa and very from the matrika-letters Gang, Ung, Rang and beautiful ( - Shiwapurana, 3.3.64).

Ung. Gang exhibits attributes and is also beyond 15 G u r u holds in his h a n d a book (wyakhya-attributes; it contains five dewas a n d powers, m u d r a ; it can also be translated a s : G u r u holds a n d five prana-wayus; there is Kundali in it; a book and makes the gesture of granting boons); it is like the morning sun (vermilion) in colour.

he is delighted, smiling, tranquil, contented a n d Ung contains five dewas and five prana-wayus; kind; he is Brahman ( - Brahmawaiwartapurana, Kundalini lies in it; it is yellow in colour. Rang 1 . 2 6 . 6 - 7 ) .

contains five dewas, five prana-wayus, three From the above descriptions, the form of G u r u Powers; in it lies Kundali; it is like red-lightning for concentration is as follows:

(shining red in colour). So, the basic power of G u r u is Kundalini and there are five Shiwas 1 G u r u is either moon-white or like pure and Powers in a latent form in him.

crystal in colour.

T h e ga-aspect is the highest spiritual know-2 He has two eyes. He may also be thought of ledge arising from samadhi. It has been stated as three-eyed. His eyes are bright.

that G u r u removes darkness arising from un-3 He has two arms. He makes the gestures of spirituality, designated by 'gu', by control, granting boons and dispelling fear; or
designated by ' r u ' ( - Dwayopanishad, Mantra holding a book in one of his hands, and

4). But the meanings of 'gu' and ' r u ' as stated showing wara m u d r a (granting boons) with here are secondary. In the Yamala, it has been the other h a n d .

stated t h a t 'gu' means which gives success, and 4 His face is lustrous, calm, contented,

'ra' is w h a t burns impurities, and 'u' is Shiwa, delighted, kind and smiling.

so G u r u is in the nature of these three 5 He is dressed in white r a i m e n t ; he wears ( - Shaktanandatarangini, 2.8). This is also the a garland of fragrant white flowers, a n d is secondary meaning.

adorned with ornaments of white colour;

T h e U-aspect is Shiwa. So it has been stated his body is smeared with the white sandal
that G u r u is Shiwa ( - Kularnawa, ch. 4, p. 2 2 ; paste.

Purashchararcarasollasa, ch. 8, p. 8; Shaktan-6 G u r u assumes padmasana (lotus posture), andatarahgini, 4 . 2 ; 4 . 5 ; Shiwapurana, 3.3.64); swastikasana (auspicious posture), or

G u r u is Brahman ( - Gandharwatantra, ch. 5, wirasana (hero posture).

p. 2 4 ; Tararahasya, ch. 1, p. 2; Brahmawai-7 His Shakti (Power) is seated on his left
wartapurana, 1.26.7). But Shiwa or Brahman
thigh, holds his body with her right hand
has two aspects; as Supreme Consciousness

263

T h e Chakra System
without the limitation of mind, and as Powerand without thought, on the splendour of

Consciousness manifesting mind in the form of Kundalini. Now, the form aspects of Guru samadhi-consciousness. Supreme Consciousness and his Power are absorbed into Kundalini is full, infinite and static in which Supreme Power and she appears as splendorous. On the accom-remains in Shiwa as Shiwa. H e r e , Shiwa is plishment of dhyana-on-splendour, the practi-Parama Shiwa, Brahman is without attributes.

tioner is able to pass into the sahasrara proper and At this stage, Shiwa-consciousness is not limited attains samprajnata samadhi in which his whole by the mind, so it is non-mental, and supreme consciousness becomes splendorous Kundalini.

and infinite. This is the asamprajnata-samadhi-Concentration on G u r u consists of the follow-consciousness. This aspect is in G u r u in latent ing stages.

form. T h e aspect which becomes manifest in 1 Thought-concentration o n : the white

G u r u is Power-Consciousness a p p e a r i n g in form.

twelve-petalled lotus on which is twelve-lettered In this aspect, G u r u is Ishwara ( - Gandharwa-G u r u - m a n t r a of white colour; the pericarp of tantra, ch. 5, p. 23), that is, he is endowed with the lotus is moon-white.

omnipotency a n d omnisciency. He is divine 2 Thought-concentration o n : the a-ka-tha (dewa) ( - Gherandasanghita, 6.13). He assumes triangle, red in colour, situated within the a mental form ( - Purashcharanarasollasa, ch. 9, pericarp, with its apex downward, and with all p. 9), t h a t is, Parama Shiwa appears in subtle letters which a r e on the three lines - starting form as G u r u in dhyana. Consciousness in from the left line, then the base line and finally dhyana is in the form of Shiwa when concentra-the right line, a n d the letters ha, la, ksha in the tion is d o n e on G u r u .

corners.

G u r u as Shiwa is beyond the six Shiwas -

3 Thought-concentration o n : nada of white Brahma, Wishnu, R u d r a , Isha, Sadashiwa and colour, situated above the triangle; above nada Parashiwa, a n d , therefore, he is the seventh is the jewelled altar of very bright whitish-red Shiwa who is Parama Shiwa, a p p e a r i n g in form.

colour; a n d above it is bindu of red colour.

So, G u r u is Parama Shiwa in form. G u r u is 4 Thought-concentration o n : Guru-bija
with his Shakti (Power). But his Power is
mantra Aing of white colour, lying within the beyond the six Powers lying with six Shiwas.

triangle.

In Parama Shiwa, Supreme Power becomes one

5 Thought-concentration o n : luminous
a n d the same with Shiwa. In G u r u , the Power Hangsah, lying within the bindu of the bija-is manifested. G u r u a n d his Power are the mantra Aing. Note. Hangsah is Shiwa in union replica of Shiwa-Shakti principle. His Shakti with Kundalini, and by deep concentration is Kundalini in form. T h e ra-aspect of G u r u is Shiwa-Kundalini should be aroused as Guru

Shakti a n d the u-aspect indicates her union and his Shakti in form.

with Shiwa. So, in concentration-form she is 6 T h o u g h t - c o n c e n t r a t i o n : within the pericarp seated on G u r u ' s left thigh a n d in embrace.

of moon-white colour of the white twelve-

It has been stated t h a t G u r u ' s Power is called petalled lotus is the red triangle and above it is u n m a n i ( - Purashcharawarasollasa, ch. 9, p. 9 ) .

white nada, and above that is the shining

U n m a n i is that power by which consciousness whitish-red jewelled altar, and above the altar is becomes free from all objects, a n d is established red bindu, a n d within bindu is G u r u of moon-in Shiwa-form. This is the highest state of like white with his Shakti of red colour. From the samprajnata samadhi. This power arises from G u r u ' s feet the saffron-like red life-substance is Kundalini, a n d kundalini in form is G u r u ' s continuously being irradiated. Above the head Power.

of G u r u , there is the down-faced white thousand-W h e n dhyana on G u r u develops to its highest petalled lotus, covering him like an umbrella.

point, one is able to go beyond form a n d d h y a n a 7 Dhyana on G u r u and his Shakti in form.

is transformed into a luminous type. This means 8 Dhyana on splendorous Kundalini.

that now it is possible to make dhyana directly Now we come to the sahasrara proper.

264

Exposition of the Chakras

13 Sahasrara

Todalatantra, ch. 2, p. 2; ch. 6, p. 12; ch. 7, p. 14; ch. 9, p. 17; Kankalamalinitantra, ch. 2, T h e sahasrara is the last chakra in the chakra p. 5; Nirwanatantra, ch. 3, p. 5; Guptasadhana-system. It is the thirteenth chakra, numerically tantra, ch. 2, p. 2; Shaktakrama, ch. 1, p. 1; from the muladhara. T h e sahasrara a n d its Tararahasya, ch. 1, p. 2; Mayatantra, ch. 6, lower part, guru chakra, are not situated within p. 5; Purashcharanarasollasa, ch. 2, p. 2; ch. 8, the chitrini nadi, as this nadi ends intracranially, p. 8; ch. 9, p. 9; Wishwasaratantra, c h . l , p . 1 0 ; and the sahasrara, including guru chakra, lies Shaktanandatarangini, 4.15; Purashcharya-in the void region, where there are no nadis.

rnawa, ch. 6, p. 490; G h e r a d a s a n g h i t a , 6.9.

(c) Sahasrara Ambuja (thousand-petalled
lotus), mentioned in the Gandharwatantra,

Terminology
ch. 5, p. 2 8 ; Rudrayamala, Part 2, 27.70; Mridanitantra, quoted in;4marasanggraha M S .

1 Sahasrara (Thousand-petalled), mentioned

(d) Sahasrara Saroruha (thousand-petalled
in the Adwayatarakopanishad, Mantra 13;
lotus), mentioned in the Shaktanandatarangini, Mandalabrahmanopanishad, 1.41; Goutamiya-4.29; Shiwasanghita, 5.188, 198.

tantra, 35.54; Todalatantra, ch. 3, p. 4; ch. 8, p. 16; ch. 9, p. 17; Gayatritantra, 2 . 3 ; Matrika-2 Sahasraradala (thousand-petalled), men-
bhedatantra, ch. 2, p. 2; ch. 3, p. 3; ch. 7, p. 10; tioned in the Kubjikatantra, 5.265; 6.312.

Gandharwatantra, ch. 5, p. 2 4 ; K a m a d h e n u -

3 Sahasradala (with or without Padma, Pan-
tantra, ch. 17, p. 2 3 ; Shaktakrama, ch. 1, p. 1; kaja, Kamala) (lotus with one thousand

Kubjikatantra, 5.263; Tararahasya, ch. 4, p. 2 3 ; petals), mentioned in the Yogachudamanyupa-Bhutashuddhitantra, ch. 2, p. 2; ch. 3, p. 3; nishad, Mantra 6; Nilatantra, ch. 1, p. 1;
ch. 10, p. 9; ch. 14, p. 12; ch. 15, p. 13; M a y a -

K a m a d h e n u t a n t r a , ch. 15, p. 19; Karikala-tantra, ch. 6, p. 5; Purashcharawarasollasa, ch. 2, malinitantra, ch. 3, p. 7; Nirwanatantra, ch. 10, p. 2; ch. 8, p. 8; ch. 10, p. 1 1 ; Wishwasaratantra, p p . 12,14; R a d h a t a n t r a , 5 . 1 1 ; 6.7; 11.9,23; ch. 2, pp. 11, 2 3 ; Mundamalatantra, ch. 2, p. 5; 14.1; Gandharwatantra, ch. 29, p. 112; Kubjika-Koulawalitantra, ch. 3, p. 7; Shaktananda-
tantra, 6.314; Tararahasya, ch. 1, p. 1; Bhuta-tararigini, 4 . 1 ; 4.16; 4 . 2 1 ; 4.34; Shyamarahasya, shuddhitantra, ch. 1, p. 1; ch. 3, p. 3; Wishwa-ch. 1, p. 3; Rudrayamala, Part 2, 22.16; 60.32; saratantra, ch. 2, p. 1 1 ; Koulawalitantra, ch. 3, Mahanirwanatantra, 5. 143; Purashcharyarnawa, p. 7; Shaktanandatararigiri, 4.24, 2 9 , 3 1 ; 9.16; ch. 6, p. 4 9 1 ; Shadamnayatantra, 3.75; 4.54, Shyamarahasya, ch. 1, p p . 3,15; ch. 4, p. 79; 73, 140, 141; 5.99, 103, 243, 389; Shiwasanghita, Brahmasiddhantapaddhati M S ; Amarasang-5.138, 161, 163; Mridanitantra, quoted in Amara-graha M S ; Tattwayogabindu M S ; Padmapurana, sanggraha M S ; Shiwapurana, 3.3.63; 3.5.53; 5.38,73; Brahmawaiwartapurana, 4.21, 174;

Dewibhagawata, 7.35.47; Kankalamalinitantra, Dewibhagawata, 9.42.8; Kularnawa, ch. 4, p. 22.

ch. 2, p. 5.

4 Sahasrara Kamala, Pankaja, or Padma (lotus with a thousand petals), mentioned in the

(a) Sahasrara Padma (Thousand-petalled

Yogakundalyupanishad, 1.86; Brahmawaiwarta-
lotus), mentioned in the Shaktakrama, ch. 1, purana, 1.26.5.

p. 1; Tripurasarasamuchchaya, 5 . 4 1 ;

5 Sahasrachchada Pankaja (thousand-petalled Bhunashuddhitantra, ch. 3, p. 3;
lotus), mentioned in the Sammohanatantra,

Sammohanatantra, Part 2, ch. 4, p. 4;

Part 2, ch. 2, p. 2.

Koulawalitantra, ch. 22, p. 8 1 ; Shaktananda6 Sahasrabja (thousand-petalled lotus), men-tararigini, 4.25; Mahanirwanatantra, 5.86; Shiwa-tioned in the Mundamalatantra, ch. 2, p. 5; sanghita, 5.190.

ch. 6, p. 9.

(b) Sahasrara Mahapadma (the great

7 Sahasrapatra (with or without Kamala)

thousand-petalled lotus), mentioned in the

(thousand-petalled lotus), mentioned in the 265

T h e Chakra System

Purashcharyarnawa, ch. 6, p. 4 9 2 ; Skanda-contact with the top-end of the chitrini nadi, purana, 7.1.31; M a h a b h a r a t a , 12.331.21.

lying intracranially, through wisarga (power-8 Sahasraparna Padma (thousand-petalled
bridge). At the terminal part of the chitrini lotus), mentioned in the Padmapurana, 1.39.153; is the nirwana chakra, which is connected through Matsyapurana, 168.15.

the wisarga, indirectly with the twelve-petalled 9 Sahasradala Adhomukha Padma (thousand-lotus, which is the lower aspect of the sahasrara.

petalled, face-down lotus), mentioned in the Purashcharanarasollasa, ch. 10, p. 11.

10 A d h o m u k h a M a h a p a d m a (the great face-Description
down lotus), mentioned in the Purashcharanarasollasa, ch. 9, p. 9.

T h e sahasrara has 1000 petals ( - Shatchakra-11 Sthana (literally, a place; here sahasrara), nirupana, Verse 4 0 ; Yogachudamanyupanishad, mentioned in the Yogakundalyupanishad, 1.74.

M a n t r a 6; Nilatantra, ch. 1, p. 1; Kamadhenu-12 Kapalasamputa (a hemispherical covering
tantra, ch. 15, p. 19; Kankalamalinitantra, ch. 3, over the skull, t h a t is, technically, sahasrara), p. 7; Nirwanatantra, ch. 10, p. 12; Kularnawa, mentioned in the Yogashikhopanishad, 1.76.

ch. 4, p. 2 2 ; Kubjikatantra, 6.314; Bhuta-13 Wyomambuja (lotus in void), mentioned
shuddhitantra, ch. 3, p. 3; Sammohanatantra, in the Yogashikhopanishad, 6.48.

Part 2, ch. 2, p. 2; Purashcharanarasollasa, 14 Wyomambhoja (lotus in void; void lotus), ch. 8, p. 8; Shaktanandatarangini, 4.29; Shyama-mentioned in the Tripurasarasamuchchaya, 4.12.

rahasya, ch. 1, p. 3 ) ; this is why it is called 15 Wyoma (with or without chakra and
sahasrara, sahasraradala, sahasradala, sahasra sthala), mentioned in the Yogarajopanishad, kamala, sahasrabja, sahasrapatra and sahasra-M a n t r a 17; Phetkarinitantra, ch. 14, p. 39; parna.

Gandharwatantra, ch. 29, p. 112.

T h e colour of the petals is white ( - Shathakra-16 Akasha Chakra (chakra in void; void
nirupana, Verse 4 0 ; Kankalamalinitantra, ch. 2, chakra), mentioned in the Soubhagya-p. 5; Kubjikatantra, 6. 314; Sammohanatantra, lakshmyupanishad, 3.9.

Part 2, ch. 2, p. 2; Shaktanandatarangini, 4.29; 17 Shiras Padma (lotus in contact with the

Shyamarahasya, ch. 1, p. 3; Mridanitantra,
h e a d ; topmost lotus; highest lotus), mentioned quoted in Amarasanggraha M S ; Shiwapurana, in the Brihannilatantra, ch. 6, p. 3 1 .

3.3.63); red ( - Shaktanandatararigini, 4.25); 18 Amlana Padma, or Pankaja (fresh or bright yellow ( - Shiwapurana, 4.40.26) and golden lotus), mentioned in the Purashcharanarasollasa, ( - Tripurasarasamuchchaya, quoted in Yogach. 9, p. 9.

kalpalatika M S ) . T h e petals are also v a r i e g a t e d -

19 Dashashatadala Padma (lotus with one-
white, red, yellow, black and green; now they thousand petals; thousand-petalled lotus), men-appear as white, then red, then yellow, again tioned in the Shatchakranirupana, Verse 40.

white, then green ( - Nirwanatantra, ch. 10, 20 Shuddha Padma (pure, or white lotus),
p. 12); also, the petals are white, red, yellow, mentioned in the Shatchakranirupana, Verse 52.

black and green; now it is white, then black, 21 Shantyatita (Sahasrara), mentioned in the yellow, red a n d green; in this manner, the petals Shiwapurana, 3.3.29; Garudapurana, 1.23.48.

acquire different colours ( - Purashcharanara-22 Shantyatita Pada (Sahasrara Chakra), m e n -
sollasa, ch. 9, p. 9).

tioned in the Shiwapurana, 5a. 7.3.

T h e petals of the sahasrara are the seat of all 23 Parama Shiras (supracranial chakra), men-powers ( - Kubjikatantra, 6.315; Nirwanatantra, tioned in the Bhagawata, 10.87.18.

ch. 10, p. 12; Purashcharanarasollasa, ch. 9, p. 9), all mantras ( - Kubjikatantra, 6.315), and the matrika-letters ( - Shaktananda-Position
tararigini, 4.29). T h e r e are 50 matrika-letters T h e sahasrara lies in the void-region where there on the petals ( - Mridanitantra, quoted in Amara-are no nadis; it is outside the cranium, but in sanggraha M S ) . T h e Shatchakranirupana names 266

Exposition of the Chakras
the matrika-letters which are on the petals.

ksha (akaradi kshakaranta). Kalicharana makes There are two readings of the text. In one, the it still clearer. He says that it is to be understood text reads as 'lakaradyairwarnaih', that is, the as m e a n i n g that the fifty letters from a to ksha letters beginning with la. T h e la is the second are to be taken by leaving out la.

la pronounced rha or da. In this connection T h e petals are arranged in twenty layers, Kalicharana says that here it is not meant that each layer containing fifty petals. In each layer, the letters are to be read from the end to the there are fifty matrika-letters on the fifty petals.

beginning (wiloma), but the meaning is to take So the matrika-letters from a to la (rha) or la, and leave ksha out. T h e letter-arrangement ksha go round each layer; and each matrika-has been more clearly stated in the Kankala-letter is on one petal. T h e matrika-letters are malinitantra, ch. 2, p. 5. It says that on the petals arranged on the petals from right to left. T h e of the sahasrara are the letters from a to what is colour of the matrika-letters has not been
the end of ksha (akaradi kshakarantaih). Kali-mentioned in the text. Kaheharana says that as charana interprets anta (after kshakara) as awa-the matrika-letters are white, they should be sana, that is, termination. At the end of ksha thought of as white here (on the sahasrara-is la, so the la is to be taken by leaving ksha out.

petals). (See Plate 24.) But the normal colours This is the opinion of Kalieharana. T h a t the of the matrika-letters are different; some are arrangement of the letters on the petals should white, some yellow, while others are red, smoke-be from the beginning to the end, not the
coloured, etc. In the Kankalamalinitantra (ch. 2, reverse, and from a to la by leaving ksha out has p. 5), it has been stated that the matrika-been stated in the Todalatantra, ch. 9, p. 17.

letters are shining. It m a y m e a n white, or red, It has been declared there that Kundali, being in or any colour. However, when the petals are the sahasrara and seeing Shiwa there, encircles thought to be white, the letters may be taken to Shiwa-linga in the form of a garland consisting be white. W h e n the petals are thought of as of matrika-letters from a to la (akaradilakaranta) having other colours, the letters can be thought in which ksha is in the mouth, that is, ksha of as having the colour of the petals or their becomes the central letter (meru). This garland normal colours.

of matrika-letters is called panchashika mala T h e sahasrara stands with its face d o w n w a r d (a garland of fifty letters). T h e string of this ( - Shatchakranirupana, Verse 4 0 ; Kankala-garland is Shakti-Shiwa. T h e matrika-letters malinitantra, ch. 2, p. 5; Nirwanatantra, ch. 10, strung in the garland are fifty from a to la, p. 12; Tararahasya, ch. 4, p. 2 3 ; T r i p u r a -
and ksha becomes the central letter, and is not sarasamuchchaya, 5.41; Purashcharanarasollasa, counted. T h e japa is m a d e from a to la (anuloma) ch. 8, p. 8; Koulawalitantra, ch. 22, p. 8 1 ; and also from la to a (wiloma). However, the Shaktanandatarangini, 4.29; Shyamarahasya, ch.

arrangement of letters on the petals is from a 1, p. 3; Purashcharyarnawa, ch. 6, p. 490;
to la, and without ksha.

Brahmasiddhantapaddhati M S ) , and its filaT h e text of the Shatchakranirupana (Verse 40) ments are. red in colour ( - Shatchakranirapana, can be read as 'lalatadyairwarnaih', literally, Verse 4 0 ; Tripurasarasamuchchaya, 5 . 4 1 ; Sam-all letters from lalata. T h e usual meaning of mohanatantra, Part 2, ch. 2, p. 2; Shaktan-lalata is the forehead. But it does not apply andatararigini;, 4. 29; Purashcharyarnawa, ch. 6, here. Technically, l a l a t a indicates the letters 490), and they are also lightning-like splendorous a, tha and ha ( - Warnabijakosha). H e r e lalata ( - Purashcharawarasollasa, ch. 9, p. 9). T h e stands for a, so the meaning is, letters from a.

arrangement of the petals is such that the

T h e commentator Shankara explains it as fifty sahasrara appears as bell-shaped. (See Plate 25.) letters from a placed in twenty layers. T h e T h e pericarp of the sahasrara is of a golden colour commentator Wishwanatha says 'all the matrika-

( - Kubjikatantra, 6. 316; Purashcharanarasol-letters from a'. Ramawallabha only says 'letters lasa, ch. 9, p. 9), and is endowed with various from a'. Bhuwanamohana makes it clearer by
powers, and within in it lies all knowledge saying, from the beginning of a to the end of ( - Purashcharanarasollasa, ch. 8, p. 8). H e r e are 267

T h e Chakra System
the seats of Supreme Being ( - Bhutashuddhishe is only known by dhyana. T h e term supreme tantra, ch. 14, p. 12); Shadamnayatantra, 5.103) void has also been accepted in the Tantras.

and Supreme Power ( - Bhutashuddhitantra,

It has been stated that the supreme void (parama-ch. 10, p. 9; Shadamnayatantra, 5.243); it is the shunya) which is inside the triangle of the centre of immortality ( - Shadamnayatantra 5.

sahasrara is with the upward-power (Kundalini), 389). Now we have to study the pericarp in
and dhyana should be done on the supreme
detail.

void ( - Brahmasiddhantapaddhati MS). The

T h e Shatchakranirupana says: 'Within the presence of the void in the triangle of the pericarp of the sahasrara is the full moon (that sahasrara has been mentioned in the Mridani-is, the circular moon-region) which is shining tantra (quoted in the Amarasanggraha MS).

brilliantly and without the spots. It radiates T h e void has been described as the abode of a b u n d a n t light which is nectarous (that is, full Parama Shiwa who is infinite and beyond
of life) and delightful. Inside the circular moon mind-matter (niramaya) ( - ibid.). About the region is the lightning-like luminous triangle void, it has been stated: ' T h a t (that is, void), (trikorza). Inside this triangle is void (shunya) which is well concealed (in another reading: (that is, Supreme Bindu) which lies concealed which is to be kept secret with care) is the main (that is, realizable only by dhyana) and is root of a b u n d a n t and never-ending supreme worshipped by the yogis' ( - Shatchakranirupana, bliss; it is subtle and its pure form becomes Verse 41).

manifest along with nirwarza-kala and moon

T h e presence of the circular region of the (shashi)-kala, that is, ama-kala, by the long and moon (chandramandala) in the pericarp of the regular practice of d h y a n a ' ( - Shatchakraniru-sahasrara has been mentioned in the Kankalapana, Verse 42).

malinitantra, ch. 2, p. 5; Sammohanatantra, In this void is Parama Shiwa. So, it has been Part 2, ch. 2, p. 2; Mayatantra, ch. 6, p. 5; stated: 'Here, that is, in the void, the celebrated Purashcharanarasollasa, ch. 2, p. 2; Shyam--

Dewa (Divine Being) known as Parama Shiwa
arahasya, ch. 1, p. 15; ch. 4, p. 79). Rays are is situated. He is without form (in another read-being emitted from the moon-region ( - T r i p u r a -
ing: he is in his supreme aspect as infinite and sarasamuchchaya, 5.41; Koulawalitantra, ch. 22, formless); he is in union (rasa) (with Kundalini) p. 81). T h e moon-region is in the nature of and is also the one and the same (wirasa) (with consciousness ( - Shiwapurarna, 3.5.53). T h e r e Kundalini); like the sun, he destroys the darkness is a triangle within the moon-region ( - K a n -
of unspiritualness and delusion' ( - Shatchakra-kalamalinitantra, ch. 2, p. 5; Shyamarahasya, nirupana, Verse 42).

ch. 1, p. 15; Amarasanggraha M S ; M r i d a n -

T h e void is a circular process (writta) consist-tantra, quoted in;Amarasanggraha M S ; Tattwa-ing of Kundali- power around the formless Parama, yogabindu M S ) . This triangle has also been Shiwa. T h e void has been clearly explained termed trikuta, t h a t is, three-cornered = triangle h e r e : Shiwa is in the form of Void and the ( - Soubhagyalakshmyupanishad, 3.9; Brahma-circumference of the circle (writta) is Supreme siddhantapaddhati M S ) .

Kundali who is splendorous and is in three and T h e r e is the void (shunya) within the triangle a half coils; the Yamala says that the writta is which lies inside the circular moon-region.

K u d a l i n i Power in whom lies the three primary T h e void has been termed supreme void (para-attributes, and the void aspect (of the writta) shunya), which is with the upward-power (Kun-is Shiwa, who is the great Ishwara; Kundalini dalini), and dhyana should be done here is always there in coils around Shiwa like a snake; ( - Soubhagyalakshmyupanishad, 3.9). Supreme Bindu (Supreme Bindu) is in the nature of

Power as Kundalini lies concealed here ( - Yoga-Shiwa and Shakti (Power) and gives life and rajopanishad, M a n t r a 18). T h e roused Kundali liberation; that eternal Divine Power (kundalini) passes into the sahasrara through the brahma is the source of all in her Nada (Supreme Nada) nadi ( - Todalatantra, ch. 8, p. 16), so she is aspect ( - Shaktanandatarangini, 4.15).

called the u p w a r d power. She is concealed here, This void (shunya) cannot be represented by 268

Exposition of the Chakras
the bijas Ang, Ang, Khang, Thang and Hang.

spiritual knowledge arising in .samadhi); the Hang is the germ-mantra of akasha (void) Supreme Being (Sarwesha, literally, the Lord mahabhuta, so this void is beyond akasha. In of the universe), known by the n a m e of Parama this void, there is neither akasha nor mind. So Hangsah (that is, Parama Shiwa) from whom the it has been termed supreme void (parama-waves of all happiness are continuously over-shunya). It can only be designated by Bindu.

flowing is situated here ( - Shatchakranirupana, But this bindu is not a point. It is 'non-magni-Verse 43).

tudinous' a n d 'non-positional', and still it exists.

Shaiwas (the worshippers of God Shiwa)

Because of this it has been termed Parabindu -
call it (the centre where is Parama Shiwa) the Supreme Bindu. This Supreme Bindu is the
abode of Shiwa; the Waishnawas (the worshippers Supreme Void. It has been stated that Bindu of God Wishnu) call it the abode of Supreme signifies void (Shunya) and also quality (guna) Being (Paramapurusha, that is, Wishnu); others ( - Todalatantra, ch. 6, p. 13). T h e void indicates (the worshippers of Harihara) call it the centre the absence of magnitude and position; there-of Harihara (a conjoined form of Wishnu and fore, it is without mind a n d matter. T h e void Shiwa); those who are devoted to the lotus
is that in which matter-mind and its source feet of Divine Shakti (that is, the worshippers of primus are absorbed, a n d what remains is the Goddess Shakti) call it the centre of Dewi Shiwa in union with his Power (Shakti). Kundali-

(Shakti); a n d other great yogis call it the pure power finally absorbs into her prakriti (primus) place of Prakriti-Purusha ( - ibid., Verse 44).

from which arises the phenomenon of mind-

It has been stated: 'Within the pericarp of matter, and remains in coils in Shiwa. Because the sahasrara, there is the nectarous ocean where-of Shiwa and Power (Shakti) the void is in the in lies the isle of gems, and inside the isle of nature of a writta or circle. T h e void aspect is gems is the wishing tree; there lies a lustrous Shiwa and the quality aspect indicated by the temple with four doors; inside the temple is circumference of the circle is the Power. So it an altar consisting of fifty matnka-letters; there has been said that Parama Shiwa is i m m u t a b l e is a jewelled throne on the altar, and on the and supremely subtle and in the form of Bindu throne is seated Mahakali (Supreme Power) in ( - Todalatantra, ch. 8, p. 15). T h e subtle and union with M a h a r u d r a (Parama Shiwa). He who changeless aspect of Bindu is the void which is is M a h a r u d r a (Supreme R u d r a or Shiwa) is Shiwa. Shiwa is also with his Power. This Power Mahawushnu (Supreme Wishnu) and M a h a -
is in a state of Supreme contraction. This is b r a h m a (Supreme Brahma). T h e three are Supreme Bindu. So Supreme Bindu is both Shiwa one, there is only the difference in n a m e ' ( - Nir-and his Power.

wanatantra, ch. 10, p p . 13-14, abridged). It in-Bindu stands in relation to the sahasrara
dicates that Parama Shiwa (Supreme Conscious-

(Goutamiyatantra, 34.54; Dewibhagawata, 7.

ness) is also called Supreme R u d r a , Supreme 35.47). So it has been said that the sahasrara Wishnu and Supreme Brahma. T h e description of is the centre of Bindu ( - Gandharwatantra, the centre as given here is for the purpose of ch. 5, p. 2 8 ; Mridanitantra, quoted in;Amarad h y a n a .

sanggraha M S ) . This Bindu is Parabindu. It Parama Shiwa is without form ( - Shatchakra-has been clearly stated that the sahasrara lotus nirupana, Verse 4 2 ) ; he is Brahman and immut-which is all pure is the centre of Parabindu able ( - Tararahasya, ch. 4, p. 23); he is only (Supreme Bindu) ( - Rudrayamala, Part 2,

'being' (or he is in himself), fully quiescent and 27.70).

beyond m i n d - m a t t e r ( - Bhutashuddhitantra, ch.

More has been stated about Parama Shiwa:

3, p. 3). This supreme aspect of Parama Shiwa Bhagawan, that is Shiwa endowed with yoga-is beyond samprajnata samadhi, it is only 'reali-power, from whom the nectar (power of eternal zable' in asamprajnata samadhi. In a super-life) is continuously a n d a b u n d a n t l y flowing, concentrated state of consciousness induced by imparts to the yogi whose thoughts are purified samprajnata samadhi ( - Wishwasaratantra,
the real knowledge of A t m a n (the highest ch. 2, p. 11), a highly rarefied form in white 269

T h e Chakra System
colour ( - Tararahasya, ch. 4, p. 23) shines the m o r n i n g sun (that is, shining red in colour), forth. Now, the infinite Supreme Shiwa becomes pure (that is, samadhi-consciousness is maintain-Sakala Shiwa - Shiwa with manifested Power.

ed by h e r ) ; her form is like the hundredth part Now, the individualization of Shiwa and Power of a delicate lotus-filament (that is, she is subtle); occurs.

she is with Kundali-power (para); she is always Shiwa is always with Power (Shakti). In the lightning-like splendorous; she is with her face supreme state both Shiwa and Shakti are formless d o w n w a r d (that is, in one-half coil, crescent); a n d there is no double existence as they are not there is the uninterrupted flow of perpetual individualized. So Shiwa and Shakti are in
bliss and she is the source of the abundantly supreme union as one and the same. This is
flowing nectarous stream.'

w h a t has been called the state of wirasa. W h e n Ama-kala is always in a roused state and not Shiwa and Shakti are individualized, they are subject to growth or decay (that is, unchanging) also in union, a n d this is the state of rasa. So ( - Kankalamalinitantra, ch. 2, p. 5 ) ; she is it has been stated that Supreme Shiwa who also red like the morning sun and is as subtle as assumes a cosmic form and Supreme Kundalini the h u n d r e d t h part of the tip of a hair ( - Tri-are always in the great lotus sahasrara ( - Todala-purasarasamuchchaya, 5.46); this sixteenth kala tantra, ch. 7, p. 14); also, in the sahasrara, there of the moon (ama-kala) stands with her face is the union between Supreme Shiwa and Kunda-d o w n w a r d and is the centre of the constantly lini ( - Bhutashuddhitantra, ch. 3, p. 3 ) ; Supreme flowing nectarous stream ( - Koulawalitantra, Shiwa is with Supreme Kundalini ( - ibid., c h . 2 2 , p . 8 1 ) .

ch. 14, p. 12); Supreme Shiwa is with Shakti About nirwana-kala, it has been stated that: ( - Wishwasaratantra, ch. 2, p. 11). All these Inside it (ama-kala) is the famous nirwana-statements indicate that Supreme Shiwa as
kala (manifested power of absorption of Kunda-Sakala Shiwa assumes form in the sahasrara.

lini); she is the most excellent; she is like the At first the form is non-specific, vast and lumin-thousandth part of the end of a hair (that is, ous. At this stage, the whole consciousness is extremely subtle); she is endowed with supreme in a luminous form and in deepest concentration.

yoga-power (Bhagawati) and is in all beings as This is the state of samprajnata samadhi. W h e n lshtadewata.; she is consciousness herself; she concentration becomes less deep, the luminosity is bent like a crescent moon (that is, in one-half changes into distinct form and it is held in coil); and she is as lustrous as the brilliance of consciousness continuously and without interall suns shining at one time (that is, extremely ruption. This is the state of dhyana. T h e dhyana shining red in colour) ( - Shatchakvanirupana, form is transformed at the highest stage of Verse 47).

concentration into samadhi form. Both Shiwa Nirwana-kala is situated inside ama-kala;
a n d Shakti a p p e a r in dhyana a n d samadhi she is called the seventeenth kala (manifested forms.

power) and is crooked ( - Kankalamalinitantra, A d h y a n a form of Shiwa in the sahasrara ch. 2, p. 5 ) ; she is bent like a crescent moon is as follows: 'Shiwa is like pure crystal in colour; (half-coiled) a n d as subtle as the thousandth he is joyful and smiling; he has three lotus-eyes part of the tip of a hair ( - Tripurasarasamuch-and eight beautiful a r m s ; he wears a garland of chaya, 5.47; Koulawalitantra, ch. 22, p. 81).

1000 lotuses; he is adorned with ear-rings, Nirwana-kala is subtle and in the nature of a necklace of pearls, and handsome anklets'

consciousness ( - Mridanitantra, quoted in

( - Bhatashuddhitantra, ch. 9, p. 8).

Amarasanggraha M S ) . Nirwana-kala is also called Ama-kala and nirwana-kala are situated within the seventeenth niranjana-kala which is as
the triangle of the sahasrara. T h e Shatchakra-bright as the lustre of ten million suns and as nirupana (Verse 46) says: 'Here (that is, within cool as ten million moons ( - Amarasanggraha the triangle situated in the pericarp of the M S ; Tattwayogabindu M S ) .

sahasrara) is the excellent sixteenth power T h e r e is Nirwana Shakti (all-absorbing Kunda-

(kala) of the moon (called ama) which is like li-power) inside nirwaraa-kala. About Nirwana 270

Exposition of the Chakras

Shakti, it has been stated t h a t : inside it (nirwana-able, pure, ever-existing, and static; the wise kala) is supreme and primordial Nirwana Shakti, men call it the abode of Wishnu, some call it splendorous like ten million suns (red and extre-the place of Brahman, others call it the abode of mely lustrous), the mother of the universe; she Hangsah, a n d others again call it the centre of is like the ten-millionth part of the end of a hair, Supreme Being (niranjanapada) who is all
and so, extremely subtle; in her is the constantly (niralamba) ( - Tripurasarasamuchchaya, 5.49, flowing stream of love (indicating that she is and Koulawalitantra, ch. 22, p. 81). It has been in union in supreme love with Parama Shiwa); farther stated that the centre of Nirwana Shakti she is the life of all beings; she graciously conveys is above nirwana-kala; the worshippers of Shiwa the knowledge of Brahman to the mind of the call it the abode of Shiwa, the worshippers of yogi ( - Shatchakranirupana, Verse 48).

Wishnu call it the abode of Supreme Purusha T h e Tripurasarasamuchchaya (5.48) says: Nir-

(Wishnu), others call it the abode of Hari-Hara, wana Shakti is supreme and is situated within nir-the worshippers of Dewi (Divine Power) call wana-kala; she is as bright as the radiance of it the abode of Dewi, and the yogis call it the ten million suns and as subtle as the ten millionth pure place of Prakriti and Purusha ( - Shaktan-part of the end of a hair, so she is concealed; andatarangini, 4.33).

she is matrika, always conscious of Shiwa

It has been stated that there is a linga (Shiwa-

(nityodita) and p u r e ; here lies the seat of Shiwa; linga) in the pericarp of the sahasrara which it is here that the vast nectarous stream flows; is like red-hot gold (that is, shining red in colour); she is without a support (that is, she is in herself).'

but sometimes the linga becomes white, some-Nirwana Shakti is red in colour ( - Koulawali-times black, sometimes yellow and sometimes tantra, ch. 22, p. 81), very subtle and in the blue; sometimes the linga is in the form of form of consciousness ( - Mridanitantra, quoted matrika-letters; it is bright and beyond thought in Amarasanggraha M S ) . It has been stated ( - Mundamalatantra, ch. 2, p. 5). T h e presence that there is nirodhika (the supreme control of Shiwa-linga in the sahasrara has been men-power) in the form of fire within nirwana-
tioned in the Todalatantra, which says that kala where sound is unmanifest, and there lies Kundali, coming into the sahasrara and seeing splendorous supreme Nirwana Shakti who is

Shiwa, encircles the Shiwa-linga in the form the source of the universe (as matrika) ( - Kanka-of a garland consisting of the matrika-letters lamalinitantra, ch. 2, p. 5 ) .

( - Todalatantra, ch. 9, p. 17).

T h e Shatchakranirupana (Verse 49) says:

Above the circular region of the moon in

'Within her (that is, Nirwana Shakti) is the the pericarp of the sahasrara is wisarga (power-centre where lies Shiwa (Shiwapada); it is
bridge) ( - Sammohanatantra, Part 2, ch. 2, beyond mind-matter (amala), eternal, all love p. 2). So it has been stated that the sahasrara and bliss, of pure consciousness; it is revealed in is situated below the wisarga ( - Shatchakrayoga (asamprajnata samadhi); some wise men
nirwpana, Verse 4 0 ; Tripurasarasamuchchaya, call it the place of Wishnu, others call it Hangsah, 5 . 4 1 ; Koulawalitantra, ch. 22, p. 8 1 ; Purash-while the spiritual persons call it the place where charyarnawa, ch. 6, p. 490). Wisarga is Supreme the real knowledge of A t m a n leading to libera-kundalini ( - R a d h a t a n t r a , 2.44). Wisarga is tion is attained.'

the sixteenth matrika-letter associated with a.

It has been stated: 'In Nirwana Shakti

A is the secondary part. Wisarga is like red-changeless and formless Shiwa (Parama Shiwa) lightning (shining red in colour) in which lie is to be realized; it is here that kundali'-power in essence five pranas, five dewatas and all is in the form of m u d r a (that is, in the form of knowledge; it is kundali ( - K a m a d h e n u t a n t r a , ou-letter; or, in love-bliss because of her union 3.16). A (Ang) as the first matrika-letter is the with Shiwa) who again goes back to the adhara coil of Kundali-power a part of which radiates (muladhara) lotus' ( - Kankalamalinitantra, upwards as a straight line indicating an upward ch. 2, p p . 5 - 6 ) . T h e r e is also the centre in direction of force-motion. T h e straight force-Nirwana Shakti of Shiwa; it is eternal, immeasur-motion arises from the coiled force-motion and 271

T h e Chakra System
consists of a starting point and an end point, mination and consciousness. He is the one with-the two points being represented by two perout a second, and splendorous. This indicates pendicular dots. In the sahasrara, the first point that he is with Supreme kundalini who is all lies just beyond ama-kala and the second point splendour. Shiwa is in spiritual union with the just below Supreme Bindu. So, the two points radiant Kundali-power so he is 'Sun'. kundalini form a power-bridge through which Kundalini at the Supreme Bindu level is Shabdabrahman passes from the sahasrara to Supreme Bindu.

where lies parashabda - the principle of sound.

Wisarga is power ( - T a n t r a b h i d h a n a ) , an aspect At this stage, prana - the living-energy principle of kundali-power.

of the Supreme Mother in her power a s p e c t -

Above wisarga (that is, above the second point becomes concentrated to the highest point to of wisarga) is Divine Shankhini ( - Kankalamali-be able to make parashabda manifest as radiant nitantra, ch. 2, p. 5). Shankhini is Supreme Kun-sound (pashyanti) which is Pranawa (Ong).

dalmi in the spiral form. From the view-point of T h e r e is a congregation of 1000 light-powers sahasrara, Shahkhini is above the circular moon-in pranawa, and there is a summation of 50
region where lies the first point of wisarga.

sound units which constitute matrika. At the Technically, the first point of wisarga lies just be-next stage, the radiant sound begins to be trans-yond amakala. T h e second bindu of wisarga lies formed into suprasound (madhyama), and in
u n d e r Supreme Bindu, a n d Shahkhini is above it.

this process 1000 petals are created by the Above wisarga is dhruwa-mandala ( - Sam-1000 light-powers which constitute the sahasrara; mohanatantra, Part 2, ch. 2, p. 2). Dhruwa-and the 50 matrika sounds are released from mandala is infinity of Parama Shiwa. Wisarga the pranawa sound and become distinct and
goes u p w a r d from ama-kala and passes through are combined with the light-powers in twenty-Wishnu-waktra and Guru-waktra to reach
fold strength. Each matrika sound has twenty dhruwa-mandala. Sharikhini as Supreme Kunda-aspects, viz., Kundali-power, three bindus, three lini goes beyond wisarga and reaches dhruwa-gunas, three specific powers, five dewatas and mandala to be united with Sakala Shiwa, and five pranas, which make twenty. Because of this finally to be absorbed into Parama Shiwa.

fact, the petals are arranged in twenty layers, each layer consisting of fifty petals which contain fifty matrika-letters.

Explanation

T h e light-power is from Shiwa-Shakti. Shiwa is represented in white colour and Shakti in Aditya (God Shiwa) is Surya (Illumination); red colour. T h e colour of the light-power is he is the possessor of light-power (rashmi), so he a mixture of white and red which produces
is called Harina; the light-power is in the nature kamala colour which is pale-red. So the light-of consciousness, so he is J a t a w e d a s ; he is the power is of kamala colour and its petaline expan-source of vital power (prana), so he is Parayana; sion is called kamala (lotus) having 1000 petals.

he is without a second and splendorous (eka-Another n a m e of kamala is sahasrapatra (a jyotih); he is with 1000 light-powers (sahasra-thousand petals) ( - Shabdakalpadrumah). 'ka'

rashmi) and exists in 100 forms; he is life in all of kamala means Surya ('sun'), endowed with beings a n d gives h e a t ; he is in all forms (wishwa-illuminating power; 'mala' of kamala indicates rupa) ( - Prashnopanishad, 1.8).

the expression of this power as rashmis - light-T h e secret of the sahasrara has been technically powers. So kamala is the thousand-fold manifesta-expounded by Rishi Pippalada in the above tion of the illuminating power as light-powers mantra. Aditya - the first God as Shiwa with in the form of petals. Also, 'ka' is illumination his aroused Shakti (Power) technically known and is represented by the bija-mantra Wang as Shiwa-Shakti principle, is from Aditi - the ( - T a n t r a b h i d h a n a ) , and 'mala', derived from infinite Supreme M o t h e r . He is the Sun as he mrij, which means 'to sound' ( - Apte). This is in the nature of illumination. He is endowed indicates that the illuminating power in opera-with the light-power having the aspects of illu-tion emits sounds. These sounds are the matrika 272

CHAPTER 13

Physical Purification and

Vitalization

It is often ignored that the body plays an import-Blood circulation should be accelerated above ant role in the development of mental calmness the normal resting level by muscular exercise.

and concentration. Only a purified a n d vital General muscular exercise serves this purpose.

body can function efficiently at a certain organic Automatic deep breathing exercise should be functional level without radiating disturbing a part of the general exercise. R u n n i n g at slow influences on the mind.

and moderate speeds, a n d swimming are

T h e brain which is the central organ of the excellent automatic deep breathing exercises.

body is connected with the mind. A high order In growth-strength exercise, vigorous circulation of functional activities of the brain depends takes place in the skeletal muscles. In constitu-very much upon the state of the blood and its tional exercise, circulation is increased in the adequate circulation through the brain. T h e skeletal muscles as well as in the vital organs.

blood functions affect the cardiac, respiratory, P r a n a y a m i c breathing has special value, so alimentary, eliniinative, endocrine and muscular it should be an important part of exercise. In functions. Physical culture, based on hathayoga, p r a n a y a m i c breathing, circulation is accelerated should be adopted for the normalization of the through the activities of the respiratory muscles body as a whole.

a n d the big muscles of the body remain inactive.

Normalization of the eliminative functions

U n d e r this condition, the increased circulation of the body is an essential factor of blood purifi-seems to produce better effects on the nervous cation and this creates a very favourable
system and the internal organs, as the muscular condition in the brain for its more perfect avidity for materials from the blood is less. It functioning. Some surplus materials tend to is our experience that circulation should be accumulate in the body d u r i n g the course of accelerated both by muscular exercise and
time which do not contribute to its vital functions.

p r a n a y a m i c breathing in order to develop and This state is mainly due to a lack of vigorous maintain a high degree of efficiency of
blood circulation, consumption of foods in
the nervous system and vital strength.

excess of the body's needs, and the bacterial K u m b h a k a (breath-suspension) is an essential unhealthfulness of the colon.

part of p r a n a y a m i c breathing. It produces a Fasting is a natural means of consumption
specific effect on brain functioning. By
and elimination of the accumulated materials.

kumbhaka, a measured compression on the

So, it is a very important factor in the purifica-brain can be applied through compression on tion of the body. By fasting, all the organs of the the ventricles of the brain and the subarachnoid body are rested and become functionally more space by causing an increased venous pressure efficient. Moreover, the cells of the body are of the brain. This compression arouses the vital reenergized. However, knowledge of how to
activities of the nerve cells. In a prolonged fast properly is very important.

kumbhaka, outwardly directed mental

297

Concentration Practices
tendencies causing mental disturbances begin and rest as before. Drink a glass of fresh orange to be internalized, a n d an inner calmness juice in the evening.

develops. T h e practical aspect of the purificatory T h i r d day of fasting.

and vitalizing processes of physical culture Same as second day.

can be briefly considered under the following On the fourth day, the fast should be broken.

five headings: purification, internal cleansing, In the morning, perform colonic autolavage
diet, muscular exercise and p r a n a y a m i c once. T h e n take a bath. Thereafter, take 250 ml breathing.

(8 ozs) of fresh orange juice 4 times a day.

Drink cool water as desired.

On the fifth day, take a milk diet, a milk-
fruit diet, or a fruit-greens diet with some milk; Purification
continue the diet for 7 or 10 days. Thereafter, normal diet should be adopted.

This mode of purification can also be done as U n d e r t a k e a short fast. It cleanses the system, a yearly cleansing.

improves the power of digestion and absorption, gives the body a physiological rest and builds vitality. T h e duration of the fast is three days.

T h e three-day-fast with colon washing will Internal Cleansing
remove all the accumulated contents of the colon and make it clean and healthy.

First day of fasting.

T h e abridged yogic internal cleansing comprises After a normal evacuation of the bowels in
oral cleansing, gastric autolavage, colonic auto-the morning, take a glass (about 3 0 0 - 3 5 0 m l ; lavage, and pharyngonasal water bath. A special 10 or 12 ozs) of lactose drink. This consists of colonic exercise has also been described here.

a glass of w a r m water in which lactose (2 or O r a l cleansing.

3 heaped table-spoons) has been mixed and

Clean the teeth with a fresh tooth-stick made flavoured with fresh lemon juice. T h e n rest for of the semi-hard twig of some suitable plant, 30 minutes. Thereafter, water should be d r u n k or a good toothbrush and toothpaste. Use a
in the following m a n n e r :

tonguescraper in cleansing the tongue. The

Drink a cup of warm water with a little lemon t h u m b should be used in cleansing the palate.

juice taken at intervals of 30 or 40 minutes for Plenty of water should be used in oral cleansing.

3 hours. If there are free evacuations of the T h e mouth should be well-rinsed. Oral cleansing bowels d u r i n g the water-drinking period or should be done every day in the morning.

immediately afterwards, it is not necessary Gastric autolavage.

to cleanse the colon with water. T h e n take a Drink 4 to 6 glasses of water and vomit it out.

b a t h and rest. D u r i n g the resting period, a c u p This gastric cleansing should be done when the of cold water can be d r u n k now and then. But stomach is empty. So, the best time for it is the if there is no evacuation of the bowels, or evacua-morning, after oral cleansing. It can be done tions are not satisfactory, then cleanse the colon about once or twice a month, and during fasting.

thoroughly by autolavage. T h e r e should be three Colonic autolavage.

or four lavages. T h e n cleanse the stomach by Assume a squatting posture in a bathtub filled gastric lavage (only once). Thereafter take a bath with water about navel-deep, or in a basin with and rest. In the evening, take a glass of fresh water. Suck water into the colon through the orange juice.

rectum and get it into the caecum. Then

Second day of fasting.

evacuate the bowels. T h e temperature of the In the morning, start water-drinking (warm
water should usually be lukewarm. For a
water with fresh lemon juice) for 3 hours as thorough cleansing, suction, from three to four on the first day. T h e n colonic autolavage, bath times, should be done in the morning when the 298

Physical Purification and Vitalization stomach is empty. It is done during fasting.

Diet

Suction is also done in the evening, after exercise and before dinner; this suction is usually done once. Thorough cleansing can be done once a Prana as life-dynamism infuses its ojas (intrinsic week, or once a fortnight or every month.

force) into a suitable form of matter by which it is Evening suction can be done once or twice a transformed into a living body. Ojas operates week.

in the living body, as the basic life-force, and Care should be taken not to depend too much from it three fundamental principles of operation on colon washing. Colonic health and efficiency have come into being, by which the body is
should be developed by exercise and diet.

maintained as living matter, termed protoplasm.

Washing is a supplementary means, but it is Brahmanic physiology does not accept that
also necessary.

protoplasm itself is the life-substance but ex-There is a special colonic exercise which is plains that life-force is not a part of matter.

helpful in training the colon to evacuate comIt is accepted as a subtle force capable of being pletely. This exercise should be done in the infused into matter and making it life-like.

morning when the stomach is empty and, if

The cells of the body are not life-substance possible, after a normal evacuation of the bowels.

units, or life-minims. If it were so, then there Laxative foods should be added to the diet in would have been life in the atoms of which the varying proportions according to need. The
cells are constituted; but there is no trace of technique is as follows.

life in them. Atreya says that the body and its First suck water through the rectum to reach different structures are composed of innumerable only the lower half of the descending colon.

extremely minute and imperceptible con-

Retain the water and then perform the following stituents, that is, atoms. The atoms are the abdominal exercise in this order: (1) Nouh, minima of matter and they maintain the entire from right to left, 15 to 30 times; (2) Nouli, material structure. Atoms maintain the material rolling, 15 to 30 times; (3) Downward abdominal aspect of protoplasm, in which the life-force wave-motions, 15 to 30 times. Rest.

functions. This physiological dualism was the There may be an evacuation after this ex-accepted theory in ancient Indian physiology.

ercise; if not, do not worry. Practise this exercise The three principles, by which the body as a either every day or on alternate days, until living organism is maintained are technically colonic efficiency is sufficiently developed.

termed wayu, agni or pitta, and soma or kapha.

There is also a suggestion-method which is

Wayu is the principle of bioenergy. It operates helpful in making the colon evacuate normally.

in the body in relation to, and in cooperation Suggest to your colon, with concentrated
with, agni and soma. Agni is the catabolic
thought and with the belief that it will obey it, principle by which substances of the body are that it should function normally and effectively broken down to release energy to be utilized in every day. Do it for a few minutes. It can be the bodily functions. On the other hand, soma done any time. Mental calmness is very helpful is the anabolic principle by which the broken for the evacuative function of the colon.

down parts of the body are reconstructed and Pharyngonasal water bath.

also new construction is effected. The anabolic Take a glassful of water. Draw the water
processes require energy to function and this through the nostrils and eject it through the energy is released by the catabolic processes.

mouth. The water should be lukewarm or cold The catabolic functions also require energy and (not too cold). Take about 450 ml (15 ozs)

that is connected with wayu.

of water. This should be done every day in the Agni is in the nature of fire to which the
morning, preferably after oral cleansing.

oblation of substances in the body is naturally and constantly being offered owing to the
influence of ojas. Bioenergy which remains
latent in the tissues or substances in the body be-299

Concentration Practices
comes available to the body as energy for motion tissue has been included in the connective tissue.

and heat by the action of agni, that is, catabolism.

T h e fluids of the body have not been included T h e cellular, nervous and endocrine activities, here. T h e fluids are blood, lymph and tissue and all other organic functions are carried out by fluids. Cartilage has been included in the skeletal activated bioenergy. T h e heat which is thus tissue. T h e muscle tissue presents three forms: produced cannot be changed into any other
skeletal, cardiac and smooth.

forms of energy. H e a t is necessary for the body.

On the other h a n d , rasa (colourless fluid) It is associated with all functional activities a n d a n d blood a r e enumerated as two separate it maintains the normal body temperature.

d h a t u s ; fat has been taken as a d h a t u ; marrow T h e excess of heat is eliminated from the body and gonadal substances have been counted as by evaporation, convection and conduction.

two kinds of dhatus. It appears that marrow T h e action of agni, at a certain point, causes a (majja) has been used here in a broader sense reaction in bioenergy which then tends to
to include not only bone marrow but also
conserve the substances of the body and energy.

marrow-like spinal cord and brain, that is, This activates soma which exhibits its 'cooling'

nerve tissue. So, practically all dhatus, except function. Soma utilizes the energy released by gonadal substances (shukra), are tissues, and catabolism in its cooling process of synthesizing they function like a tissue.

substances which become parts of the body. It is Rasa is the water content of the body. It is anabolism. All the processes which are going on in all parts of the body. T h e water content is in the body - the breaking down of substances higher than solids. About 60 per cent of the body and the release of energy on the one h a n d , and, is water. T h e entire body water may be divided on the other h a n d , conservation of substances into two p a r t s : intracellular and extracellular.

and energy - are due to pranic ojas, and,

T h e intracellular fluid is more than half of the consequently, they are pranic functions in the total body water. T h e rest is the extracellular body and are technically termed pranana, i.e., fluid which comprises interstitial fluid, lymph, w h a t is now known as metabolism.

plasma water, and fluids in the cartilage and bone T h e r e are a n u m b e r of root substances or (transcellular fluids).

constituents of the body, which maintain its T h e influence of ojas makes body-water a
integrity. These substances are the main sites most i m p o r t a n t element in the body, and where the action of ojas as the vitalizing principle without it life-processes cannot function. First is more forceful. These substances have been of all, substances which are catabolized to re-termed dhatus. A d h a t u is that which holds, lease energy, a n d substances which are an-maintains or contains the concentrated ojas.

abolized for the conservation of body tissues Ojas is in all parts of the body, but it is in greater and energy come from outside the body as
concentration in dhatus. T h e r e are seven kinds foods. T h e natural foods need to be transformed of d h a t u s , viz., rasa (body-water), rakta (blood), into their simpler forms for absorption into mangsa (muscle), meda (fat), asthi (bone),
blood. This is done in the alinientary canal.

majja (marrow) and shukra (gonadal sub-

Digestion requires a certain amount of water stances). T h e degree of concentration of ojas in the stomach and small intestine. T h e main in all d h a t u s is not the same. It is lowest in body-sources of water in the gastrointestinal tract water, and highest in gonadal substances.

during digestion are water which has been

D h a t u s are not exactly the tissues of the body.

drunk, water-content of foods, and fluids secreted A tissue is a collection of similar cells a n d their by the salivary a n d gastric glands, small intestine, intercellular substances, having a particular pancreas and liver.

function. It is the basic anatomical and phy-Now, purified and fluidiform basic food
siological component of the body. T h e basic substances are absorbed through the intestinal tissues of the body have been classified as these: mucosa into the blood plasma. In the plasma epithelium, connective tissue, skeletal tissue, the blood cells are suspended. Since the plasma muscular tissue a n d nervous tissue. Adipose and the cells, in the form of a red fluid, are 300

Physical Purification and Vitalization enclosed within the blood vessels, blood has The fat-absorbing adipose tissue, which is the been regarded as a distinct dhatu. Plasma is main part of meda dhatu, is able to take up actually a part of the extracellular fluid. A excess fat, store it, and then release it when the continuous transference of the nutrients occurs body needs it. Another unusual function of
from the blood plasma to the interstitial fluid fat is to form a thin sheath of subcutaneous fat in the capillaries, and then from the interstitial over the skeletal muscles, which gives them a fluid to the intracellular fluid. This process also smooth appearance. Such fat-coated muscles, removes excretory substances from the cells to if rightly developed, are able to exhibit great the extracellular fluid. So, we see that body-strength and very strong contractive power, water (rasa) plays a most important role in by which they are made to appear as hard as pranana (metabolism). But this transport system rock. These muscles can also be made to relax is maintained by the blood movement through-voluntarily to such an extent that they seem as out the body. The blood movement is prin-soft as butter.

cipally maintained by the heart, and is assisted Then comes bone. 11 gives support and stability by the vascular smooth-muscle and skeletal
to the body and is involved in motion. The next muscular movements. Ojas is here in higher
is marrow. As bone marrow, it is the source of concentration. It is the red cells which carry the red blood corpuscles. Marrow as brain is the oxygen to the cells.

fundamental control centre of the body, and it is The next higher dhatu is muscle. Muscle
the only organ which reacts in response to mental consists of cardiac, smooth and skeletal. Cardiac activities. Ojas is very active here.

muscle has an inherent power to exhibit automatic rhythmic contraction which is utilized as a pump to maintain blood circulation. The level of circulation can be increased by muscular Sexual Dynamism
exercise. It is the skeletal muscles which can be willed to make movements. Muscular
movements have far-reaching effects on

Shukra is the seventh dhatu, in which the
the body. The entire organic system, in-
concentration of ojas (life-force) is the greatest.

cluding the nervous system, can be influenced Shukra is, fundamentally, sexual energy,
favourably and its functions can be improved by functioning in relation to, and as an essential muscular exercise. Muscular exercise comprises part of, sexual secretions produced by the
posture exercise, contraction-control exercise, sexual glands of the female and male. Sexual growth-strength exercise and speed-endurance secretions are both external and internal. This exercise. Smooth muscle is widely distributed energy system is sexual dynamism, which creates in different organs. It is found in the alimentary the sexual urge involving emotions, thoughts canal, kidney, ureter, bladder, urethra, trachea, and body. The urge is the continuous sexual bronchus, and female and male sexual organs.

impulse towards consummation by overcoming

The movements of smooth muscle are
all obstructions. So, the desire for enjoyment, involuntary, but the skeletal muscular move-and the enjoyment itself, are not artificial but ments exercise a great influence on it. The ojas real. The desire is not a graft, but a part of blood-concentration in the muscles is high, and,
bone-muscle-mind. No amount of moralizing
consequently, muscle exhibits dynamic function or philosophizing is helpful in nullifying the by which every part of the body is influenced.

desire.

The next is fat. In the body, fat is found in It has been suggested that if a large amount three main forms: neutral fat (triglycerides), of energy is spent by doing heavy or long-phospholipids and cholesterol. Phospholipids continued muscular exercise, the strength of and cholesterol are integral parts of the cells.

the urge may be decreased until it is almost However, large quantities of fat are stored as dormant. There may be a temporary lack of
neutral fat in the adipose tissue - the fat depot.

desire due to an accumulation of a very large 301

Concentration Practices
a m o u n t of fatigue-products in the system. But essentially herbivorous diet or a mixed d i e t -
as soon as the body recuperates, sexual desire all have the same effects. A restricted diet does returns. In m a n y cases even heavy exercise not affect sexual desire very m u c h ; in some fails to suppress desire. Consequently, it is cases it m a y be reduced.

difficult to get rid of the 'horror of sex'. Prolonged An ascetic m o d e of life, with reduced diet mental work also does not help. Of course, it is and sleep and endurance of the rigours of the possible to lessen its intensity by devotion to seasons, does not make desire impotent; in
certain ideals with great fervour a n d attention.

certain cases, it m a y reduce sexual desire. It has W h e n the desire is quiescent, this diversion been said t h a t a restricted protein diet decreases m a y afford t e m p o r a r y relief, but when it is sexual desire. Evidence shows that a diet com-ardent, the ideal is shattered.

prising rice, vegetables and some fish maintains It has been said that unusually intelligent strong sexual desire. Overeating stimulates sexual and brilliant persons lead a sexually continent desire. Similarly, highly complicated and rich life. A few examples, which include Newton, food has the same effect. A short fast does not K a n t , Pascal, Carlyle, Leibniz a n d Beethoven, decrease sexual desire, but a prolonged fast are given as demonstrations. But it has also causes a decrease.

been stated that these m e n were u n b a l a n c e d W h a t do the yogis say about this question?

a n d unhealthy. However, there have been also First of all, let us investigate the mode of life highly intellectual persons a n d even geniuses they usually lead. We can classify the yogis w h o have led a loose sexual life. T h e a u t h o r into two g r o u p s : ordinary practitioners, and was acquainted with a highly intelligent m a n yoga masters. T h e yoga practitioners are advised w h o knew more than thirty oriental a n d to restrain sexual desire; and they try to do so occidental languages, b u t led a loose life a n d as best they can. T h e net result is that they died prematurely. He also knew a talented
generally lead a well-controlled sex life in which musician w h o showed extraordinary ability all excesses have been abandoned, but comin vocal music, but h a d very loose sexual morals.

plete control is rarely attained.

T h e effects on intelligence of conservation of If we investigate the lives of yoga masters, sexual energy have not been clearly d e m o n -
we find that there are two categories: those who strated, because it is very difficult to find a have led a partially controlled, a n d those who person with brilliant thoughts, leading a life have led a completely controlled, sex life.

in which the sex urge has been fully controlled.

Goutama Buddha, Chaitanya, Bhaskarananda

Does great muscular strength require com-
and Ramakrishna were married. Buddha and plete sexual control ? Not a single strong m a n can Bhaskarananda each had one son in the earlier be found who has led a life of complete sexual part of their lives, and thereafter led lives of continence. D u r i n g intensive physical training, complete control. On the other h a n d , though some strong men stop entirely all sexual in-Chaitanya a n d Ramakrishna were married, they dulgence, as the c h a m p i o n wrestlers of I n d i a , had no children, a n d there is reason to assume or the boxing champions of the West, while
that they led a life of complete control.

others follow moderation. Anyhow, heavy train-Shahkaracharya, Tailanga Swami, Bama-
ing indicates the necessity of stopping com-kshepa and Lokanatha were unmarried and led pletely or partially sexual wastages. T h e r e are a life of complete sexual control. These are a also examples of strong m e n w h o led a loose few examples. But there were, and still are, sexual life.

yogis advanced in yoga some of whom lead

Food has a great influence on sexual impulse.

(and led) a partially controlled sex life, whereas A well-balanced nutritious diet maintains
others lead a fully controlled sex life.

sexual desire and vigour at a high level. T h e Strict sexual control is necessary when practis-effects of milk or m e a t are practically the same.

ing a d v a n c e d kumbhaka (breath-suspension).

An exclusive milk diet does not cause a cessation A pupil, who has prepared himself by under-of sexual desire. A lactovegetarian diet, an going a purificatory process and is mentally 302

Physical Purification and Vitalization clean, experiences an inner reaction d u r i n g the is the indicator of the nature and quality of the practice of kumbhaka, if he has had sexual
substance contained in food. All foods can be intercourse. T h e reaction indicates t h a t both classified according to their predominant
cannot go together. T h e r e are some persons flavours. T h e r e can be a mixture of flavours who are unable to a b a n d o n sexual indulgence in a food, indicating that that food contains a completely, and, consequently, they have to mixture of substances. Sometimes a flavour may give up the practice of kumbhaka.

be masked owing to different combinations.

At a lower level of concentration, complete T h e r e are six original flavours: sweet, acid, sexual control is not indicated, but there must saline, pungent, bitter and astringent. Con-be moderation, never excess. At a higher level sequently food can be classified into six groups.

of concentration, full sexual control becomes Foods belonging to the sweet-flavour group have a u t o m a t i c ; it is naturally established.

these main qualities: (1) Bringhana, that is, In yoga, there are two most i m p o r t a n t pro-substances which cause tissue repair and processes of gaining voluntary control over the mote tissue growth. In modern terms, these
sex u r g e : wajroli and sahajoli. Wajroli control substances are essentially proteins. In growth, is extremely difficult, and it is only possible fats and carbohydrates may also take part.

for advanced pupils to undertake it. However, Phospholipids are constituents of tissues. T h e y when wajroli. is mastered, the full control over are fats and are derived from food fats. Actual orgasm and ejaculation in the male, a n d over tissue growth, especially muscular growth, may orgasm and fully developed 'receptivity' in accompany the fat accumulation. This
female is attained. T h e whole sexual process accumulated fat is derived from food fats and is completely under control.

carbohydrates. Carbohydrates and fats also

Sahajoli is comparatively easier. A process play a part in growth by supplying enough
of sense-withdrawal at different stages of con-energy needed by the body in various activities, tact, executed both passively and dynamically thus sparing proteins. (2) Balya, that is, subat exact points, is the fundamental part of stances from which the release of energy for sahajoli. A well-restrained indulgence at certain heat and action occurs. These effects are mainly intervals is permitted d u r i n g the first stages of d u e to the catabolism of carbohydrates and fats.

the practice. T h e essential part of the process Protein m a y also take part in the process, es-is to sublimate sexual energy in contact-control, pecially if sufficient quantities of carbohydrates in deep concentration. T h e amaroli process and fats are not available. (3) Jiwaniya, that is, gives a pupil the necessary vigour which
life-supporting substances. In m o d e r n terms is required for the practice of sahajoli.

they are vitamins. (4) Laxative.

It is essentially a chemical regulation of the body.

Foods belonging to the acid-flavour group
are appetizers, digestants, laxatives, blood-forming a n d energizers. These qualities indicate that these foods contain mineral elements.

Functions of Food

Saline-flavour foods have practically the same qualities. Pungent-flavour foods are appetizer, digestant, constipating and stimulating. T h e y Food is the fuel which keeps the metabolic
are helpful in counteracting obesity. Bitter-fire burning in the body. Therefore, its nature flavour foods are digestant. T h e y purify blood and functions should be rightly understood.

and restore the natural relish for food. T h e Food contains substances, the qualities of
astringent quality has m a n y medicinal properties.

which are indicated by their specific flavours.

It causes constipation.

Flavour is the expression of the taste quality belonging to ap-energy which becomes linked to the fluid aspect of the material body. So, the flavour which is in the fluid portion of food 303

Concentration Practices

Food Selection
better in counteracting fat accumulation. When milk does not give satisfactory results in growth a n d development, m e a t should be tried, and vice Let us first take two nourishing foods - milk versa. T h e best milk is t h e . m i l k from young and meat, and m a k e a careful observation of a n d healthy cows. T h e best meat is the flesh their nutritive qualities. Milk and meat both of the young and healthy goats.

belong to the sweet-flavour food group.

F r o m the above studies, either milk or meat According to m o d e r n food science, these two m a y be taken as basal food in a diet. First, let foods are excellent protein foods, containing us consider milk. T h e question which arises in complete proteins.

this connection is: as milk is nutritionally Milk contains bringhana substances (proteins) a complete food and there are no other
which repair the tissues and promote their
foods which alone can take its place, can it growth. M e a t has the same qualities. Milk is form t h e sole article in a normal diet, i.e., strengthening (balya); it means that milk not can milk as a mono-diet be a normal diet?

only causes growth, but along with it, it in-T h e answer is, t h a t a normal diet, which is a creases power or vitality of the tissues. Milk diet for every day should contain foods which also effects perfect repair and maintains or have all flavour qualities in their right propor-enhances vitality in the repaired tissues. This tion, as a p e r m a n e n t balanced diet. So, milk growth-vitality factor m a y be solely d u e to alone, though an excellent food by itself, cannot proteins or, m o r e probably, proteins combined serve this purpose. Milk diet is actually a re-with sugar, fat, mineral elements and vitamins, building diet, indicated in cases where the or some u n k n o w n factors. However, the natural level of vitality and functional efficiency of the body-building materials of milk are highly
body have been reduced to a subnormal level.

effective a n d can support both growth a n d W h e n the growth impulse and vitality
vitality. M e a t also has the properties of in-of t h e cells a r e very low, the alimentary, cir-creasing vitality associated with growth. Milk culatory, glandular and eliminative functions contains jiwaniya substances, that is, vitamins.

are lowered, a n d the body is in a state of sub-Milk is very rich in riboflavin. M e a t also con-health, a n d in m a n y chronic affections, milk tains vitamins. It has more thiamine and less diet is excellent. It has a great therapeutic riboflavin t h a n milk.

value. It is also a wonderful natural means of purifying the whole alimentary canal.

Milk increases sexual vigour. M e a t has the same property. So both milk a n d m e a t fuel T h e next question is whether fruits added to sexual desire. Milk has certain special qualities.

milk, t h a t is, a milk-fruit diet, can be made a It causes an e n h a n c e m e n t of ojas (life-force).

normal diet. Milk-fruit diets are special diets, It has properties which help to maintain youth essentially h a v i n g corrective and rebuilding and develop the natural immunity of the body.

effects. A carefully selected milk-fruit diet may It is also laxative. It is specially valuable for be followed for a prolonged period, but still it children, old people, the sexually promiscuous needs to be supplemented by other suitable
and persons suffering from emaciation. It also foods. Either sweet fruits, acid fruits or both can increases mental energy.

be used with milk. R i p e mango is essentially On the other h a n d , meat is very suitable for a sweet fruit. It is energy-giving, and it in-construction a n d reconstruction of the body, creases sexual vigour. It has also laxative and is very strengthening. It is also valuable effects. R i p e b a n a n a s are sweet fruits. They in cases of emaciation. It is highly beneficial stimulate growth a n d increase energy and for those who do heavy muscular exercise. W h e n sexual vigour. Sweet grapes are essentially the level of growth-impulse of the body is very sweet-flavour fruits. T h e y are highly nutritious, low, and a rapid rate of growth is desired, milk prevent physical decay, increase sexual vigour is more suitable t h a n meat. But when growth and are laxative. Dates are sweet fruits. They is accompanied by an increase in fat, m e a t is p r o m o t e growth a n d strength, a n d increase 304

Physical Purification and Vitalization sexual vigour. O n e or more kinds of fruit can making milk or meat a basic food in a diet, be used in a milk-fruit diet; they can be eaten pulses (dal) can be taken as the chief articles.

alone as fruit or m a y form part of a normal Pulses contain body-building substances (pro-diet. It may be noted here t h a t all sweet fruits teins), almost equal to meat, but they are
increase sexual vigour and desire.

inferior in quality. Therefore, milk or meat Ripe pineapple is a sweet-acid fruit. It gives should be a d d e d to the pulses to raise their energy and is laxative. Kamala (a kind of orange) nutritional value. T h e pulses have a high peris also a sweet-acid fruit which stimulates diges-centage of energy-giving substances (mainly tion and is laxative. Ripe pomegranates are carbohydrate, but also some fat). Some pulses either almost sweet or sweet-acid fruits. T h e y increase sexual vigour. Also, certain pulses are give energy and increase digestive power and laxative, while others are constipating.

sexual vigour. These fruits a n d other acid T h e r e are m a n y kinds of pulses. T h e following fruits can be taken alone, or combined with are commonly used: mudga, or m u g (Phaseolus milk and sweet fruits, or form p a r t of a normal M u n g o ) , masha (Phaseolus Radiatus), chanaka diet. T h e y stimulate sexual vigour.

(chick-pea), kalaya (dry p e a ) , masura (lentil), Milk is an excellent food, the basis of a normal adhaki (Cajanus Indicus Spreng), and triputa diet. To such a normal diet, either rice or whole-

(vetch). To m a k e the pulse diet more balanced wheat bread can be added. Rice and whole-and nutritious, add some rice or whole-wheat wheat are sweet-flavour foods. T h e y are nutri-bread, butter, and liberal quantities of vegetables tious, produce energy and increase sexual vigour.

a n d fruit. Above all, some milk, whole sour Rice is constipating, b u t whole-wheat is laxative.

milk or m e a t should be added to the diet to Some butter may be added to the cereal foods.

improve the qualities of the proteins.

Cow butter is the best. It is a sweet-acid-astrin-In cooking pulses and vegetables, some spices gent-flavour food. It is strengthening and in-can be used. T h e y increase palatability and creases sexual vigour. It is slightly constipating.

give a c h a r m i n g colour to the food. But ex-Various vegetables, including leaves, flowers, cessive spices should never be used. T h e com-fruits, stalks and bulbs, should be added. And monly used spices a r e : coriander seed, cummin finally, both sweet and acid fruits should be a d d -
seed, anis seed, turmeric, ginger, black pepper, ed. This will make an ideal normal diet. Milk can fresh green pepper and salt. T h e y are appetizing, sometimes be replaced by whole sour milk.

digestant a n d have medicinal properties. Some Meat can also be taken as the basis of a normal of them are slightly stimulating. T h e y improve diet. In this connection, it can be noted that the qualities of food.

meat cannot be the sole article in a normal diet. T h e carnivorous animals live almost wholly on the flesh of other animals. But they not only eat muscle but also blood, organs a n d bones.

Muscular Exercise

This makes a difference. However, a m a n
cannot be transformed into a carnivorous animal, nor is it desirable to make him truly carnivorous According to hathayoga, exercise is a complex like the Eskimos. So, an exclusive meat diet is muscular process in which the skeletal muscles not a h u m a n diet. In a normal diet, meat can either function dynamically when the level of be a basic food, to which plenty of vegetables bodily activities is raised to a desired, higher and fruit should be a d d e d . Whole sour milk level, or statically when t h e body is statically can also be added with great advantage. Such maintained in a desired posture, or all muscular a diet is nutritious and strengthening, a n d activities are voluntarily stopped. T h e d y n a m i c increases sexual vigour. Rice, or whole-function is purposeful, volitional and conscious, wheat bread, and butter can be added to increase a n d contraction is graded to the full contraction the nutritional value of the diet.

point. T h e static function is associated with the T h e r e is also a third possibility. Instead of development of vital endurance, and also the 305

Concentration Practices
conservation of energy. It creates a state in with the arms by the sides. Raise the legs from which there is a physical submission to mental the hips as high as possible, inhaling. Lower functions. T h e dynamic function is executed the legs, exhaling. Repeat 10 to 15 times.

in a postural m a n n e r as well as in a free muscular 8 Bow. Assume prone-lying position and
way. Muscular exercise stimulates the growth hold the ankles with the hands by bending the and development of the body through the
legs at the knees. Raise the body and thighs as systematized movements of the fundamental
high as possible, inhaling. Lower the body
musculature.

and thighs, exhaling. Repeat 10 to 15 times.

T h e following exercises are to be performed 9 Spine-twist. Sit with the left heel set against in the order indicated below.

the perineum, and the right knee vertical.

1 Relaxation a n d Breathing. Assume the

Now, twist the body to the right by grasping a d a m a n t i n e posture, that is, sit on the heels the left knee with the left h a n d and the right with the body erect. Now, relax the body by ankle with the right h a n d behind the back.

ceasing all physical efforts and strain, a n d by M a i n t a i n the position for one or two minutes.

making the mind calm and passive. M e n t a l T h e n twist the body in a similar manner to the passivity is to be attained slowly and in a calm left side.

attitude, avoiding mental strain. Patience is 10 Lateral Body-bend. Assume standing posi-absolutely necessary. W h e n you are fairly retion, with the legs far apart, hands clasped be-laxed, perform both nostrils breathing with slow hind the head. Bend laterally to the right and and full inspiration and expiration, being fully touch the right knee with the head, exhaling.

conscious of breathing and without mental

Go back to the original position, inhaling.

diversions. M a i n t a i n mental calmness through-Perform the movement on the left side. Repeat out. Spend about 10 or 15 minutes doing these 6 to 12 times, each side.

exercises.

11 Abdominal Raise. Assume supine-lying

2 D i a p h r a g m Raise. Sit on heels. D r a w position, with the hands clasped behind the inward and lift upward the front abdominal
head. Raise the body slowly to a sitting position, wall in expiratory breath-suspension as m u c h exhaling. Lower the body to the original position, as possible. M a i n t a i n it for a short time, then inhaling. R e p e a t 10 to 15 times.

relax the a b d o m e n and inspire. R e p e a t 50 to 12 Plough. Assume supine-lying position, with 100 times.

the arms by the sides. Raise the legs and the 3 Quick Squat. Assume standing position.

body to roll overhead to the floor, exhaling.

Do squatting with a short forward j u m p .

R e t u r n to the original position, inhaling. The Do this rapidly. R e p e a t 30 to 50 times.

rolling movement can be done slowly as well as 4 Serpent Raise. Assume prone-lying posi-quickly. R e p e a t 10 to 15 times.

tion, with t h e palms at shoulder-width on the 13 Lateral Abdominal Raise. Assume right
floor. Raise the body from the hips upward and side-lying position, with the right forearm backward as m u c h as possible, inhaling. Lower locked behind the right side of the head. Now the body, exhaling. R e p e a t 10 to 15 times.

raise the head and trunk laterally as high as 5 Snake Raise. Assume prone-lying position
you can without twisting the body, exhaling.

with the h a n d s clasped behind the back. Raise R e t u r n to the original position, inhaling. Do the body as high as possible from the hips, this on the left side. Repeat 6 to 12 times, inhaling. Lower the body, exhaling. R e p e a t each side.

10 to 15 times.

14 Curling. Assume standing position, with

6 Makara Raise. Assume prone-lying position the arms by the sides, the palms forward, the with the h a n d s clasped behind the h e a d . Raise h a n d s clenched. Contract the a r m muscles the body as high as possible from the hips, fully and at the same time contract the latissimus inhaling. Lower the body, exhaling. Repeat
muscles on both sides. Now bring the forearms, 10 to 15 times.

bending at the elbows, close to the shoulders 7 Locust Raise. Assume prone-lying position without moving the upper arms. T h e n return 3 0 6

Physical Purification and Vitalization to the original position. Inhale when curling right knee. M a k e both-nostrils, long-slow in-the hands and exhale when lowering them.

spiration. At the end of the inspiration, suspend Repeat 10 to 20 times.

breath with chin-lock (by bending the h e a d 15 Body Press. Assume the suspended, prone-forward and setting the chin against the top lying position, supporting the body on the hands of the sternum). T h e n bend the body forward and feet. Press the body to full arms length, along the line of the extended leg, hold the right inhaling. R e t u r n to the original position, ex-toes with both hands, and maintain the head haling. This exercise can be done fairly slowly position midway. Now, count 6. T h e n return as well as quickly. Repeat 30 to 50 times.

to the original position, place the hands on the 16 Relaxation. Assume the supine-lying posi-knees and bring the head to its normal position.

tion, with the arms by the sides. Relax the whole Now, make both-nostrils, long-slow expiration.

body. M a i n t a i n for 5 minutes.

T h e n perform the exercise on the other side, 17 Stand-on-head. M a k e the body inversely and, finally, with both legs extended forward.

perpendicular on the head, with interlocked R e p e a t 3 to 5 times each side.

forearms around the head. M a i n t a i n the position 2 Matsyendrasana Breathing. Sit in spine-for 10 minutes.

twist posture, with the head u p . M a k e both-T h e best time for these exercises is the late nostrils, long-slow inspiration. At the end of afternoon, 5 or 6 hours after lunch, a n d definitely inspiration, suspend breath with chin-lock, a n d before dinner. After exercise, take a short rest count 6. T h e n raise the head and make both-and then take a warm, cleansing b a t h to be nostrils, long-slow expiration. T h e n perform the immediately followed by a cold shower or a
exercise on the other side. Repeat 3 to 5 times, cold pouring. T h e n drink a glass of cold water.

each side.

Walking, running and swimming should be

3 Bhujangasana Breathing. Assume prone-
combined with the above exercises for the best lying position, with the palms on the floor at results. T h e following is the schedule:

shoulder-width. M a k e serpent raise with both-nostrils, long-slow inspiration, suspend breath M o n d a y

Exercise
with chin-lock and count 6. T h e n return to the Tuesday

Walking and running
original position with both-nostrils long-slow Wednesday

Exercise
expiration. Repeat 3 to 5 times.

T h u r s d a y

Swimming

4 Bhastrika Breathing. Assume lotus posture.

Friday

Exercise

M a k e short-quick expirations and inspirations, Saturday

Long walk
by using mainly the lungs and keeping the

Sunday

Rest
a b d o m e n relaxed and motionless. M a k e 100

(For fuller details of exercise and associated expulsions. Immediately after this do ujjayi factors, see the author's Hathayoga, published breathing.

by L.N. Fowler, London, 1959; 2nd edn 1963, 5 Ujjayi Breathing. Assume lotus posture.

reprinted 1974.)

M a k e both-nostrils, long-slow inspiration, then breath-suspension with chin-lock, and finally, both-nostrils, long-slow expiration. This is one round. T h e relative measures of inspiration, sus-Pranayamic Breathing
pension a n d expiration are 1 - 4 - 2 . We are giving here three measures for the convenience of the pupils: 4 - 1 6 - 8 , 8 - 3 2 - 1 6 and 1 6 - 6 4 - 3 2 . N u m -

T h e pranayamic breathing consists of five ber of rounds, 3 to 12.

forms of breathing exercise. Their techniques T h e best time for the practice of p r a n a y a m i c and order are given below.

breathing is the morning after evacuation of 1 M a h a m u d r a Breathing. Sit with the left the bowels a n d oral cleansing. Pharyngonasal heel set against the perineum, the right leg water b a t h should be done after oral cleansing stretched forward and the hands placed on the and before p r a n a y a m i c breathing. It is very 307

Concentration Practices
useful to do p r a n a y a m i c breathing before the and then concentration, and in the evening practice of concentration. If concentration is practice do only concentration. Pranayamic practised both in the morning and evening,
breathing should be done once a day.

then, in the morning practice, do first breathing 308

C H A P T E R 1 4

Mental Purification and

Rejuvenation

Mental qualities, though fundamentally mind-unknown mental reality which is the centre
born, become involved in physical activities.

of the mental power system. In this power system T h e mental influence on the body is clearly mental energy flows and tends to be at maximal seen in the ability to execute muscular move-concentration point. At this point mental con-ments correctly, effectively, and in a well-sciousness is highly focussed, and thereby the controlled m a n n e r . In the training of the body, unknown reality is revealed. W h e n it is revealed, intelligence, attention, co-ordination, accuracy, it appears to be beyond mind. T h o u g h t is a and other mental qualities are brought into play.

mental function of replicating what has been-Learning new and complicated movements and
revealed deep inside, and also all facts which are their correct and orderly performance requires imaged in sense-consciousness.

attention, control and skill. All this indicates In a more practical way, when thought is
that physical excellence is closely associated intimately associated with perception on the with mind, and mind reacts by exhibiting certain physical level, its force is scattered, a n d con-of its qualities.

sciousness diversified. Now, thought becomes But how far is mind itself developed by
a 'mirror' of everyday life. Unless we are able physical culture? M e n t a l qualities, which are to bring its force to a focus, thought will remain brought into play by muscular movements,
an open book of our lives. On its way to con-indicate that a certain aspect of the mind is centratedness, thought exhibits highly intellec-influenced which has practical value in every-tual constructiveness. But as concentration in-day life at the physical level. In the mental creases its intellectuality is transformed into field, this physicomental development does not mono-form thought-consciousness which is very appear to much enhance these qualities, which close to concentrated inner mental consciousness, form the core of mental life. It is true t h a t a n d at a certain point, thought-concentration mental energy which is involved in the develop-becomes real conscious concentration of mind.

ment of a high order of mind, functions more Those mental qualities, which help to rouse effectively when it is supported by a vast a m o u n t the concentration factor in thought, are con-of nerve energy the source of which is a healthy centration qualities. T h e r e is a mental and vigorous body. So, physical culture has a antagonism between the concentration qualities place in mental development, but it is only a and those qualities which tend to decentralize fraction. W h e n mental qualities are released thought-force. T h e mental practice is first in the mental field by the mental energy function, directed towards the control of anticoncentra-they are forceful in their expressions, and are tion qualities. This is mental purification. M e n t a l able to create mental dynamism which ulti-purification creates a mental state in which all mately moulds the pattern of mental life.

qualities which interrupt and weaken con-

Thoughts are replicas in known forms of an
centration are in coil by the emergence of

309

Concentration Practices
concentration qualities. W h e n mental purity muscular exercise as well as in motionlessness.

is established, thought-force begins to concenter.

Certain a p p r o p r i a t e postures can be selected T h e control process is frequently interrupted for the practice of motionlessness carried to the by the penetration of diversifying mental quali-pain point.

ties. W h e n mental character is sufficiently T h e most important part of mental control weakened, mind becomes fully externalized.

is the control of the sex urge. Sex urge has two N o w consciousness is the playground of pride, m a i n phases: the mental which consists of arrogance, anger, harshness and other black sexual thoughts and emotions, and the physical qualities around the self which has been over-which includes all forms of sexual acts. There-emphasized and is in a dark cloud of ignorance.

fore, control has two p a r t s : thought control and Ignorance veils the spiritual light a n d u n d e r such control of orgasm and ejaculation. Physical a condition desires, hopes, sadness, fear, dis-control is subordinate to mental control, but it gust, jealousy, disdain and delusion are released.

is necessary.

Unless these impurities are cleaned out from T h e main point in mental control is to prevent the mind, thought-force is without strength, sexual thought-emotions leading to action. It a n d without developing it to a high degree, is possible and necessary to restrict thought-concentration is not possible. Thought-force emotions, however intense they may be, to the a n d concentration grow in that mental soil mental field, without allowing them to exercise which has been nourished by restfulness, medita-their influence on the sexual organs to the extent tiveness, self-control, firmness, patience, mag-that causes volitional acts. T h e waves of intensi-nanimity, mercy, fearlessness, truth, sincerity, fied thought-emotions should be mentally
cleanliness and energy.

endured. To do it in a systematic way practise this thought control process:

Assume either accomplished posture

(siddhasana) or lotus posture (padmasana). Keep Discipline
the whole body absolutely motionless. Now,
e n d u r e mentally a n d resolutely the thrusts of T h e first and foremost step towards mental intensified sexual desires. Continue this practice purification and for the development of thought-until the emotion evaporates. If it becomes force is the practice of tapasya - vigorous dis-very difficult to exercise control, then change the ciplining of the body and mind. An aspiring posture to spine-twist posture (matsyendrasana), pupil must undertake it. T h e r e is no ease-a n d practise it as long as it is necessary. If it is comfort way.

still difficult, assume knee-heel posture (watayan-T h e first step of mental purification is as asana) a n d do it. T h e posture should be continued follows: Be h a p p y when you find that people beyond the pain point, and until the mind
a r o u n d you are h a p p y , and be really sorry becomes calm.

when you find that they are sorry; that is, W h e n you have gained sufficient mental
make the happiness and sorrow of others your strength by the regular practice of enduring own and feel in the same manner. Similarly, sexual desire, then start with the following when you find that others are doing good things, thought process. It is indicated when very strong be glad for it; b u t when you find t h a t they are sexual desire arises in the mind. T h e process: doing the wrong things, just isolate yourself Assume accomplished posture. T h i n k deeply from them. This practice will gradually cleanse that sex-fire is b u r n i n g in the muladhara. Then your mind.

rouse apana-force, red in colour, lying in the Start with the practice of disciplining your muladhara, by concentrated thought in con-body a n d mind. First of all, subject your body j u n c t i o n with a n a l contraction, a n d then get to cold, heat, sun and r a i n ; hunger a n d thirst; sex-fire absorbed into apana. Now, raise the and lack of sleep. You have to carry endurance apana along with sex energy through the
to the pain point. T r a i n the body by vigorous sushumna. upward to reach the wishuddha 310

Mental Purification and Rejuvenation chakra, by deep thinking. Here lies the smoke-that moon-coloured life-force has been con-
coloured udana-force. By deep thinking, transfer centrated in the indu chakra. From this con-sexual energy to udana which will carry it to centrated life-force lifeful radiations are being the indu chakra. Here, transform sexual energy emitted. Then the life-energy gradually becomes to moon-coloured life-force which is located in condensed to form a perfect body, a body which the indu chakra. Patiendy practise this process.

is vital, vigorous, youthful, internally purified and diseaseless; the senses being calm; and mind shining, but perfectly tranquil.

It is better to practise this process in the Mental Rejuvenation
morning after pranayamic breathing (see
chapter 13). It can also be practised any time if you feel like doing it, omitting pranayamic Assume accomplished posture. Think deeply
breathing.

311

CHAPTER 15

Posture, Breath-control and

Sense-withdrawal

T h e first thing in the practice of concentration be neither w a r m nor cold. This means that the is to a r r a n g e an appropriate room which is practitioner should feel neither warm nor cold most suitable for the practice. T h e room should sensation. T h e neutralization of temperature be in a secluded part of the house. It should is very i m p o r t a n t . T h e r e should be no air be neither very big nor very small, nor too high, currents in the room, and the practitioner should nor too low. It should be very clean; there must not feel any air flow on his body. And above all, be no furniture or any other things. It should there should be no sound heard in the room.

be kept well-ventilated and have free access This is very difficult. But still an attempt should to natural light. It must be completely free be m a d e to get the room free from sounds as from bad odours. This room should not be used m u c h as possible.

for any other purposes or by other persons.

T h e seat on which the practitioner will sit for concentration should be comfortable, but not too soft. A soft a n d thick blanket can be T h e Practice
used as a seat, a n d if necessary it can be folded to get the desired thickness. It should be covered with a piece of washable clean white cloth.

Sit on your seat. Assume accomplished posture U n d e r the blanket, a seat m a d e of kusha grass (siddhasana). T e c h n i q u e : sit with the left heel (Poa cynosuroides) m a y be placed, if possible.

against the p e r i n e u m ; place the right leg on T h e seat should be large enough for the practice.

the left leg, the right heel pressing the abdomen.

This seat is exclusively for the practitioner; Care should be taken not to press the genitals.

no one else should be allowed to use it.

Place the hands with palms upward, the right Before starting the practice, the room should on the left, in the lap, above the right foot.

be thoroughly ventilated by opening the doors K e e p the trunk straight. Assuming this posture, and windows. Thereafter they should be closed.

say the mantra Ong for a few minutes. T h e n be T h e atmosphere in the room must be calm.

silent a n d calm.

T h e r e must be no smell - good or otherwise -

Now, relax the whole body consciously. Any
in the room. T h e practitioner's m o u t h should physical effort, or any tendency to make an be completely tasteless a n d odourless, a n d his effort should be a b a n d o n e d by mental effort-breath odourless. To keep them in that state, lessness - a definite mental passivity. It is diffi-overeating should be strictly avoided, and
cult, but not impossible. It requires patience and odoriferous foods, viz., onions, garlics, etc. should time. ' H u r r y i n g ' should be strictly abandoned.

be omitted. By making the room dark a n d by To make yourself passive, you should not be closing the eyes d u r i n g the practice, sight active. Passivity should be developed in a
impressions are eliminated. T h e room should strictly passive way. Otherwise, it will defeat its 312

Posture, Breath-control and Sense-withdrawal purpose. Try to feel that you are fully passive Assume accomplished posture (siddhasana).

and in complete silence.

Now inspire slowly through both nostrils, and Then make your body as still as a mountain
at the same time think deeply that extremely by deep thought. Your whole thought-conscious-subtle lightning-like Kundalini has been roused, ness will be wholly of'mountain-like still body'.

in the red triangle of the muladhara. At the Continue this thinking sufficiently long. The end of inspiration, suspend breath with chin-secret of success lies here; being completely lock, and think that the sense of smell has been passive and perfectly motionless, think very absorbed completely into Kundalini; finally, deeply that your body is becoming as still as a expire slowly through both nostrils and think mountain. This thought should go on continuous-that you are now without the sense of smell.

ly, without any interruption by any

There is no measure for the breathing. Inspira-other thoughts even for a moment.

tion and expiration should be done slowly and By continual practice, a stage will be reached carried out to the full extent, and suspension when, automatically, the normal resting breath should be discontinued when there is a definite rate will begin to decrease to under 10 a minute, feeling of difficulty.

and gradually to 5, 4, 3, 2 a minute. After that, In this manner, the absorption by Kundalini and by continued practice, the breath rate
of the sense of taste in swadhishthana, the sense may be 1 a minute, or even less. However,
of sight in the manipura, the sense of touch in somewhere, at the 3-2-1 level, an automatic the anahata, and the sense of hearing in the sense-withdrawal may take place. In this state wishuddha should be made by deep thinking in no sensory impressions are registered in con-combination with breathing. An inspiration, sciousness. If there is difficulty in getting auto-suspension and expiration make one round.

matic sense-withdrawal even when the breathing There will be five rounds in this process. This goes down to 1 a minute, then practise the
practice will gradually develop the power of special thought-form, sense-withdrawal process sense-withdrawal.

which is as follows.

313

CHAPTER 16

Practice of Dharana.

After automatic sense-withdrawal is established, consciousness is usually almost without sensory dharana (holding-concentration) develops by impressions. However, at this point commence itself in consciousness. When the principles of the practice of dharana. Dharana comprises
mahabhutas and tanmatras along with the
three forms and each form has several stages.

sensory principles are controlled, a dewata (divine form) appears automatically in consciousness and is held there. But this automatic Dharana, First Form
dharana is extremely difficult to achieve. Therefore, more simple thought-form dharana should first be practised.

Stage 1

The essential point in thought-form dharana Hold the deity Brahma in consciousness by deep is to hold a dewata in his (or her) own form in thought. Think that Brahma is shining deep
consciousness by deep thought. The dewata
red in colour, preadolescent in appearance, will occupy the whole consciousness, that is, seated in the lotus posture, having four faces, the practitioner's whole consciousness is dewata, each with three eyes; four arms, holding a
and nothing else. The holding power should
staff with his upper left hand, a sacred waterpot be so strong that the dewata does not slip from with his lower left hand and a rosary of rudraksha consciousness at any time. The firm holding with his lower right hand; and making the
will make the dewata appear clear, shining, gesture of dispelling fear with his upper right and lively. This stage should be maintained hand; he is clothed in the skin of a black antelope, for approximately the same time as breath-and seated on a white swan. (See Plate 2, left suspension. Breath-suspension is the time when top figure.) Make the picture vivid in con-on prolongation difficulty is experienced in sciousness and hold it for one unit of holding holding the breath any longer. By practice, time, and then go to stage 2.

the sense of breath-suspension time, without actually doing breath-suspension, is acquired.

Stage 2

The breath-suspension time is equal to holding Hold the deity Wishnu in consciousness by deep time in dharana. This is one unit of holding.

thoughts. Wishnu is shining dark blue in colour, graceful and youthful, and clad in yellow raiment; he has four arms, and holds in his hands a conch, wheel, mace and lotus (flower); he is T h e Practice
seated on garuda. (See Plate 5, left top figure.) Assume accomplished posture. First come to

Stage 3
low breathing points: 4 - 3 - 2 - 1 . At this stage, Hold the deity Rudra in consciousness by deep 314

Practice of Dharana
thought. R u d r a is vermilion-red in colour, fear with his u p p e r left h a n d ; his lower two three-eyed, two-armed, and the hands are in hands are in the concentration attitude. W h e n the attitudes of granting boons and dispelling the Indra-form is vivid in consciousness, hold fear; he is dressed in a tiger's skin and seated on it d u r i n g the breath-suspension time.

a bull. (See Plate 8, left top figure.)

T h e n think that young Brahma is seated in the l a p of Indra. W h e n the Brahma-form is Stage 4
vivid, hold it in consciousness during the breath-Hold the Deity Is ha in consciousness by deep suspension time.

thought, Is ha is shining white in colour, three-T h e n think of both Indra and Brahma
eyed, two-armed, making the gestures of dispel-

(seated in Indra's lap) together, and hold them ling fear and granting boons; he is in the lotus in consciousness during the breath-suspension posture and clad in silken raiment. (See Plate 12, time.

left top figure.)

Next think that Power Dakini is seated in
the l a p of Brahma. Dakini is in the lotus posture, Stage 5
shining red in colour, three-eyed, four-armed, Hold the Deity Sadashiwa as;Ardhanarishwara holding a trident, a sword, a skulled staff, and (right half male and left half female form) in a drinking vessel; clad in black antelope's skin.

consciousness by deep thought. T h e right half M a k e the Dakini-form vivid and hold it in of the body is male, white in colour, clad in consciousness during the breath-suspension time.

tiger's skin, having five faces, with three eyes Finally, all the three forms together should in each face; he has ten arms, holding a trident, be thought of deeply a n d held in consciousness a chisel, a sword, the thunderbolt, fire, the d u r i n g the breath-suspension time. (See Plate 3.) great snake, a bell, a goad a n d a noose, a n d After this is done, start with stage 2.

making the gesture of dispelling fear. T h e left half of the body is female, golden in colour, Stage 2
clad in a beautiful dress. He is seated on the Practise the three-levelled thought exactly as bull-lion. (See Plate 15, left top figure.) in the stage 1. First, think of the Deity Waruna in the lotus posture on a makara; he is shining T o summarize
white in colour, four-armed, holding the noose First, think deeply of the Deity Brahma (holding in one of his hands.

time = breath-suspension time).

T h e n think of the Deity Wishnu in the l a p of T h e n , without thinking of anything else, Waruna. Next think of the Power Rakini, seated pass directly from Brahma-thought to thinking in lotus posture, in the lap of Wishnu. Rakini about the Deity Wishnu; then the Deity R u d r a ; is dark-blue in colour, three-eyed, four-armed, then the Deity Is ha; and finally, the Deity holding a trident, the thunderbolt, a blue lotus Sadashiwa.

and a d r u m with her hands. Finally, think of When the first form of dharana is well-esta-the three forms at the same time. (See Plate 6.) blished in thought, commence with the second form.

Stage 3

First think of the Deity Wahni, seated on a ram, fire-like red in colour, four-armed, holding a Dharana, Second Form
rudraksha rosary and a spear, and in the attitudes of granting boons a n d dispelling fear.

In the lap of Wahni is seated the Deity R u d r a .

Stage 1

In the l a p of R u d r a the Power Lakini is seated First think that the Deity Indra is seated on a in the lotus posture. Lakini is shining dark-white elephant. Indra is shining yellow in colour, blue in colour, dressed in yellow raiment,
four-armed, holding a thunderbolt in his upper three-faced with three eyes in each face, four-right h a n d and making the gesture of dispelling a r m e d , holding the thunderbolt and a spear, 315

Concentration Practices
and making the gestures of granting boons and Dharana, Third Form
dispelling fear. Finally, think of the three forms together. (See Plate 9.)

When the second form of dharana is well-established in thought, commence the third form.

Stage 4

First think of the Deity Wayu, seated in the lotus Stage 1
posture on a black antelope. Wayu is smoke-

Think deeply of the Deity Parashiwa alone.

coloured, four-armed, holding a goad and mak-Parashiwa is crystal-white in colour, seated ing the gestures of granting boons and dispelling in the lotus posture, three-eyed, and making fear. In the lap of Wayu is seated the Deity the gestures of granting boons and dispelling Isha. In the lap of Is ha the Power Kakini is fear. Thinking should not be interrupted after seated in the lotus posture, clad in black
breath-suspension time, but all efforts should raiment, shining yellow in colour, three-eyed, be made to continue the thought-form un-four-armed, holding a noose and a skull, and interruptedly up to 2, 3, 4 or more breath-making the gestures of granting boons and
suspension times. In this way dharana is lengthen-dispelling fear. Finally, think of the three ed. (See Plate 20, male figure.)

forms together. (See Plate 13.)

When you are fairly established in it, proceed to the second stage.

Stage 5

Stage 2

First think of the Deity Akasha, shining white Think of Power Siddha Kali alone. Siddha
in colour, seated in the lotus posture on a white Kali is dark blue in colour, three-eyed, four-elephant. Akasha is four-armed, holds a noose armed, holding a sword and a head, and assumes and a goad, and is making the gestures of
the attitudes of dispelling fear and granting granting boons and dispelling fear. In the lap boons. (See Plate 20, female figure.)

of Akasha is the Deity Sadashiwa as Ardha-
narishwara. In the lap of Sadashiwa is the

When this thought-form is clear and pro-

Power Shakini. Shakini is in the lotus posture, longed, commence with the third stage.

dressed in yellow raiment, shining white in colour, five-faced with three eyes in each face, Stage 3
four-armed, holding a bow and arrow, a noose Think deeply that Power Siddha Kali is being and a goad in her hands. Finally, think of the absorbed into the Deity Parashiwa, and finally, three forms together. (See Plate 16.)

they unite in the form of Parashiwa. Think
of Parashiwa and his Power as one and the same.

Try to prolong this thought without any inter-To summarize
ruption. This is the process of the prolongation First, think deeply of Indra-Brahma-Dakini; of dharana. When it is sufficiently prolonged, then, Waruna-Wishnu-Rakini; then, Wahni-and there is adequate control of the thought, Rudra-Lakini; then, again, Waya-Isha-Kakini; the practitioner is fit for the practice of thought-and finally, Akasha-Sadashiwa-Shakini.

form dhyana.

316

CHAPTER 17

Practice of Dhyana

In the practice of thought-form dhyana, thought Kundalini as deep as possible by its uninterrupted of Kundalini is the essential point. Kundalini continuity, without any sense of time. W h e n in her real nature is without any form and
this thought is well established, then think subtle. W h e n thought is purified and m a d e more that Fire-Kundalini is extending upwards
powerful a n d concentrated by the practice of through the brahma nadi and enters the swadhi-thought-form dharana in which a divine form shthana. H e r e , make deep thought of Fire-is held in consciousness, dhyana of subtle

Kundalini as has been done in the muladhara.

Kundalini is possible. Kundalini should be conT h e n again think that Fire-Kundalini is extend-sidered as supremely subtle and conscious power ing into the manipura where deep thinking by which everything which is non-kundalini
should be done.

is absorbed into her, and in this m a n n e r Brahman From the manipura, Fire-kundalini extends
in its supreme and infinite aspect as Parama into the anahata where she is transformed into Shiwa is revealed. kundali-power does not
sun-like splendorous Kundalini, termed Sun-create the world, but absorbs the world and Kundalini. H e r e , deep thought of Sun-Kunda-reveals Supreme Consciousness which, other-
lini should be m a d e .

wise, remains hidden in 'cosmicity'. Kundalini T h e n think that Sun-Kundalini is extending herself is Supreme Consciousness when her
u p w a r d s into the vishuddha chakra where deep power aspect is recoiled into T h a t .

thinking of Sun-Kundalini is to be m a d e . T h e r e -

To be able to think of formless and subtle
after, think that Sun-kundalini is passing u p w a r d Kundalini, it is necessary to think that Kunda-into the ajna chakra, a n d there she is trans-lini is light-like and without a definite form.

formed into moon-like lustrous Kundalini, known It is extremely difficult to think of formless, as M o o n - k u n d a l i n i . H e r e , deep thinking of splendorous Kundalini, but it will be possible by Moon-Kundalini should be m a d e . T h e n think constant efforts.

that Moon-Kundalini passes into the nirwana chakra, and there deep thinking should be done.

Finally, think that Moon-kundalini passes
into the sahasrara c h a k r a where she is trans-Dhyana Process
formed into spiritual consciousness-power, termed Turya-Kundalini. To be able to apprehend Turya-Kundalini a n d to form an extremely Assume accomplished posture and reduce breath-refined 'imprint' in consciousness, thought should ing to 4 - 3 - 2 - 1 . At this calm m o m e n t , think be developed into a highly concentrated stage.

deeply of Kundalini as fire-like in colour and Deep thinking of Turya-kundalini should be
brightness within the red-coloured triangle of m a d e in the sahasrara. T h o u g h t should be the muladhara. M a k e the thought of Fire-converted into almost concentration, and

317

Concentration Practices
gradually thought-form will automatically be bhutashuddhi process can be undertaken. Bhuta-transformed into real form in which Kundalini shuddhi is the special process of layayoga for will a p p e a r as real Power-Consciousness, and developing actual concentration. But thought-finally as Supreme Consciousness.

form dharana and dhyana as pre-bhutashuddhi If separate practices of thought-form dharana practices are extremely helpful and contribute and d h y a n a a p p e a r more difficult, then the much in making bhutashuddhi successful.

318

CHAPTER 18

Practice of Bhutashuddhi

Bhutashuddhi is a process which is executed diversion of these subtle energies, then they by deep thinking. It is not an imaginary mode become less effective in the subtle field. T h e most of thought, but it is an exact replication of events concentrated forms of these energies are found naturally occurring in kundaliniyoga. These in specific subtle sounds (mantras). These sounds events are rousing of kundalini, the passing are only operable in deep concentration. So, of roused kundalini through the brahma nadi, in deep concentration, kundali-power responds the absorption of all principles lying within the to these sounds. If the depth of concentration chakras by kundalini, and finally, the absorption is below the threshold, sounds will not produce of kundalini herself into Supreme Shiwa in
the full effects.

supreme yoga - mind-transcendent asamprajnata T h e effectivity of the subtle sounds lies in samadhi, which is attained through the process the partial withdrawal from the body of the of samprajnata samadhi, occurring in the sahas-pranic forces by causing a reversed force-
rara at the amakala point.

motion and making them concentrated to a

A yogi who has been established in kundalini-sound-emitting point. T h e pranic withdrawal yoga has full experiences of what happens in and concentration can be successfully done in the various phases of this yoga process a n d is deep concentration. Conversely, according to able to replicate all facts, in exact order, which hathayoga, some special musculo-respiratory normally take place in this yoga. In fact, bhuta-efforts exert a squeezing effect by which the shuddhi is the replicated kundaliniyoga in
pranic forces are forced into the subtle realm thought. To be able to do kundaliniyoga, con-where they exhibit reversed motions. Apana centration in the forms of dharana and dhyana force is essentially related to Kundali-power in are the prerequisites. With the help of such a the muladhara. It is more or less in a diffused concentration Kundali-power is actually roused, state, because it is constantly penetrating into and then she exhibits the absorptive power stage the body along with other pranic forces, to by stage when passing through the different play its role in the vital functioning of the chakras. T h e absorptive power develops absorp-body.

tive concentration, which is advanced dhyana, T h e general field of operation of apana is culminating in samprajnata samadhi in time.

the abdominal region. Specifically, the apanic In the rousing of kundalini, some hathayoga activities extend to the pelvic and perineal processes are helpful, especially when concentra-regions. T h e abdominal, pelvic and perineal tion has not been developed to a point of effective-muscles and smooth muscles of the alimentary ness. T h e full mobilization of concentrated canal and sexual organs are involved in apanic bioenergy (wayu), subtle ' r a d i a n t ' energy and actions. T h e locking process of hathayoga aims subtle sound is absolutely necessary to effect at producing a voluntary functional stasis for a reaction in Kundali-power. But if there is a the withdrawal of pranic forces into their

319

Concentration Practices
centres in the chakras. T h e apana withdrawal W h e n the mantras 'Yang' and 'Rang' are force-is effected by perineal and navel locks. T h e full fully executed in concentrated thought, there actions of these two locks are exhibited when the are reactions in Kundalini. But still more power-tongue-lock, neck-lock a n d chest-lock are execut-ful knocking is necessary. This is done by the ed in conjunction with them, in right order and application of a very powerful gross mantra with right force. It is absolutely necessary

'Hung' done with breath-suspension in yoni-to learn the lock process a n d its application m u d r a . This mantra (called kurcha bija) causes directly from a guru.

the rousing of Kundali-power.

T h e w i t h d r a w n apana becomes concentrated T h e whole process of rousing Kundalini is in the muladhara as kandarpa-energy which is a p a n a y a m a (apana-control), a special form of

'seen' in concentration as a shining deep-red pranayama. It consists of yonimudra, left nostril triangle. T h e kandarpa-energy, when roused inspiration with the mantra 'Yang', left nostril by mantra, becomes more concentrated and its expiration without mantra, right nostril inspira-desire-enjoyment aspect is under control. If tion with the mantra 'Rang', right nostril this energy at this point is loosened, then it expiration without mantra, both nostrils inspira-becomes a strong desire for enjoyment and
tion without mantra, breath-suspension with radiates into the pelvic a p p a r a t u s to incite the mantra 'Hung', and both nostrils expiration sexual functions. Y o n i m u d r a is a great help at without mantra.

this stage. Because it helps to arrest the down-kundalini is that power which is neither
wardly directed force-motion by perineal lock, material nor mental but matter-mind-trans-a n d especially, when it is strengthened by cendent in character. So, kundali-power is
navel, chest, neck a n d tongue locks.

unmanifested in the energy play at the physical Y o n i m u d r a serves three purposes. At the level and in the mentation on the mental plane.

first stage, it helps the withdrawal of apana So, this power appears as if 'sleeping' in the from the body a n d its concentration in the body and in consciousness when it is in a coiled muladhara. Second, it helps the mantra in
state. This does not mean that this power is rousing kandarpa-energy. T h i r d , it helps to null. W h e n consciousness is concentrated to prevent the d o w n w a r d flow of apana.

single-pointedness Kundalini is caught in it.

A bija-mantra is the p r a n i c force concentrated Kundalini then appears as supreme absorptive to a point when its sound-emitting power is power by which anything which is not spiritual exhibited. This is mantra. It operates in the subtle is w i t h d r a w n from consciousness and, finally, field, but is silent on the material plane. M a n t r a mental consciousness is absorbed into it. She has replicated gross sound which is operable appears then as Supreme Consciousness. It
with right technique at the physical level, a n d indicates that kundalini is real power solely it acts on the subtle mantra. This is called concerned in developing samadhi; so this power waikhari sound. T h r o u g h the waikhari mantra reveals Supreme Consciousness which she is.

the concentrated pranic force can be m a d e to Kundalini exists supreme-consciously in all the act on Kundali-power. T h e gross bija-mantra chakras from the muladhara to the sahasrara,

'Yang' is utilized to rouse kandarpa-energy.

a n d beyond the sahasrara which is the realm By the m a n t r a influence, this energy is roused of asamprajnata samadhi. Kundalini in the mula-a n d concentrated a n d m a d e to 'knock' on dhara is within the yoni, termed kula, so she is kundalini with full force. T h e deviation of the called Kulakundalini. T h e yoni is a triangular energy is prevented by the mantra and yoni-process formed of kandarpa-energy where there m u d r a . T h e mantra is done in left nostril inspi-is the possibility of concentrating apana and ration to increase its potency.

receiving subtle radiant energy and specific subtle sound power. It is only possible here to Kandarpa-energy exhibits its full power when combine these forces in gross mantra form with it is strengthened by a subtle radiant energy apana a n d create a formidable effective power which is represented by the gross bija-mantra to knock at kundalini;.

'Rang'. T h e mantra is operated by deepened thought while inspiring through the right nostril.

Kundalini as supreme being in supreme con-320

Practice of Bhutashuddhi
centration lies in the triangle of the muladhara.

ama-kala point. The concentration-light-know-Mental consciousness at the sensory and intel-ledge develops in samadhi to its highest point, lective levels is unable to register any impression and as a result Kundalini is revealed in her of Kundalini in such a state, so she appears latent, almost supreme aspect. This realization is
unmanifested and even nonexistent in our
splendid by itself, and highest on the mental consciousness. But when consciousness is raised plane. Now, mental consciousness is only
to the superconscious level by transforming Kundalini.

it to a concentrating consciousness, the infinite Thereafter, the nirwarna-kala point is reached and supreme Kundalini is apprehended as when samadhi consciousness is absorbed and
supremely subtle and lightning-like splendorous.

only Kundalini in her supreme form remains.

This finiteness is not a being at the supreme level, Now, Kundalini becomes nirwana shakti - the but a transitional phenomenon occurring at the power which exists after the complete absorption mental level. It is the 'seeing' of Kundalini of everything except Kundalini. Then Kundalini through the mind. The rousing of Kundalini is Supreme Bindu, then Supreme Nada, then
is actually a reflection of supreme Kundalini Shiwa-shakti, then Sakala Shiwa, and finally on the concentrated mental consciousness as Parama Shiwa. These are the stages of mind-an extremely subtle and shining being. This transcendent supreme concentration - asampraj-reflection is imaged in concentrated mental nata samadhi. This is the yoga which is attained consciousness and is held firmly. This is
through Kundalini, so it is called kundaliniyoga.

automatic (and real) dharana - holding-con-

It takes a long time and hard practice to
centration. By pranic withdrawal and con-
attain samadhi in the sahasrara. It takes still centration, consciousness is able to receive longer time and harder practice to get samadhi the 'light' of Kundalini superconsciously and to consciousness absorbed and Kundalini shining hold it firmly.

alone in her supreme aspect. So long as dhyana When the automatic dharana is established,
is not transformed into samadhi, the process in the absorbing power of Kundalini, or the power the sahasrara and beyond is to be done through from Kundalini causing the absorption of cosmic dhyana. In this manner, dhyana gradually will principles, manifests in mental consciousness be ripened into samadhi. It cannot be forced.

which is in a state of dharana. The absorptive Give enough time for the purification and rarefi-power manifests as absorptive concentration cation of mental consciousness. Continual and in mental consciousness.

regular practice is the secret of success. The Absorptive concentration functions in three Guru's help at this stage is indispensable.

ways: it causes an absorption of mahabhutas When the withdrawal of apana and its
and tanmatras, dewatas and sensory principles, reverse motion and concentration are not actual-step by step, occurring in the lower five chakras.

ly accomplished, that is, when apanayama is So, it is a process of pratyahara and dharana not effective, and mantras used in this connection combined. Then, the absorption of chitta in are not forceful, the actual rousing of Kundalini, which sensory objects are imaged, and buddhi and consequently, the attainment of automatic which interprets things which have been perceiv-dharana are not possible. All this indicates that ed, occurs in the manas and indu chakras. Now, yonimudra is weak, pranayama is not forceful, the possibilities of mental consciousness to and concentration shallow. Under this condi-divert from its concentratedness to perceptual tion, apana remains uncontrolled and mantra and intellective multiformity become remote.

lifeless. Here, bhutashuddhi is indicated, and Then, dharana is transformed into dhyana
by its regular and systematic practice, a practi-when Kundalini is experienced in the nirwana tioner will acquire fitness for the practice of chakra. In other words, dharana develops into Kundaliniyoga.

dhyana in the nirwana chakra. Thereafter,

The central point of bhutashuddhi is to

Kundalini rises up into the sahasrara chakra centralize thought to a very high degree with where dhyana is transformed into samprajnata a view to making it deep and forceful. This is samadhi (superconscious concentration) at the what is called thought-concentration. This

321

Concentration Practices
process consists in thinking a chosen objective order of the practices.

image and trying to see it very clearly; then 1 After getting up in the morning, do oral
making the whole thought only of that object, cleansing and pharyngonasal water bath; then by preventing any other thoughts and without drink a cup of cool water. Normal evacuation allowing the contemplated thought to slip from of the bowels may occur either before or after consciousness. In other words, the objective oral cleansing. Then take a bath.

image should be the whole thought, and full 2 Passive Invigoration. Assume accomplished attention should be focussed on that. No intel-posture (siddhasana) with the hands in the lap, lectual functioning should participate in the palms up and the right on the left. Relax and thought. In this way the single thought form be calm.

should be developed. By maintaining it steadily Now, think deeply that Guru, moon-white
and unmixed, and by its uninterrupted continuin colour, with his Power on his left side and ance with the focussing of full attention on it, red in colour, lies in the guru chakra. From them thought will be vivid and forceful, and by
are flowing streams of death-conquering subtle constant practice the monothought will be trans-substance of red colour by which you are bathed formed into real concentration.

and you have become lifeful and powerful;

Now, let us take up bhutashuddhi. Before
you have no disease, no senility, no sorrow, but undertaking the practice the chakra system
abundance of life and joy. All these should be should be very carefully studied, memorized done in deep thinking.

and contemplated on. (See Chapters 10-11.)

3 Active invigoration. Sit with the right

Another very important thing is to create
leg extended forward, the perineum pressed
a condition of the body - an ideal physical with the left heel, and the hands placed on the condition - for the successful practice of bhuta-right knee.

shuddhi. This ideal condition is the physical Now, inspire slowly and fully with both
excellence in which the following signs are nostrils, and at the end of inspiration suspend manifested:

the breath with chin-lock. Then bend the body forward and halfway downward, hold the

1 A complete elimination of a coated tongue, toes of the right leg with both hands, and main-bad mouth odour, bad breath and unpleasant
tain this position until you are able to suspend body odour.

the breath without much difficulty. Then bring 2 Natural, regular, and complete evacuation the body to the original position and place the of the bowels in two or three motions a day.

hands on the right knee as before, release the 3 Good sleep.

chin-lock and expire slowly and completely.

4 A feeling of strength and joyousness.

Do it on the other side.

This physical state is the result of regular and Contract the arms during inspiration and
uninterrupted practice of right exercise, prana-maintain the contraction during the suspension.

yamic breathing, right diet and internal

Retract the abdomen during expiration, and
cleansing.

at the end of expiration relax the arms and the abdomen.

Thereafter, place the right foot on the left one, with the hands in the lap, palms upward, Bhutashuddhi Process
and the right hand on the left. Now, inspire slowly and fully with both nostrils, and at the same time contract the anus, and then press Bhutashuddhi comprises a series of practices gently the lower part of the abdomen near the to be done in the right order. The best time for genital region with the sides of the hands. At its practice is the morning. But if it is not possible the end of inspiration, suspend the breath with to do it in the morning, the next best time is the chin-lock and at the same time make an inward evening, before dinner. The following is the abdominal pressure to a moderate degree,

322

Practice of Bhutashuddhi
maintaining anal contraction. Suspend as long thought is centralized to the extent that it as you can without much difficulty. T h e n raise becomes possible to image Kundalini in thought the head and expire slowly and fully and at the as lightning-like splendorous conscious power.

same time make abdominal retraction. At the T h e n , (7) thought-concentration on J i w a t -
end of expiration, relax the anus and the
man (being with I-principle). T h i n k deeply abdomen.

that your being-consciousness as 'I' is like a Finally, staying in the same position, inspire motionless flame of a l a m p , situated in the peri-with anal contraction; then suspend the breath carp of the anahata chakra. T h e n bring the with chin-lock a n d make abdominal retraction,

'I' to the muladhara a n d unite it with Kundalini and then make sideward hip movements; then
by thinking.

stop hip movements and expire and relax the T h e n , (8) Kundalini-rousing. Inspire slowly anus and the abdomen.

and fully through the left nostril and at the same 4 Kapalabhati (abdominal short-quick) time think deeply of the mantra 'Yang' during breathing. Assume the lotus posture the whole time of inspiration. At the end of (padmasana). First, expire quickly through both inspiration, expire through the left nostril slowly nostrils with the slight retraction of the front a n d completely, and at the same time think abdominal wall. Expiration should be
deeply that kandarpa-energy is stimulated and immediately followed by a quick and passive concentrated in the muladhara triangle by the inspiration through both nostrils with the relaxa-power of the mantra 'Yang', and the concentrated tion of the abdomen. In this manner, quick
energy is knocking at Kundalini.

expirations and inspirations should continue T h e n , inspire through the right nostril a n d until the desired n u m b e r is reached. T h e effect-at the same time think deeply of the mantra ive rate of expulsion is from 100 to 300 times a

'Rang'. At the end of inspiration expire through minute. Do 200 to 300 expulsions.

the right nostril and at the same time think 5 Hangsah (breath-reduction) breathing.

that subtle fire from the mantra 'Rang' has been Assume the accomplished posture (siddhasana).

kindled in the muladhara triangle a n d that both Now reduce the normal breathing rate to 4 - 3 - 2
kandarpa-energy and fire are focussed on
a minute by relaxation and passivity of the body Kundalini.

and tranquilization of the mind. It m a y take T h e n , inspire through both nostrils a n d at the from 15 to 20 minutes or more. However, time same time think deeply that the combined
will be shortened by regular practice. At a apana a n d fire actions have produced so m u c h certain point the externalization of the mind heat that Kundalini is heated a n d agitated by will stop. This is the moment to start with it. T h e n , suspend breath with chin-lock, a n d at bhutashuddhi proper.

the same time contract the anus and mentally 6 Thought-concentration on Kundalini. T h e say the power-mantra 'Hung' and think deeply first part of bhutashuddhi is the thought-con-that Kundalini has been roused by the combined centration on Kundalini in the muladhara.

actions of apana, fire a n d the mantra 'Hung'.

Sitting in the accomplished posture with the Thereafter think that the 'earth'-principle hands in your lap, think deeply t h a t within the ('earth'-mahabhuta and smell-tanmatra), the shining deep-red triangle in the muladhara

Deity Brahma, Power Dakini, and smell-prin-
is Swayambhu-linga as a shining deep red or ciple - all have been absorbed into Kundalini.

black line, around which lies Kundalini in T h e n , (9) Kundalini Conduction. T h e n , bring 3 1/2 coils. Kundalini is supremely subtle, t h a t is, Kundalini from the maladhara to the swadhi-it is extremely difficult to produce an impression shthana by saying mentally the mantra 'Hangsah'

of Kundalini in thought. Therefore, it is advisable in deep thinking. T h e n think that the 'water'-
to think of Kundalini as lightning-like splendor-principle ('water'-mahabhuta and taste-
ous, and appearing around the Swayambhu-
tanmatra), the Deity Wishnu, Power Rakini lihga line. T h e line should be gradually reduced a n d taste-principle are absorbed into Kundalini.

to a point by deeper thought. At this stage T h e n , bring Kundalini to the manipura by the 323

Concentration Practices
mantra 'Hangsah' in deep thinking. Here, the Then Kundalini begins to uncoil step by step,

'fire'-principle ('fire'-mahabhuta and sight-and absorbs Bindu, Nada, Shakti and Sakala
tanmatra), the Deity Rudra, Power Lakini,

Shiwa. Now, Kundalini is in her supreme aspect and sight-principle are absorbed into Kundalini and only being. Then she becomes united with by deep thinking.

Parama Shiwa and fully absorbed into him, and Then, Kundalini is brought to the anahata
becomes one and the same with him, in very
in a similar manner, and the 'air'-principle deep thinking. Then think that you have become ('air'-mahabhuta and touch-tanmatra), the Deity all life by the nectarous flow arising from the Isha, Power Kakini, and touch-principle are Shiwa-Shakti union in absorptive thought.

caused to be absorbed here by deep thinking.

Then, (13) Pranayamic Purification. This

Then, Kundalini is brought to the wishuddha purificatory process is to purify the subtle where the 'void' (akasha)-principle ('void'-
body (pranic and mental) as well as the physical mahabhuta and sound-tanmatra), the Deity
body. The process consists of sahita breathing, Sadashiwa, Power Shakini, and sound-principle mantras and thoughts. The relative measure of are absorbed into Kundalini by deep thinking.

the breathing is 16-64-32.

At this stage try to feel that you are at a point Inspire slowly through the left nostril for 16
where the senses are no longer operating;
counts which are made by saying mentally the think that you are without senses, and are in mantra 'Yang' ; during inspiration say mentally Kundalini.

'Yang' 16 times, and at the same time think Then, bring Kundalini to the talu chakra
that 'Yang' is smoke-coloured and has the and rest there for some time, thinking that you drying power. At the end of inspiration, suspend are immersed in nectarous (having only life) the breath with chin-lock for 64 counts by saying fluid. Then, (10) Kundalini in Ajna System.

mentally the mantra 'Yang', and at the same Bring Kundalini to the ajna chakra where Power time think that the body is being dried by the Hakini is absorbed into Kundalini by thinking.

power of the mantra. Then expire slowly through Then, bring Kundalini to the manas chakra,
right nostril by saying mentally the mantra and get chitta (sense-consciousness) absorbed

'Yang' 32 times, and at the same time think into her; and then bring her to the indu chakra that the body has been dried.

and get the Deity Parashiwa, Power Siddhakali, Then, without stopping, inspire slowly through and buddhi (intellective mind) absorbed into the right nostril by saying mentally the mantra Kundalini by deep thinking.

'Rang' 16 times, and at the same time think Then, bring Kundalini to the nirwana chakra.

that 'Rang' is deep red in colour and has burning Here think deeply of Kundalini as the sole object, power. At the end of inspiration, suspend the and that there is nothing but Kundalini.

breath with chin-lock by saying mentally the Then, (11) Kundalini in Sahasrara. Bring
mantra 'Rang' 64 times, and at the same time Kundalini to the ama-kala point in the sahasrara think that the impurities of the body have been and try to think of Kundalini as deep as possible.

completely burnt by the power of 'Rang'. Then Then, at the nirwana-kala point get dhi (con-expire slowly through the left nostril by saying centrative mind) and ahang (I-ness) absorbed mentally 'Rang' 32 times and at the same time into Kundalini; and then 'feel' by deep thinking think that the impurities in the form of ashes that there is no mind-consciousness in any form, are being eliminated from the body.

but only Kundalini remains. Now, Kundalini

Then, without stopping, inspire slowly through as Nirwana Shakti - the all absorbing power -
the left nostril by saying mentally the mantra remains alone.

'Thang' 16 times, and at the same time think Then, (12) Kundalini beyond Sahasrara. Now, that ' Thang' is moon-white in colour and by the Kundalini as supreme power is in 3 1/2 coils: power of the mantra, nectarous fluid is flowing the first coil at Supreme Bindu, the second coil from the moon-sphere in the indu chakra. At at Supreme Nada, the third coil at the Shakti the end of inspiration, suspend the breath with principle, and the half coil at Sakala Shiwa.

chin-lock for 64 counts by saying mentally the 324

Practice of Bhutashuddhi
mantra 'Wang' 64 times, and at the same time and centralized in Ishtadewata.

think that 'Wang' is white in colour, and by its Thereafter, worship your Ishtadewata mentally power the nectarous life-substance is utilized by offering in the following m a n n e r : in reconstructing the body as a new lifeful body.

Offer to Ishtadewata your body; then offer T h e n expire slowly through the right nostril by the 'earth'-principle, smell sense, enjoyment-saying mentally the mantra 'Lang' 32 times, a n d action, and apana-force; then offer the 'water'-
at the same time think that 'Lang' is yellow in principle, taste-sense, organic actions, wyana-colour, and by its power the newly m a d e body force; offer the 'fire'-principle, sight sense, becomes strong and a d a m a n t i n e .

locomotion, samana-force; offer the 'air'-prin-14 A Special Practice. This practice is
ciple, touch-sense, prehension, prana-force; offer especially meant for those practitioners who have the 'void'(akasha)-principle, sound-sense,
been initiated and given the basic mantra
speech, udana-force; offer sense-mind, intel-

(mulamantra).

lective mind, I-ness.

After p r a n a y a m i c purification, transform into Now, you can make japa of the basic m a n t r a Ishadewata, by deep thinking a n d using the for 1008 times, or 508, or 108 times. T h e n bring basic mantra, Shiwa-Shakti, that is, Parama Ishtadewata back to the sahasrara and from there Shiwa and Kundalini in union as one. I shta-
to the infinite region by making her (or him) dewata is the divine form of infinite Shiwa-again transformed into Shiwa-Shakti.

Shakti roused by the power of the basic mantra.

15 Bringing back Kundalini to muladhara.

It can simply be said that Ishtadewata is the Now think that Kundalini has emerged from
mantra-form of formless Shiwa-Shakti. T h e Parama Shiwa and passes in a reversed way
mantra is first m a d e living, and then it is utilized first to the sahasrara where samadhi consciousness for rousing Ishtadewata. So long as it is not is restored; then to the nirwana chakra where possible to impart life to the mantra, it should concentrative mind (dhi) is restored; then to be done by deep thinking.

the indu chakra where the Deity Parashiwa,

Bring Iiatodewata to the sahasrara and think Power Siddhakah, and intellective mind
deeply of her (or his) form. T h e n open the hrit (buddhi) are restored; then to the manas chakra chakra by thinking. This chakra has eight
where sense-consciousness (chitta) is restored; golden petals where eight forms of superpower then to the ajna chakra where Power H a k i n i are situated. In its pericarp, there is a circular is restored; then through the talu chakra to the region as bright as the sun. Inside the sun-wishuddha chakra where the 'void' (akasha)-
circle lies the moon-circle which is cool a n d calm.

principle, the Deity Sadashiwa, Power Shakini, Inside the moon-circle is situated the fire-and sound-principle are restored; then to the circle, where fire is b u r n i n g and consuming anahata chakra where the 'air'-principle, the everything except the gemmed seat which is

Deity Isha, Power Kakini, and touch-principle there. This seat is your inner 'heart', the seat of are restored; then to the manipura chakra where deep feelings and inner power. Bring your

'fire'-principle, the Deity R u d r a , Power Lakini, Ishtadewata. to the hrit chakra and place her and sight-principle are restored; then to the (or him) on the heart-seat. T h i n k that you are in swadhishthana chakra where the 'water'-prin-the fire-circle, and everything - all your
ciple, the Deity Wishnu, Power Rakini, and taste thoughts, feelings and desires - are being burnt principle are restored; then to the muladhara by the fire. In this way being purified, you are chakra where the 'earth'-principle, the Deity in front of your Ishtadewata.. Now, think deeply, Brahma, Power Dakini, a n d smell-principle without being deviated, but by focussing the are restored; and, finally, Kundalini encircles whole thought, on Ishtadewata. This thought Swayambhu-lihga in three and a half coils and in time will lead to real concentration. This becomes static. Thereafter, bring back I-ness deep thinking may be done partly in con-

(jiwatman) in the form of a still l a m p flame junction with the mental use of the basic mantra.

from Kundalini to the anahata chakra. T h e T h e thought should be saturated with the mantra bringing down of Kundalini and the restoration 325

Concentration Practices
of different principles, deities a n d powers are which consciousness remains unaffected by
accomplished by deep thinking.

touch, smell, taste, a n d sight impressions.

Bhatashuddhi ends here. At the end of the

T h e n Kundalini passes into the wishuddha process, remain calm for some time.

chakra and absorbs the 'void'-(akasha)-principle, the Deity Sadashiwa, Power Shakini, and sound-principle. This is the fifth stage of absorptive concentration in which the sound impression Kundaliniyoga
is neutralized. At this stage, the senses do not produce any impressions on consciousness, which is in absorptive concentration. So, there is an In kundaliniyoga, Kundalini is actually roused a u t o m a t i c pratyahara (sense-withdrawal).

a n d passes through all the chakras and becomes T h e n Kundalini passes through the talu chakra united with Parama Shiwa as one entity in
into the ajna chakra a n d absorbs Power Hakini.

supreme yoga, that is asamprajnata samadhi.

T h e n Kundalini passes into the manas chakra Events t h a t occur at different stages of the yoga a n d absorbs sense-consciousness (chitta); and are as follows:

then Kundalini passes into the indu chakra

First, rouse Kundalini by the mantra process a n d absorbs Deity Parashiwa, Power Siddhakali, of 'Yang'-'Rang'-'Hung' with yonimudra. T h e and intellective mind (buddhi). This is the sixth roused Kundalini manifests her great absorbing stage of absorptive concentration in which the power, when she passes through the different perceptual a n d intellective functions of the mind chakras, which works in the consciousness of the cease. This means that mental consciousness practitioner, and as a result he (or she) is in is now actually elevated from the perceptive and a state of absorptive concentration which
intellective levels to the supramental level.

develops step by step as Kundalini passes through T h e n Kundalini passes into the nirwana chakra.

the chakras.

H e r e , at first, a u t o m a t i c dharana occurs. Kunda-Roused Kundalini in the muladhara chakra
lini is held in consciousness so firmly and comple-absorbs the 'earth'-principle, the Deity Brahma, tely t h a t there is no interruption, and so it Power Dakini, a n d smell-principle. Because continues. T h e uninterrupted continuation of of this absorption, the practitioner's conscious-the holding of Kundalini in consciousness at a ness is being w i t h d r a w n from the smell impres-certain point develops into very deep concentra-sion. This is the first stage of absorptive con-tion, characterized by the uninterrupted, concentration, occurring at the muladhara level.

tinuous deep flow of Kundalini-consciousness.

T h e n Kundalini passes into the swadhishthana This is d h y a n a . Now, the absorptive concentra-chakra a n d absorbs the 'water'-principle, the tion is very deep, in which consciousness has Deity Wishnu, Power Rakini, and taste-prin-been established in single-objectiveness. At this ciple. This is the second stage of absorptive stage, the only object of consciousness is Kunda-concentration in which the taste impression has lini; Kundalini fills the whole of consciousness; been neutralized.

a n d Kundalini is held in consciousness so firmly T h e n Kundalini passes into the manipura
t h a t it is never without Kundalini, and so con-chakra and absorbs the 'fire'-principle, the sciousness is wholly Kundalini.

Deity R u d r a , Power Lakini, and sight-principle.

W h e n d h y a n a reaches a certain point, Kunda-This is the third stage of absorptive concentration lini passes into the sahasrara. Here, dhyana is in which consciousness is free from the sight transformed into samprajnata samadhi (super-impression as well as from smell a n d taste conscious concentration) in which consciousness impressions.

is concentrated to a bindu (extremely concentrat-T h e n Kundalini passes into the anahata chakra ed point) which is all Kundalini, and without and absorbs t h e 'air'-principle, the Deity Isha, the feeling of I-ness. In this deepest concentra-Power Kakini, a n d touch-principle. This is tion, there remains only Kundalini in her
the fourth stage of absorptive concentration in splendorous aspect. This is the seventh stage 326

Practice of Bhatashuddhi
of absorptive concentration.

the foremost practice for its acquirement. At Thereafter, Kundalini absorbs samadhi cona certain point of its depth bhawana (thought) sciousness and finally prakriti (the primary prin-begins to be transformed into dharana and then ciple of mind and matter), and then there is noth-d h y a n a . W h e n the thought of K undalini becomes ing but Kundalini who, step by step, absorbs intensely deep the image of the chakras appears Supreme Bindu, Supreme N a d a a n d Shakti, a n d automatically in consciousness. It is the sign ultimately becomes absorbed into Parama Shiwa that the time of the real rousing of Kundalini in supreme yoga - asamprajnata samadhi.

is near. W h e n Kundalini is roused, bhutashuddhi This is kundaliniyoga, and bhutashuddhi is is transformed into kundaliniyoga.

327

Note on the Pronunciation of Sanskrit Words and Mantras

The following is a key to the pronunciation of n has the sound of ng in king
transliterated Sanskrit words and mantras (based ch

"

"

ch

" catch
on the Goswami method).

ch

"

"

chh

" churchhill

"

"

j
j

" j o b

5 5
a has the sound of o in
box
j h

"

dgeh

" hedgehog

5 5
a

"

"

a

"

" father
n
ny
canyon

5 5

5 5
i

"

"

t
t
tie
i

Italia (Italian) or

"

almost as in 'bit'

th

"

"

th

" anthill

"

"

(English)

d
d

" dog

"

i

"

"

ee

" see
dh

"

dh

" red-haired

5 5
u

"

"

u

" H u n d (German) or
n

"

rn

" barn

"

"

almost as in 'full'

t

"

t
vite (French)

(English)

th
aspirated 't'

"

"

u

,,
u
gut (German) or
d

"

d
dent (French)

,,
almost as 'oo' in
d h
aspirated 'd'

"

' m o o n ' (English)

n

"

n

" noire (French)

"

ri

5 5

,,
ri

"

rivoluzione (Italian)

P

"

P

" m a p

"

5 5
or almost as in 'river'

ph
ph

" haphasard

5 5

5 5

"

(English)

b
b
big

5 5

5 5

1 1
e

5 5
e

"

m e h r ( G e r m a n ) or
bh
bh
abhore

5 5
as 'ay' in ' d a y '

m

"

m

" mother

"

1 1

(Scottish
y

"

y
yes

5 5

1 1
pronunciation)

r
r

R o m a (Italian) or
ai

5 5

"

oi

"

oil

Perth (Scottish
o

"

"

o
hoch ( G e r m a n ) or
pronunciation)

"

1 1
as 'oa' in 'coat'

l
l
lettre (French) or

(Scottish
almost as in 'letter'

pronunciation)

(English)

5 5
ou
is a d i p h t h o n g , where
w

"

w

" walk

5 5

5 5
the first part is
sh
sh

" shade

5 5

1 1
pronounced as ' o '

sh

"

sch

Schade (German)

5 5

5 5

1 1
above, and the last
s
s
see

"

1 1
part as ' u ' in 'full'

h

"

h
hot

5 5

5 5
k

"

"

k

" sink
h
h

" almost as in 'hot'

"

kh

"

kh

"

inkhorn
ng

"

ng
king

"

"

1 1
g
g
d o g
ng
gives a nasal tone to

"

gh

,,

"

gh
log h u t
the preceding vowel

328

Glossary

Abalalaya The triangle situated in the pericarp Apanayama A special form of prarcayama for the of the guru chakra and formed by the three lines control of apana-force.

named A-line, Ka-line and Tha-line. In this Apasara The Tantrika term for expiration.

triangle lies Kundalini.

Arupa-dhyana Deep concentration without form.

A bhimana I-feeling.

Asamprajnata samadhi Non-mens concentration.

Adhara The perineum.

Asamprajnata yoga Non-mens supreme

Adhara-Shakti The power residing in the
concentration.

muladhara, that is, Kundalini.

Asana A posture in which the body is maintained Adhyatma-yoga Spiritual yoga.

motionless, which is necessary for the practice Aditi Infinite Supreme Power as Supreme
of pranayama and concentration; posture exercise Consciousness, endowed with the specific power in which the body undergoes various posture called prana.

movements for physical development and control Agarbha (or Wigarbha) Pranayama done without (especially prescribed in hathayoga). It constitutes mantra and concentration (cf. Sagarbha).

the third stage of the eightfold yoga

Agni The catabolic principle of the body.

(ashtangayoga).

Ahang I-ness.

Ashabda Noil-sound.

Ahara The Tantrika term for inspiration,

Ashtahgayoga The eightfold yoga, consisting of Ahingsa Love for all; harmlessness.

eight main parts, viz.: yama, niyama, asana, Akasha mahabhuta Void metamatter.

pranayama, pratyahara, dharana, dhyana and

Amakala The power which maintains mental
samprajnata samadhi.

consciousness in a state of superconscious

Awadhana Attention.

concentration (samprajnata samadhi).

Bahyabhyantara-madhyama-kriya Externo-interno-Amrita Life-substance.

median process, that is, the process of senso-Amrita-warshana Shower of life-substance.

mental control.

Ananda samadhi Superlove-concentration;

Bahya-kumbhaka Expiratory breath-suspension superconcentration-in-divine-love.

(cf. Antah-kumbhaka).

Ananyabhakti Single-pointed, concentrated flow Bandha Control.

of love for God.

Bandhana Control.

Antahkarana Mind in its entirety,

Bhakti Spiritualized intense love; divine love.

Antah-kumbhaka Inspiratory breath-suspension Bhastra kumbhaka Thoracico-short-quick breath-

(cf. Bahya-kumbhaka).

control with suspension.

Antahmanas Mind in its entirety.

Bhastri Thoracico-short-quick breath-control.

Antaryaga Mental worship; specifically: the Bhawa Feeling.

Tantrika process of concentration on Kundalini.

Bhawana Thought-concentration; thought.

Ap mahabhuta Water metamatter.

Bhutashuddhi A process of deep thinking on those Apana (or Apanana) Oupanishada terms for
facts which actually happen in kundaliniyoga.

inspiration.

Bija Sound-specificality; sound-specificality-point.

Apanana The centrifugal vital force-motion.

Bija-mantra A highly concentrated power in sound-329

G l o s s a r y
form, created by a particular combination of Gunas T h e three primary attributes.

matrika-units.

Hridaya T h e nonconscious aspect of mind, where Bindu Immense Potential; supremely concentrated post-conscious impressions are stored.

conscious power; consciousness-point; conscious Hridayanjali m u d r a A mode of aligning hands and form, as a deity.

fingers to make them hollow.

Bindu-chakra Sahasrara.

lda and Pingala T h e two vital force-motion lines Bodha Notion.

or directions, situated on the left and right side Brahma S u p r e m e Consciousness, manifesting of the vertebral column respectively.

creativity; God as creator.

Indriya aharana P r a t y a h a r a ; sense-withdrawal; Brahma nadi See Brahmarandhra
sensory control.

Brahmacharya Sexual control.

Indriya manas Sense-mind.

Brahmarandhra T h e brahma nadi or Indriya sangharana T h e same as Indriya aharana.

b r a h m a r a n d h r a (nadi) inside the chitrini nadi; Indriya sanniwesha T h e same as Indriya aharana.

the terminal part of the brahma nadi where the Indriya-yama T h e same as Indriya aharana.

sushumna nadi ends (in the c e r e b r u m ) ; the I s h t a d e w a t a A divine form linked to a particular terminal part of sushumna; passage to the
mantra. W h e n the mantra is m a d e living by japa sahasrara c e n t r e ; the brahmarandhra chakra, and concentration, that divine form appears also termed the nirwana chakra.

a n d is 'seen' in concentration. Also: the thought-Buddhi Intellective m i n d .

form of Shiwa-shakti as an object of concentration.

Chakra A subtle circular organization, containing Ishwara T h e S u p r e m e Consciousness in whom mahabhuta, t a n m a t r a , prana wayu and sensory both yoga-power and pranic energy are in har-principle, and situated within the body, not mony, but who has full control over prana and as a p a r t of the material body but as a supra-has power to transform prana into mind-body.

material power-centre, only 'seen' in thought-J a l a n d h a r a Chin-lock.

concentration.

J a p a Mantra-practice, that is, the repetition of Chandra pranayama Left-nostril inspiratory
a m a n t r a (a particular sound-form), verbally, breath-control.

in a low voice or mentally.

C h a n d r a - d a n d a Brahma nadi.

Jiwa T h e embodied being.

Chandra-mandala I n d u chakra.

J n a n a t m a n Sense-consciousness and intellect; Charana A system of skeletal muscular contraction perceptive m i n d ; perceptive consciousness; and control; muscular control.

chitta.

Chikirsha Volition.

J n a n e n d r i y a s Senses.

Chitrini T h e third inner force-motion-line within Kala T i m e principle.

the sushumna., in which the chakras a r e strung.

K a l a Life principle.

Chitta Sense-consciousness; perceptive mind.

K a m a Desire.

Chittakshaya Absorption of sense-consciousness.

K a m a k a l a Coiled creative omnipotency in sound-Dahana Burning.

form; the principle of the actualization of the Daiwa manas S u p e r n o r m a l mind.

power as sound in a triangular process; an aspect Daiwa prana S u p e r n o r m a l life-force.

of the supremely concentrated prana as bindu Dewata S u p r e m e Consciousness-Power in form; power, endowed with the capacity of transforming deity.

p r a n i c force into pranawa, which releases fifty Dharana Holding-concentration, constituting the mantra-sound units as matrika and from which the 6th stage of the eight-fold yoga (ashtangayoga); universe of m i n d - m a t t e r comes into being.

the T a n t r i k a term for breath-suspension.

K a m a - w a y u Desire-radiating power.

D h a t u A basic constituent of the body.

K a n c h u p a s T h e powers of limitation which arise Dhi Concentrative m i n d ; superconsciousness.

from m a y a .

D h y a n a Deep concentration, constituting the Kanda-mala (or kanda) Force-concentration centre seventh stage of the eight-fold yoga (ashtahgayoga).

from which all nadis originate; an oval-shaped, Drishti Insight; intellective vision.

subtle, central nadi-root from which all nadis D w a d a s h a n t a b r a h m a r a n d h r a Nirwana chakra.

originate a n d which is situated inside the coccyx, Ekadhanawarodhana Bio-energy control.

just below the muladhara.

Ekatanata U n c h a n g i n g and uninterrupted, deeply Kanda-sthana An oval-shaped subtle space in the concentrated consciousness.

perineal region having a twelve-petalled centre.

330

Glossary

Karana-samaharana P r a t y a h a r a ; sense-withdrawal; ashtangayoga; asamprajnata samadhi.

sensory control.

M a n a n a Intellection.

Karmendriyas Conative faculties.

Manas Will-mind; sense-mind; the sixth sense; Kewala Non-inspiratory-non-expiratory
subconscious m i n d ; also mind as a whole - usually suspension.

termed antaamanas or antahkarana - of which Kewala kumbhaka A u t o m a t i c breath-suspension manas as sense-mind is a part.

caused by p r a n a y a m i c breathing and d e e p con-Manas mandala Manas chakra.

centration; non-inspiratory-non-expiratory

Manas tattwa Principle of m i n d ; m i n d as a whole.

suspension.

Manas-nirodhana Sense-mind control.

Khechari m u d r a An advanced control exercise, Manasa-radiation Subconscious radiation.

by which a latent form of existence is achieved.

Manasyana Will

Kratu Conative impulse.

Manasyana manas Will-mind.

Kriti Conation.

Manisha H i g h e r intellection; deeper thought-Kula Kundalini; the muladhara chakra.

intellection; superintellect.

Kulakundalini Kundalini, when in the muladhara Mantra-chaitanya T h e process of life-impartation centre.

to a waikhari-mantra.

K u m b h a k a Breath-suspension.

Mati T h o u g h t .

Kundalini Power-Consciousness d o r m a n t at the M a t r i k a All the fifty particularized sound-forms senso-intellective levels of consciousness, b u t together.

realizable at the superconscious level.

Matrika-unit A particular sound-form, which Kundalini-kapata Door of Kundalini, that is, the constitutes a lettered mantra a n d is used as a unit.

entrance to sushumna.

Matrika-warna Sound-units.

Kundalirandhra-kanda Wajra nadi.

M a y a T h e specific power of Supreme Power as Kundali-sthana T h e seat of Kundalini in latent negato-positivity, by which it is possible to form, that is, in the muladhara centre.

manifest a limited p h e n o m e n o n , such as the Laya Deep absorptive concentration.

universe, in the unlimited sphere of Supreme Layakriya Absorption process; absorptive

Consciousness; negato-positivity.

concentration.

M e d h a Retentive power.

Lihga-form A form which is thicker at its base and M i t a h a r a M o d e r a t i o n in eating.

gradually tapers to become a point at its apex.

M u d r a Control exercise.

Concentration starts at the base and gradually, Malabandha Anal-lock.

as it becomes deeper, it automatically passes Mulamantra A special mantra given by the guru towards the apex, where concentration is the directly to a disciple in initiation; the basic mantra.

deepest. So the lihga-form is an appropriate Nabhichakra A hen's-eggs-shaped plexus-like subtle form for the development of concentration.

centre from which all nadis originate and ramify M a d h y a m a Subliminal.

in all directions.

Mahabhuta M e t a m a t t e r . It is that aspect of m a t t e r Nada Causal or unmanifest sound; sound-radiating which lies beyond the b o u n d a r y of elementary energy-point; sound-power.

particles and anu-point.

Nadi T h a t which is motional or in m o t i o n ; a Mahakulakundalini Mahakundalini, when residing subtle line of direction along which the wayus in the mwladhara centre as Kulakundalini.

move, that is, a pranic force-radiation-line. T h e Mahakundali Mahakundalini.

nadis are no physical channels, neither nerves Mahakundalini Supreme Power in its supreme
nor blood-vessels.

spiritual aspect.

Nadi-chakra T h e nadi-system, i.e. the system Mahalaya Supreme absorptive concentration,
formed by the subtle nadis, which originate from leading to asamprajnata samadhi.

the nabhi-chakra a n d are distributed all over the M a h a n I-less supervast consciousness.

b o d y ; force-motion field; force-field.

M a h a n Manas Superconscious m i n d .

Nadi-kanda T h e subtle central aspect of the nadiM a h a n a d a - w a y u Pranic force, exercising great system.

control, which effects natural breath-suspension; Nadi-shodhana Pranic purification.

suspensive power of great control.

Nadi-shuddhi T h e purification of the subtle wayu Mahayoga Supreme yoga; the original yoga,

(vital)-force operating as n a d i , that is, force-consisting of eight fundamental practices, termed motion lines.

331

G l o s s a r y

Narayana Supreme Consciousness, beyond creaPrana-apana sangyama Pranayama; breath-
t i o n ; God in his supreme aspect.

control.

Nigraha Control.

Prana-mantra M a n t r a in a vitalized form; a living Nirguna-dhyana Deep concentration without any mantra.

form.

Pranana T h e central vital force-motion;

Nirodha Control.

metabolism.

Nirodhika T h e power of supreme control.

Pranawa-nada T h e sound of the first mantra, Ong.

Nirodhika-wahni T h e power of supreme control Prana-wayu(s) T h e basic vital force exhibiting exhibited by Kundalini.

functions or motions; different forms of bio-Nirwana Shakti All-absorbing Kundali-power.

energy.

Nirwanakala T h e coiled power which is an aspect Pranayama A system of bio-energy control through of Kundalini, exhibiting absorption-power.

short-quick and long-slow breathing and breath-Nirwikalpa samadhi A synonym of asamprajnata suspension exercises.

samadhi, that is, non-mens concentration.

Prithiwi mahabhuta E a r t h metamatter.

Nishkala H a v i n g no manifestation of Shakti-Paraka Inspiration.

Power; power absorbed in Shiwa.

Purusha Primary consciousness principle.

Niyama Observance - the second stage of control or Raga Pleasure principle; love.

discipline in the eightfold yoga (a.shtarigayoga).

Ragatmika-bhakti All-love.

Niyati Regulatory principle.

Rajas T h e p r i m a r y energy-principle.

Nyasa A special method of purification by placing Rasa T h e water content of the body, including h a n d s on certain parts of the body with a p p r o -
intracellular fluid, interstitial fluid, lymph, priate mantras.

plasma water, and fluids in the cartilage and Ojas T h e basic life-force. It is derived from bone.

prana as life-dynamism, and, being infused into Rechaka Expiration.

matter, transforms it into protoplasm.

R o d h a Control.

Pancha-dharawa Concentration, in conjunction Ruchira Oupanishada term for breath-suspension.

with breath-suspension, on the earth, water, fire, R u d r a S u p r e m e Consciousness, manifesting the air and void principles in stages, with their bija-power of absorbing the creation; God who absorbs mantras, in their a p p r o p r i a t e centres.

the universe.

Para S u p r e m e .

Sagarbha T h a t form of pranayama in which Parakundali S u p r e m e Power in its spiritual aspect; m a n t r a a n d concentration form parts.

S u p r e m e Kundali.

Saguna-dhyana Deep concentration on a form.

Parama kala Supreme Kundalini.

Sahaja state S a m a d h i ; superconcentration.

Parama Shiwa Supreme, infinite and whole

Sahita Inspiratory-expiratory suspension.

Consciousness.

Sakala Shiwa Aroused power, remaining as the Parasharzrawesha A yogic process of entering into being of Shiwa.

another's dead body to make it alive and

Samadhi Superconcentration.

functioning.

Samanana T h e equilibratory vital force-motion.

Pashchima-Lihga Swayambhu-Linga in the triangle Samanya spanda Basic infinitesimal motion, almost of the muladhara centre. It is Supreme Conscious-uniform in character.

ness in a specific form which shows the process of Samata or Aikya A state of oneness when the em-concentration.

bodied spirit is absorbed into the Supreme Spirit Pashyanti R a d i a n t .

to become one and the same with it.

Pinda Basic force of the body.

Samprajriata samadhi Superconscious

Pingala See Ida.

concentration.

Pitha-shakti T h e holding, i.e. the holding-con-Samprajnata yoga Superconscious concentration.

centration power.

Sangjnana Consciousness evoked by sensory

Plawana I r r a d i a t i o n .

impulses; the quality of chitta; sense-knowledge.

Prajnana Superconcentratedness;

Sangskaras Post-conscious and unconscious im-superconsciousness.

pressions.

Prakriti T h e p r i m a r y principle of force, mind and Sangyama Supercontrol.

m a t t e r ; primus.

Sangyoga Superunion.

Prana, Prarcana Oupanishada terms for expiration.

Saraswati-chalana A process of muscular motion, 332

G l o s s a r y
consisting of rolling movements of the rectus creates the inner-most void, termed brahma-abdominis muscle from right to left and left r a n d h r a , t h r o u g h which Kundalini passes.

to right repeatedly, while assuming the lotus Swanana G e r m - m a n t r a . Its abbreviated form is posture and doing sahita suspension with chin-swanon.

lock and anal-contraction. It is specially done for T a m a s T h e primary inertia-principle.

rousing Kundalini.

T a n m a t r a s Concentrated sense forces, termed Sarupa-dhyana D e e p concentration on form.

tanons.

S a r w a b h a w a t m a b h a w a n a Multiform consciousness.

T a n o n s T a n m a t r a s .

Sarwa chitta Multiform consciousness.

T a n t r i k a Relating to the T a n t r a s ; T a n t r i c .

Sattwa T h e primary sentience-principle.

T a n t r i k a yoga An exposition by Shiwa (or Parwati) Shabda tanmatra Sound tanon.

of Waidika yoga, in which various processes Shabdabrahman Kundalini as the source of sound.

have been clearly explained and new ones

Shakti-chakra Power field.

incorporated, and which has been collected in Shaktichalana A control process, consisting of the T a n t r a s .

the execution of anal-lock and a b d o m i n o -

Tapas (or Tapasya) Energizing process; static retraction in conjunction with the thoracico-posture exercise to develop vital e n d u r a n c e and short-quick breathing, while assuming the
will p o w e r ; ascesis; vigorous disciplining of body accomplished or a d a m a n t i n e posture. It helps and m i n d .

in rousing Kundalini.

Tejas mahabhuta Fire m e t a m a t t e r .

Shambhawa sthana I n d u chakra.

T h o u g h t - c o n c e n t r a t i o n Bhawana yoga.

S h a m b h a w i A process of concentration by which Trikonashakti Kundalini, when in the maladhara the external seeing is transformed into an internal centre.

gazing.

Trirasra A triangle.

Shahkhini Supreme Kundalini in the spiral form, U d a n a n a T h e centripetal vital force-motion.

lying above the sahasrara.

Uddiyana Abdomino-retraction.

Shnali Lingual breath-control.

Udyana T h e process of a d a m a n t i n e control and Shiwa Supreme Consciousness.

suction-power. (Also termed Udriyana.)

Shiwa-Shakti A stage of non-mens concentration Ujjayi Both-nostrils breath-control.

in which Shakti as yoga-power, lying in the being U n m a n i Concentrated consciousness.

of Shiwa, is experienced.

Wachaka-power of mantra Kundalini in sound-

Shoshana Drying.

form which appears as dewata by japa and

Shoucha Cleanliness, consisting of external baths concentration.

and internal lavage.

Wachya-power of Mantra Mahakundalini as

Shukra T h e sexual energy which activates the Supreme Consciousness, realized when con-sexual glands of the female and male to produce centration on Kundalini as dewata is transformed sexual secretions, both external and internal.

into superconcentration.

Siddha mantra A mantra which is living and fully Waidhi-bhakti Ritualistic or devotional divine love.

powerful a n d can accomplish the desired purpose.

Waidika Relating to the Wedas; Vedic.

Soma T h e anabolic principle of the body.

Waidika yoga T h e original form of yoga, concealed Sthulakriya A muscular control process.

in the Weda-mantras of the Sanghitas of the Sukshmakriya A breath-control process.

Weda in a contracted and highly technical

Supreme Bindu S u p r e m e power-concentration.

Shrouta language, and explained and elaborated Surya kumbhaka Right-nostril inspiratory breathin the Upanishads.

control.

Waikhari Acoustic.

Surya pranayama Right-nostril inspiratory breath-Waikhari.-mantra A mantra which is audible.

control.

Wajra-kumbhaka A d a m a n t i n e suspension - a Suryabheda Right-nostril breath-control.

special form of breath-suspension for the conduc-Sarya-manaala Manas chakra.

tion of the roused Kundalini.

Sushumnadhyanayoga Concentration-on-centres-Wajroli T h e a d a m a n t i n e control process of sex in-sushumna.

energy.

Sushumnadwara T h e entrance to the sushumna nadi Warna T h e specific power-line created by the in the muladhara centre.

operation of the force of a matrika-unit.

Sushumna-Kundali' T h e chitrini as power which Wasana T h e latent impression of feeling.

333

G l o s s a r y

W a y u T h a t which exhibits constant m o t i o n ; the W y a n a n a T h e diffused vital force-motion.

motional or active state of pranic force.

W y a y a m a A controlled movement system to W i d y a Knowledge.

develop the b o d y ; physical education; muscular Wijnana Intellection.

exercise.

Wisarga (1) T h e power-bridge, connecting the Yajnastoma T h e germ of power-manifestation b r a h m a r a n d h r a with the guru chakra, through which in T a n t r i k a terms consists of Supreme which Kundalini passes.

Nada and Bindu.

(2) T h a t which separates sahasrara proper from Yama C o n t r o l ; abstention - the first stage of S u p r e m e Bindu.

control or discipline in the eightfold yoga Wishesha spanda A particularized motion releasing (ashtahgayoga).

a particularized sound.

Yoga-nidra T h e state of non-mens supreme con-Wishnu S u p r e m e Consciousness, manifesting the c e n t r a t i o n ; asamprajnata samadhi.

power of sustaining the creation; G o d as sustainer.

Yogasana A posture in yoga; concentration posture.

Writti Mentimultiformity; an imaged conscious-Yoga-wibhuti O m n i p o t e n c y ; great yoga-power.

ness; a knowledge-form; also a nonconscious Yojana Union.

form; an objective image.

Yoni T h e p e r i n e u m ; a triangle; a triangular-W y a n a , wyanana Oupanishada terms for breath-shaped region. (Also called kamakhya, kama-
suspension.

rupa, kama and yonisthana.)

334

Bibliography

Weda

Mawaukyopanishad

Muktikopanishad

Munaakopanishad

Rigwedasanghita

Nadabindupanishad

Narayanopanishad

Nirwanopanishad

Nrisinghatapanyupanishad

Upanishad

Pairigalopanishad

Parabrahmopanishad

Pashupatabrahmopanishad

Adhyatmopanishad

Prashnopanishad

Adwayatarakopanishad

Ramatapaniyopanishad

Aitareyopa nishad

Sannyasopanishad

Akshyupanishad

Shanadilyopanishad

Amritanadopanuflad

Shwetashwataropanishad

Annapurnopanishad

SnopanuAad

A tharwashikopanuaad

Soubhagyalakshmyupanishad

Atmaprabodhopanishad

Subalopanishad

Brahmabinduparnishad

Taittiriya Aranyaka

Brahmawidyopanishad

Taittiriyopanishad

Brahmopanishad

Tripadwibhutimahanarayanopanishad

Brihadaranyakopanishad

Tripuratapinyupanishad

Brihajjabalopanishad

Trishikhibrahmawopanishad

Chandogyopanishad

Warahopanishad

Darshanopanishad

Yogachuaamanyupanishad

Dwayopanishad

Yogakundalyupanishad

Ganapatyupanishad

Yogarajopanishad

Gopalatapinyupanishad

Yogashikhopanishad

Hangsopanishad

Yogatattwopanishad

Ishopanishad

Kaiwalyopanishad'

Kathopanishad

Kenopanishad

Tantra

Koushitakyupanishad

Kundikopanishad

Mahopanishad

Bhutashuddhitantra

Maitreyyupanishad

Brihannilatantra

Mandalabrahnianopanishad

Dattatreyasanghita

335

Bibliography

Gandharwatantra

Tantrasara

Gayatritantra

Tantrabhaktisudharnawa

Goutamiyatantra

Tararahasya

Grahayamala

Toaalatantra

Guptasadhanatantra

Tripurasarasamuchchaya

Jamala

Tripurasaratantra

Jnanachudamani

Wishwasaratantra

Jnanasankalinitantra

Yamala

Jnanarnawa

Yogaswarodaya

Kamadhenutantra

Yoginihridaya

Kahkalamalinitantra

Koulawalitantra

Kubjikatantra

Purana

Kularnawa

Mahamuktitantra

Agnipurana

Mahanirwanatantra

Bhagawata

Mantramaharnawa

Brahmandapurana

Mantramahodhadhi

Brahmapurana

Matrikabhedatantra

Brahmawaiwartapurana

Mayatantra

Dewibhagawata

Mridanitantra

Garudapurana

Mundamalatantra

Kalikapurana

Nigamalata

Kurmapurana

Nilatantra

Lingapurarea

Niruttaratantra

Matsyapurana

Nirwanatantra

Padmapurana

Padukapanchaka (MS; in possession of the

Shiwapurana
author's guru)

Skandapurana

Paranandasutra

Sourapurana

Phetkarinitantra

Wamanapurana

Pranatoshamitantra

Warahapurana

Prapanchasaratantra

Premayogatarangini

Purashcharanarasollasa

Purashcharyarnawa

Itihasa

Radhatantra

Rahasya Shadamnaya Nigama Sandarbha Tantra

Mahabharata

Rudrayamala

Sammohanatantra

Sanatkumaratantra

Sarwollasatantra

Darshana

Satwatatantra

Shadamnayatantra

Daiwimimangsadarshana

Shaktakrama

Shaktanandatarangini

Shaktisangamatantra

Shaligramanighantubhasha na

Yoga

Sharadatilakatantra

Shatchakranirupana

Shafchakrawiwriti

Amarasanggraha (MS)

Shiwasanghita

Brahmasiddhantapaddhati (MS)

Shyamarahasya

Gherawaasanghita

Tantragandharwa

Hathadipika

Tantrarajatantra

Hathasanketachandrika (MS)

336

Bibliography

Tattwayogabindu (MS)

G.J., 10th edn, Oxford University Press, London, Yogakalpalatika (MS)

New York & T o r o n t o , 1964.

Yogaswarodaya

Dorland's Illustrated Medical Dictionary, 24th edn, Yogawashishthna-Ramayana

W.B. Saunders, Philadelphia & London, 1965.

Drinker, Cecil K., The Clinical Physiology of the Lungs, Charles C. T h o m a s , Springfield, Illinois, 1954.

Fenn, Wallace O., and R a h n , H e r m a n n (section Dictionaries
eds), Respiration (Section 3), vol. I (1964) a n d vol. II (1965), American Physiological Society, Washington, D . C .

Apte's The Practical Sanskrit-English Dictionary Gitasara.

Bijabhidhana

Gray's Anatomy, ed. J o h n s t o n , T.B., and Whillis, Matrikanighaniu

J . , 30th edn, Longmans, Green, London, New York Monier-Williams, Sir Monier, A Sanskrit-English

& T o r o n t o , 1949.

Dictionary, Oxford, 1899.

G a n o n g , William F., Review of Medical Physiology, Shabdakalpadrumah

Lange Medical Publications, Los Altos, California, T a n t r a b h i d h a n a

1963.

Wachaspatyam

Guyton, A r t h u r C, Textbook of Medical Physiology, Waidyakashabdasindhu

W.B. Saunders, Philadelphia and London,

Warnabijakosha

1966.

Houssay, Bernardo A., Human Physiology, M c g r a w -

Hill, New York, T o r o n t o & London, 1955.

Jackson, C . M . , The Effects of Inanition and Mal-Other Selected Works
nutrition upon Growth and Structure, J. & A. Churchill, L o n d o n , 1925.

Keele, Cyril A., a n d Neil, Eric, Samson Wright's A d h y a t m a Wiweka

Applied Physiology, Oxford University Press, American College of Chest Physicians, Clinical L o n d o n , 1961.

Cardiopulmonary Physiology, G r u n e & Stratton, M a c N a l t y , Sir A r t h u r Salusbury, ed. The British New York, 1957.

Medical Dictionary, 1st edn, T h e Caxton Publish-Atma-tattwa-darshana, ed. J a g a n m o h a n a ing C o m p a n y , London, 1961.

Tarkalarikara, collected and published by Nilmani Margulis, Sergius, Fasting and Undernutrition, M u k h o p a d h y a y a .

E.P. D u t t o n , New York, 1923.

Bard, Philip, Medical Physiology, T h e C.V. Mosby Miller, William Snow, The Lung, Charles C.

Company, St Louis, 1961.

T h o m a s Publisher, Springfield, Illinois, 1947.

Campbell, E.J. M a r a n , The Respiratory Muscles and Parwati - Parameshwara - sangwada.

the Mechanics of Breathing, Lloyd-Luke (Medical R u c h , T h e o d o r e C , and Patton, H a r r y D., Books) London, 1958.

Physiology and Biophysics, W.B. Saunders, Comroe, J r , Julius H . , Physiology of Respiration, Philadelphia and London, 1965.

Year Book Medical Publishers, Chicago, 1965.

Sachchidananda Saraswati, Swami, Pujapradipa.

Comroe, J r , J u l i u s H . , Forster, I I , R o b e r t E., Sachchidananda Saraswati, Swami, G n a p r a d i p a .

Dubois, A r t h u r B., Briscoe, William A., and Sachchidananda Saraswati Swami, G u r u p r a d i p a .

Carlsen, Elizabeth, The Lung, Year Book Medical Sachchidananda Saraswati, Swami, J n a n a p r a d i p a .

Publishers, Chicago, 1963.

Shrikramasanghita.

Crosby, Elizabeth C , H u m p h r e y , T r y p h e n a , and Sobotta, D r M e d . J o h a n n e s , trans. U h l e n h u t h , Lauer, E d w a r d W., eds, Correlative Anatomy of the E d u a r d , Atlas of Descriptive Human Anatomy, Nervous System, Macmillan, New York, 1962.

7th english edn, vol 1-3, H a b n e r Publishing Cunningham's Manual of Practical Anatomy, volume I I I , C o m p a n y , New York, 1957.

Head and Neck and Brain, revised by R o m a n e s , Waidika Sandhya-widhi.

G.J., 13th edn, Oxford University Press, London, Wishnusanghita.

New York & Bombay, 1967.

Youmans, W.B., Fundamentals of Human Physiology, Cunningham's Textbook of Anatomy, ed. Romanes, Year Book Medical Publishers, Chicago, 1962.

337

Index

Absorption: of cosmic, creative

Bliss, 6 3 - 5 , 79, 148, 175; supreme,
see also Pranayama
principles, 12, 6 8 - 7 0 , 72, 73,

6 6 , 8 2 , 9 1 , 9 3

Breath-suspension, see K u m b h a k a 7 6 , 8 5 , 8 8 , 9 0 - 2 , 112, 118, 122,

Body: building one's, 82, 3 0 4 - 6 ;

Buddha, G o u t a m a , 3, 4, 302

125, 127, 130, 132, 152, 154,
culture, 4 7 ; disciplining, 310;

Buddhism, 3,4

158, 1 9 8 , 2 1 1 , 2 3 3 , 3 1 9 , 3 2 1 ; eighteen vital points of the, 5 5 ;
mental, 83, 9 2 ; of sense-
excellent condition, 322; gross,

Catabolism, 299, 300, 303
consciousness, 7 1 - 3 , 76
subtle, 18, 134, 143, 144,"

Chaitanya, Sri, 4, 24, 302

Abstention, see Yama

2 9 9 - 3 0 1 , 3 0 3 ; i m m u n i t y of the, Chakra(s), 1 1 , 2 6 , 2 8 , 3 1 , 3 4 - 7 , Achamana, 9

304; internal purification, 115,

54, 130, 132, 143 ff, 320, 326,

Aghamarshana, 9

126, 135; material aspect of the,

327; defined, 22, 143, 193

Amaroli, 303

290; mental influence on the,

Christianity, 3

Amrita, 6, 96, 116, 125, 126,

309; pranic, 2 0 ; purity of the,

Cleanliness, physical, 45, 131

133-7, 159, 164, 172, 199,

233, 3 1 1 ; vitalization, 153, 204,

Cleansing, yogic internal, 298, 299,

204, 322, 324, 325

319

322

Anabolism, 299, 300

Brahma, 81, 104, 107, 125, 132,

Conation, 30, 57, 114, 123, 128,

Anu, 21

155, 156, 161, 163, 174, 176,

129,251

Apana 26, 82

179, 180, 187, 188, 194,314,

C o n a t i v e : faculties, 68, 122, 123,

Arawinda (Aurobindo), 20, 33, 37

315, 324, 325

126, 128, 194; principles, 145

Asana, 37, 43, 74, 129, 130, 146;

Brahmacharya, 45, 46, 83, 129,

Concentration, 25, 30, 34, 75, 76,
defined, 47

132, 1 9 4 , 2 0 4 , 3 1 0

103, 109, 113, 116, 118, 123,

Ascesis, 46, 63, 109, 1 4 7 , 3 0 2 ;

Brahman, 3, 4 , 2 6 , 85, 103, 109,

129, 130, 133, 134, 1 4 8 - 5 1 , 153,
see also'Tapasya

124, 126, 130, 146, 152, 155,

155, 157 ff, 194, 3 0 8 - 1 0 , 3 1 9 ,

Aum, see Pranawa

169, 173, 175, 179, 1 9 2 , 2 1 1 ,

321, 3 2 5 ; absorptive, 7 5 - 7 , 162,

264,317

3 2 6 , 3 2 7 ; bindu, 75, 76;

Bandha(s), 27, 28, 38, 51, 75, 83,

Brain, 30, 99, 100, 144, 256, 2 8 6 -
defined, 10, 37, 38, 5 7 - 6 5 , 2 5 5 ;

9 0 ; see also Lock

90, 297; its relation to the
development of deep, 36, 4 7 - 9 ,

Being, embodied, jee J i w a t m a n
chakras, 1 6 - 1 8 ; its relation to

76, 9 8 ; divine form of, 6 0 ;

Bhakti, 4, 36, 117, 130, 148
consciousness, 2 2 - 5 ; see also

-knowledge, 7 8 ; non-mens,

Bhaktiyoga, 24, 130

Dynamism

10, 1 2 , 6 4 - 7 , 7 0 , 7 9 , 8 1 , 112, Bholanatha, 6

Breath-control: practice,

117-19, 124, 156, 159, 160,

Bhutashuddhi, 10, 28, 75, 83, 87,

51, 3 1 2 - 1 3 ; p r a n a y a m i c , 12; 163, sec also A samprajnata

118, 124-8, 130, 132-9, 3 1 8 - 2 7

-suspension, 49, 50, 75, see
s a m a d h i ; practice, 3 1 2 - 1 3 ;

Bindu, 1 3 , 2 1 , 2 7 , 3 7 , 3 8 , 7 9 - 8 2 , also K u m b h a k a ; T a n t r i k a , real. 2 8 ; a n d sexual control,

103,106,107,109, 113,119, 145

5 2 - 4 , 139; Waidika, 49-52,

303; spiritual, 114; thought-,

162, 164, 178, 179, 198,249,

137; see also Pranayama

75, 76; see also Dharana,

272, 285, 326; supreme, 34, 35,

Breathing: automatic deep, 297;

Dhyana, Samadhi

103, 104. 112, 119-22, 124, 125,
hangsah, 196; p r a n a y a m i c , 8, 9,

Consciousness: a n d the brain, 22,

151, 180, 181, 1 9 8 , 2 6 9 , 2 7 2 ,

307, 308, 311, 313, 322, 3 2 3 ;

3 2 ; in concentration, 255;

2 7 3 , 2 7 5 , 2 8 5 , 3 2 1 , 3 2 4 , 3 2 7
and relaxation exercises, 306;
diversified, 205, 309; empty,

339

Index

25; I-, infinite, supreme, 5,

Supreme, 11, 7 8 , 8 0 - 2 , 113,
superconscious, 78, 79, 107

123, 124; levels of perceptive,

120, 1 2 1 ; a s Surya, 155; as the

Krishna, 174, 179

129; mental, 13, 35, 120, 285,
ultimate reality, 1 ff; as Wishnu,

K u m b h a k a , 30, 37, 50, 52, 53, 55,

320, 3 2 1 ; mind transcendent,

205

56, 59, 75, 76, 83, 90, 91, 94, 95,

37; multiform, 11, 5 8 , 6 2 , 63,

Gunas, 80, 104, 106, 107, 109,

110, 115, 116, 127, 131, 133,

6 6 ; new form of, 3 5 ; non-, 2 5 ;

119-22, 148, 172,211

149, 157, 198,205, 225,297,
non-undulatory, 10, 98, 130;

G u r u ( s ) , 1 5 , 2 6 , 2 8 , 38, 9 1 , 9 5 , 303, 313, 3 1 4 ; K e w a l a , 10,
objective, 123; oscillatory, 8, 10,

111-16, 146, 157, 158, 166, 177,

1 2 , 4 9 , 5 1 , 5 4 , 6 1 , 6 8 , 7 5 , 8 9 , 9 1 , 2 8 ; perceptive, 5 7 ; and physical

181, 1 9 9 , 2 9 1 , 3 2 0 - 2 ; of

137, 139, 153, 158, 160;sahita,
activities, 3 1 , 100; purified, 118,
layayoga, 2 9 2 ; the meaning of,

27, 9 1 ; a n d sexual control, 302

129; sense-, 5, 7, 1 0 , 5 4 ;

263, 264; parama-, 251

Kundalini, 156-8, 160, 162, 163,
spiritualization of, 88, 106;

169, 174, 179, 191, 192, 198,
superpurified, 128; S u p r e m e , 5,

Hathayoga, 9 - 1 2 , 205, 3 0 5 ;

313, 3 1 7 , 3 1 8 , 320, 3 2 3 , 3 2 4 ; 3 4 , 3 5 , 3 7 , 3 8 , 6 1 - 7 , 70, 7 7 , 7 8 , method of concentration, 38,
arousing of, 10, 13, 20, 2 6 - 3 0 ,

8 0 , 8 6 , 109, 111, 112, 118, 131,

4 3 , 4 6 - 8 , 6 8 , 75, 129, 130, 297,

3 3 - 7 , 6 8 , 72, 7 3 - 7 , 83 ff, 115,

1 4 9 , 2 6 4 , 3 1 7 , 3 1 8 , 3 2 0

319; in relation to layayoga, 1

118, 122, 125, 127, 136, 145,'

Continence, sexual, 1 1 ; see also

Hridaya, 1 0 1 , 2 1 2 - 1 6

147, 149, 154, 157, 197, 319,

Brahmacharya

3 2 1 ; its relation to prana, 32, 33

Control, 4 4 ; see also Yuma
ida, 18, 2 0 , 4 9 , 8 2 , 8 9 , 9 9 , 110, Kundaliniyoga, 26, 27, 33, 36, 37,

Culture, physical, 29, 297, 298,

137, 138, 143, 144, 1 5 2 - 4 , 159,

118, 125, 126, 130, 132,319,

309

1 6 6 - 8 , 171, 172, 2 0 3 . 2 3 9 , 291

326, 327

I-ness, 101, 117, 118, 122-4,

Deconcentration, state of, 7

1 2 8 , 2 0 5 , 2 5 1 , 2 7 5 , 2 8 5 , 324

Language, spiritual, 78, 108

Deities, 18, 6 1 , 72, 75, 96, 1 0 6 - 9 , Intelligence, 58, 78, 8 1 , 82, 114,

Layayoga: its aim, 124; special

111, 112, 145, 156, 326; see also

130, 1 9 4 , 2 5 3 , 2 5 4 , 302, 309;
process of, 318; Tantrika form

Ishta dewatas spiritualized, 2 0 5 ; see also M i n d of, 126

Dharana, 37, 38, 43, 44, 5 7 - 6 0 ,

Ishtadewata, 10, 11, 28, 38, 68,

Levitation, 26, 32, 52, 145, 158,

69, 74, 75, 114, 116, 118, 128,

76, 111-15, 117, 122, 125,

205

131, 132, 149, 2 0 6 , 2 5 5 , 3 1 4 - 1 6 , 1 2 9 - 3 1 , 146,204, 211, 2 5 5 , 2 7 5 , Liberated alive, 65

3 1 8 , 3 1 9 , 3 2 1 , 326, 327

314, 325; -concentration, 203

Liberation, 3, 34, 49, 69, 73, 84,

D h a r m a , 3

/shwara, 121, 161, 163, 174,

9 0 , 9 3 , 111, 158, 160, 162; the

D h y a n a , 26, 37, 38, 43, 44, 68, 69,

177-80, 211, 2 2 1 ; see also God
doors to, 45, 154

7 4 , 8 6 , 115, 117, 118, 128, 131,

Islam, 3

Life-energy, 7, 3 1 ; see also Prana 145, 155, 251, 255, 263, 264,

Life-essence, -substance, 27;

269, 270, 274, 275, 286, 291,

J a p a , 130, 133, 137, 146, 147 150,
see also Amrita

3 1 6 - 1 9 , 321, 326, 3 2 7 ; defined,

193,217, 3 2 5 ; three forms of,

Life maintenance, in the body,

25, 6 0 - 2

116, 129

152, 299

Duality, 119

Jesus Christ, 3

Linga, 242

D y n a m i s m : brain-, 2 5 ; as

J i w a ( t m a n ) , 8 1 , 82, 97, 112, 120, Lock processes, 320

Kundalini, 3 5 ; m e n t a l , 26, 36,

121, 124, 126, 127, 135, 148,

Lotus posture, 128

309; pranic, 32, 34, 37

156, 159, 161, 162, 173, 1 7 6 - 8 ,

Love, 129, 130, 159, 2 5 1 ; desire,

181, 223, 226, 323

194;-feeling, 82, 8 3 ; godly,

E n e r g y : balance in the body, 3 1 ,

J o h n of the Cross, 4
see Bhakti; for humanity, 3;

152; different forms of, 144;

J n a n a y o g a , 130
divine, 194; matter-free, 143;
supreme, 79
mental, 309; subtle, 3 1 9 ;

K a m a k a l a , 103, 104, 120-2

Mahabhata(s), 28, 7 0 - 2 , 101, 104,
system of the body, 137

Kanada, 21

107, 113, 123, 125, 126, 128,

Fasting, 2 9 7 - 9 , 302

Kanchukas, 82, 121

130, 131, 1 4 3 - 5 , 149, 156,157,

Food, 3 0 3 - 5 , 312

K a r m a y o g a , 129

1 9 3 , 2 0 4 , 2 1 0 , 255, 2 7 5 , 3 1 4 , K n o w l e d g e : divine, 58, 178, 181;

3 2 1 ; concentration, 203

Gafur, Abdul, 4
of the external world, 9 9 - 1 0 1 ,

M a h a n , 122, 123

God, 9 6 ; in form, 11 , see also

120, 2 5 3 ; extra-sensorially

Makara, 203, 204, 315
ishtadewata; love for, 130;
acquired, 7 1 ; manifoldness of,

Mantra, 8, 9, 28, 38, 47, 49, 50,
oneness with, 9 2 ; revealed, 4 7 ;

6 1 ; spiritual, 28, 92, 9 5 ;

6 0 , 6 1 , 72, 7 5 , 8 1 , 8 6 , 9 0 , 9 2 , 9 3 , 340

Index

95, 96, 98 ff, 127, 130, 143, 147,

112, 122, 124, 125, 1 8 1 , 2 7 3 ,

P r a n a n a t i o n , see Pranic 149, 157, 158, 179, 181, 194,

275, 321, 324, 327
radiations

233, 3 1 9 - 2 1 , 324, 325; arousing

Nadi'(s), 18-20, 30, 34, 89, 143,

Pranawa, 47, 50, 51, 53, 6 1 , 63,
of, 114, 116, 199;bija-, 320;

147, 183 ff, 245, 247, 256, 258,

8 1 , 9 2 , 9 6 , 102, 104, 105, 109,
and breath-control, 52, 5 3 ;

285

110, 114, 121, 122, 128, 145,
defined, 108, 109; enlivened, 94,

Nadi-field, 25, 101, 137, 144, 149,

146, 1 9 8 , 2 4 3 , 2 4 9 , 2 7 2 , 312;

114, 115; living, 1 1 , 6 8 ;

152-4, 166-72, 224, 233, 285,
defined, 35
processes of, 27, 246; as

290

Pranayama 18, 23, 2 5 - 8 , 30, 31,
purificatory means, 9, 10, 133

Nadi-paths, 25

34, 37, 38, 43, 44, 4 8 - 5 4 ,

Mantrayoga, 10, 11, 38, 43, 46,

Nadishuddhi, 12, 32, 35, 36, 38,

5 9 , 6 1 , 7 2 , 8 8 , 8 9 , 9 2 - 6 , 114, 114, 129; in relation to

115, 137-9

115, 127-30, 132-9, 145, 153,
leyayoga, 1

Narayana, 81

2 0 4 - 6 , 2 1 1 , 217, 225, 297, 298,

Matrika, 1 0 6 - 1 1 , 185, 193, 203,

Neti-neti, deliberation, 31, 130

3 2 1 ; s a h i t a , 1 2 , 8 9 , 9 0 , 1 3 3 - 9

204, 207, 210, 2 3 3 ; defined,

Neuron, 19, 23

P r a n i c : creativity, 113; forces,

105, 272, 273

Niyama, 4 3 - 6 , 74, 87, 129, 130,

25, 30, 72, 90, 101, 102, 104,

Matter, 30, 35, 7 3 , 8 1 , 8 2 , 100,

138

150, 153, 157, 167, 172,224,

101, 113, 120,285, 299;

Nirwana, as power, 174; see also

234; functions, 9 6 ; operation,
different forms of, 13, 20

Liberation

3 2 ; withdrawal, 37, 38, 319,

M a y a , 8 1 , 82, 95, 96, 119-22,

3 2 1 ; see also Dynamism

174,205

Observance, see Niyama

Pratyahara, 37, 38, 43, 44, 48,

Metabolism, 35, 37, 143, 300;

Ojas, 299-301

5 4 - 6 , 63, 65, 74, 99, 156, 206,
basal, 31, 3 3 ; in the brain, 30

Ominipotency, 120, 121, 198

251, 321, 326; practice, 3 1 2 - 1 4 ;

Metamatter, 22, 25, 70, 71, 73,

Ong, see Pranawa
and sexual control, 3 0 3 ;

8 1 , 101, 102, 120, 123, 124,

Tantrika forms of, 5 6 ; Waidika

128, 143, 144, 194

Patanjali, 20
forms of, 5 4 - 6 , 157

Microscope, electronic, 25

Perception, 8 1 , 100, 129;

Prayer, d e e p a n d silent, 45

M i n d : and brain connection, 297;
instrumentalized, 22; sensory,

Primus, see Prakriti
and conative functions, 7, 13;

1,3, 13, 3 1 , 5 7 , 1 2 3 , 2 5 1 , 309; Procreation, 82, 83
control of, 8, 5 7 ; its creation,
subconscious mode of, 32;

Protoplasm, 229

104, 113;dualistic, 274;
supranormal sensory, 2 3 - 5

Purification: of the alimentary

Physiology, I n d i a n , 299
externalized, 310, 3 2 3 ;
canal, 304; of the blood, 204,
inoperative, 155; intellective,

Pingala, 18, 20, 49, 82, 89, 110,133,

297, 298; of the body, 8, 9, 47,

57, 1 2 2 - 4 , 128, 325, 326; its

137, 138, 143, 152-4, 159,

4 8 , 9 6 , 138, 194, 2 9 7 , 2 9 8 , 302; main functions, 2 5 3 , 254;

166-8, 171, 172, 2 0 3 , 2 3 9 ,
internal, 133, 136, 137, 147,
multiformity of, 7, 13;

251, 291

181, 225; of the mind, 8, 9, 45,
perceptive, 4, 49, 50, 54, 5 6 ;

Pleasure, 82, 83, 87, 110, 129, 194

5 2 , 9 6 , 3 0 9 , 310, 3 2 1 ;
and physical culture, 309;

Posture, 310, 3 1 2 - 1 3 ; control, 5 8 ; p r a n a y a m i c , 324, 325; spiritual,
see also Asana
purified, 8, 126, 128, 139, 3 0 3 ;

150
seat of, 177, 250; spiritual, 36;

Power, Supreme, 7 8 - 8 0 , 320

Purusha(s), 70, 118, 120, 121,
subconscious, 2 5 ;

P o w e r g r a p h , 25

1 2 3 - 5 , 275
superconscious, 12, 109;

Prakriti, 35, 70, 7 2 - 4 , 80, 8 1 , 90, 109, 118-24, 1 7 3 , 2 3 3 , 2 5 1 , 2 6 9 , tranquility, 138; transformed

Radiations, pranic, 34, 311

275, 327
into supermind, 78

Rajayoga, 1 0 - 1 2 , 3 8 , 4 3 , 4 6 ,

M o h a m m a d , 3

Prana, 20, 21, 32, 33, 3 6 - 8 , 49,

130; in relation to Layayoga, 1

Monism, and the doctrine of

50, 7 8 - 8 2 , 8 9 , 9 0 , 9 6 , 1 0 3 - 5 , Ramakrishna, 28, 302

112, 114, 119-22, 124, 125, 136,

Brahman, 26

Reality, non-material, non-mental,

144-6, 155, 157, 160, 167, 198,

Muscle(s): contraction, 144;

4; S u p r e m e , 5, 2 7 3 ; unknown

2 0 4 , 2 1 1 , 2 2 4 , 2 2 5 , 2 7 2 , 2 7 3 ; control, 30, 53, 74; different
mental, 309

-concentration, 275; creator
kinds of, 3 0 1 ; energy, 29, 309;

Relaxation, 3 0 , 8 3 , 196;
of mind, life, matter, 34;
exercise, 3 0 5 - 7 , 310;
muscular 204, 306, 307, 312, 323,
different forms of, 107, 156,
movements, 204, 297

Religion, 2 8 ; defined, 5; as a

2 1 0 ; as dynamism, 35, 299;
means to search for G o d , 3, 4

Nada, 7 9 - 8 1 , 102-4, 106, 107,
withdrawal of, 34

Rishis, 43, 46, 78, 95, 102, 149, 190

113, 120, 198, 206; S u p r e m e ,

Pranana, 82, 300

R u d r a . 8 1 , 104, 107, 125, 132,

341

Index

148, 155, 161, 163, 173,

324, 3 2 5 ; in form, 28

Universe: its a p p e a r a n c e , 8 1 , 125; 174, 177-80, 188,208, 211, 314,

Sleep, 23, 32. 71, 251, 302, 322;
its evolution, 120; its

315, 324, 325
yoga-, 83, 87, 274
maintenance, 204

Sound(s), 98, 99, 102, 1 0 5 - 8 ,

U r e t h r a , 92

Samadhi, 10, 26, 28, 34, 37, 43,

115, 312, 319; non-sensory, 150.

44, 46, 6 8 - 7 0 , 74, 76, 77, 79,

194, 1 9 5 , 2 7 2 , 2 7 5 ; -units, 104,

Vibrations, from sound, 99

8 1 , 8 7 , 9 1 , 9 2 , 102, 155, 158,

106, 116, 155,

Volition, 123,251

174, 199, 211, 225, 2 6 3 ; ananda,

Space, 100

130; (a)samprajnata, 1 0 - 1 3 , 35,

Spear, see T r i d e n t

Waikhan, 10

37, 38, 130-2, 1 9 9 , 2 5 1 , 2 6 4 ,

Spirit, Supreme, 6 1 , 6 4 - 8 , 7 0 - 2 , Wajroli, 46, 194, 197, 210, 303

270, 2 7 3 - 5 , 319, 321, 3 2 5 - 7 ;

74

W a y u , 92, 135, 136, 145, 153, 154,
defined, 2 5 , 6 2 - 5 ; its stages, 255;

Spirituality, defined, 5

157, 167, 2 2 4 ; - e n e r g y , 99,

T a n t r i k a , 64, 65; Waidika, 63, 64

Study, spiritual, 45

122, 135, 1 4 4 , 2 8 5 , 2 9 9 , 319;

Samanana, 82

Superconcentration, see Samadhi

-nadis, 19, 137, 138; prana-,

Sangskaras, 101, 251

Superlight, 24, 125; of samadhi,

20, 3 6 , 8 1 , 121, 152, 155, 234

Sanskrit, language, 185

78

Weda, 48, 104, 109, 111, 174;

Seers, see Rishis

Superpowers, 34, 47, 58, 86,

-sounds, 114

Senses, 23, 120, 1 2 2 - 4 , 126, 194,

1 1 0 - 1 5 , 144, 1 4 5 , 3 2 5

Will, -principle, 57

2 5 1 ; control of the, 38, 48, 54,

Sushumna, 15, 1 7 - 2 1 , 2 6 , 2 8 ,

Wishnu, 81, 104, 107, 125, 132,

68,75, 7 8 , 8 8 , 9 6 , 110, 128, 132,

3 3 - 6 , 49, 80, 90, 9 1 , 9 3 - 6 , 105, 146, 148, 155, 161, 163, 174,

147; their creation, 104, 113;

108, 110, 114-16, 126, 138,

175, 1 7 7 - 9 , 1 8 8 , 2 0 1 , 202,204, inoperative, 155; limitations of,

143-5, 1 5 2 - 5 , 158, 160, 164,

2 0 5 , 3 1 4 , 3 1 5 , 3 2 5

2 , 9 9 , 100; seat of the, 2 7 5 ;

166-72, 177, 179, 183 ff, 216,

Wiwekananda, 18, 33
withdrawal of, see Pratyahara

239, 245, 247, 258, 285, 286,

Worship, 9 2 ; mental, 150, 151,

Sexual: control, see Brahmacharya; 290, 291, 310

217; ritualistic, 45, 114, 130
desire, 36, 130, 3 0 1 - 3 ; energy,

Swastika, 133, 174

Writti(s), 100, 101

9, 3 1 1 ; enjoyment, 8 3 ;

Wyanana, 82
functions, 129, 320; vigour, 204,

Tailanga, Swami, 27, 302

210, 304, 305

T a n m a t r a ( s ) , 25, 28, 70, 72, 101, Yama, 8, 11, 37, 43 ff, 74, 87, 129,

Shakti(s), 18, 102, 108, 145, 146,

102, 104, 107, 109, 113, 114,

130, 138

151, 1 8 8 , 2 1 1 , 327; S u p r e m e , 123, 125, 126, 128, 130, 131,

Yantra, 34, 92

8 0 , 8 1 , 9 5 , 119, 122

1 4 3 - 5 , 156, 157, 193, 194,204,

Yoga, defined, 43, 44, 6 5 - 7 ;

Shankara, 4, 2 6 - 8 , 144, 184, 190,

2 1 0 , 2 5 5 , 275, 314, 3 2 1 ;
different systems of, 38, 4 3 ;

197, 220, 256, 302

-concentration, 203
posture, see Asana; and religion,

Shawasana, 12

Tantrikas, 2 8 ; see also Yogis

5; spiritual, 112, 113; supreme,

Shiwa, 8 0 - 2 , 85, 88, 9 1 - 3 , 96,

Tapasya, 310; see also Ascesis

80, 326, 327; Tantrika, 6,

108, 109, 112, 117, 118, 120,

T h o u g h t ( s ) , 309, 313, 324, 327;

43, 44, 46, 48

122, 125, 126, 130, 131, 136,
control process of, 310, 321

Yogis, 15, 18, 21, 2 3 , 2 4 , 2 6 - 8 ,

148, 150, 156, 159, 160, 169,

T i m e , 82, 100

3 1 , 3 3 , 4 7 , 4 8 , 5 1 , 5 2 , 5 5 , 5 6 , 1 7 3 - 6 , 181, 188, 1 9 1 , 2 1 1 ,

Tongue-lock, 127

6 1 , 6 3 , 6 6 , 7 9 , 8 0 , 8 1 , 8 3 , 8 4 , 8 7 .

2 2 1 , 2 6 4 , 2 7 3 , 2 7 4 , 317, 319,

T r i d e n t , 197, 2 0 6 , 2 1 1 , 233

9 1 , 9 4 , 9 5 , 9 8 , 126-8, 144, 147,

326; Nishkala, 7 8 - 8 0 ; 1000

T r u t h , revealed, 78

302; Christian, Muslim, 4;
names of, 146; Sakala, 79, 80,
hatha-, 29, 30; laya-, 165,

1 2 2 , 3 2 1 , 3 2 4

U d a n a n a , 82

166, 291

Shiwa-Shakti, 7 8 - 8 0 , 9 1 , 95, 122,

Unconsciousness, see

Yoni, 320

124, 125, 180, 192, 234, 264,

Consciousness

Y o n i m u d r a , 75, 76, 197, 320, 321,

2 6 9 , 2 7 0 , 2 7 2 , 2 7 4 , 275, 321,

Uddi'yana, 83, 205

326

342

Table of Contents

- Part 1
- Part 2
- Part 3
- lyopanishad,
- lring,
- I shta-
- Ishta dewata