Layayoga: The Definitive Guide to the Chakras and Kundalini (64 page)

Isha

Within it (within wayu-bija—Kalicharana; that is within the bindu of Yang) is Isha who is all mercy, bright and like hangsah, and with his two hands shows the mudras of dispelling fear and granting boons to the three worlds (—Shatchakranirupana, Verse 23).

The expression, ‘like hangsah’ (hangsabha) requires explanation. Kalicharana has not explained it, but quoted a passage saying that the desired One is splendorous like ten million moons. It indicates that he is like the moon, that is, he is possessed of the colour of shining white. Shaṅkara and Wishwanatha interpret ‘hangsabha’ to be the colour of the sun, that is, red. On the other hand, the commentators Ramawallabha and Bhuwanamohana translate it as white colour.

Isha is one of the six Shiwas. Asha has also been called Ishwara. So Ishwara is one of the Shiwas (—Rudrayamala, Part 2, 25.53). The presence of Ishwara in the six-cornered ‘air’-region has been mentioned in the Tantras (—Nirwanatantra, ch. 7, p. 9; Rudrayamala, Part 2, 22.8; Mantramahodadhi, 4.22; Sharadatilakatantra, 5.133; Purashcharyarnawa, ch. 5, p. 387). In the Waidika accounts, also Ishwara has been stated to be in the ‘air’-region (—Yogatattwopanishad, Mantra 96; Yogashikhopanishad, 1.177). Ishwara has been called Hara (—Todalatantra, ch. 7, p. 14) and Shiwa (—Brihannilatantra, ch. 8, p. 65). Ishwara has also been described as Bana-liṅga (—Sammohanatantra, Part 2, ch. 2, p. 2). It has been clearly stated that Ishwara is in the lap of wayu-bija (—Mridanitantra, quoted in Aimarasanggraha MS).

In the anahata, concentration should be done on Ishwara (—Rudrayamala, Part 2, 57.41). His concentration-form is as follows: Ishwara is in the form of (matrika-) letters, four-armed, shining white in colour, and wears a crown and a red garland; he does good to the three worlds and is the lord of the yogis (—
ibid
., 57, 41–2). Here it has been clearly said that Ishwara is white in colour. Here is another concentration form:

Shiwa, the conqueror of death, resembles pure crystal (in colour); he is five-faced and of great lustre, with lotus-like beautiful and smiling face and ten long arms; his breast is ornamented with a garland of rudraksha and his head with the matted and twisted hair; and he wears a crown, an earring, an armlet, a bracelet, and is clad in tiger’s skin (—Brihannilatantra, ch. 8, p. 65). As Shiwa has been described as having three eyes in all his forms, so here he should be thought of as having three eyes in each of his faces. Kalicharana also says that Shiwa has been described everywhere as having three eyes, hence Isha is also three-eyed. He also quotes a passage saying that one should concentrate on him as wearing a necklace, an armlet, a chain of pearls and an anklet, and clad in silken raiment.

In concentration, the forms of Isha or Ishwara have been described as follows:

Kakini

Here (in the pericarp—Kalicharana) is Kakini (Power Kakini—Kalicharana) who is new lightning-like yellow (that is, shining yellow in colour), three-eyed, adorned with all kinds of ornaments and holds in her two hands a pasha (noose) and a kapala (human skull), while the other two hands are in the ware and abhaya mudras (that is, the gestures of granting boons and dispelling fear); she wears a necklace of bones; she is auspicious and joyous and the benefactress of all; and she is fully absorbed in supreme blissfulness in death-conquering union (—Shatchakranirupana, Verse 24). (See
Plate 12
, right top figure.)

The presence of Power Kakini in the pericarp of the anahata has been mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5; Shiwasanghita, 5.118; Mantramahodadhi, 4.22; Rudrayamala, Part 2, 22.8; Tripurasarasamuchchaya, 5.21; Todalatantra, ch. 7, p. 14; Shadamnayatantra, 5.266; Mridanitantra, quoted in Amarasanggraha MS. Kakini has been described as doorkeeper (—Sammohanatantra, Part 2, ch. 2, p. 2). Power Bhuwaneshwari (the mother of the universe) has been mentioned in the Nirwanatantra, ch. 7, p. 9. It has also been said that Power Lakini is in the anahata (—Tararahasya, ch. 4, p. 22). But these forms are for special concentration.

A concentration-form of Kakini is as follows.

Kakini is white in colour and two-armed, and shines with the vermilion-mark on her forehead, and her eyes are beautifully painted with collyrium, and she is clad in white raiment and adorned with various ornaments, and her face is as beautiful as the moon; concentration should be made on Kakini for the attainment of success in the mantra (—Kaṅkalamalinitantra, ch. 5, p. 23).

Kalicharana quotes a two-lined verse which is exactly the third and fourth lines of the four-lined verse of the Kaṅkalamalinitantra quoted above, except the first word of the first line quoted by him which is ‘Krishnambaraparidhanang’, meaning, clad in black clothing, but in the Kaṅkalamalini text the first word of the third line is ‘shuklambaraparidhanang’, which means clad in white clothing.

In another form, Kakini has been described as having three beautiful faces, which are shining red in colour and very graceful; she is wearing a necklace of skulls and granting success (—Kularnawa, ch. 10, p. 53).

Kakini, in another of her concentration-forms is yellow in colour, with highly developed breasts, carries a trident, a drum, and a noose, and shows the gesture of dispelling fear; she is fully absorbed (in concentration) (mahamatta), and worshipped by the great sages (—Gandharwatantra, ch. 9, p. 42–3). Wishwanatha quotes a verse from a Tantra in which it is stated that Kakini is yellow in colour and holds in her hands a noose, a trident, a skull, and a drum.

Other concentration-forms of Kakini.

‘Kakini is as beautiful and splendorous as millions of moons; she is pure and holds the Weda in her hand; her grandeur is that of the celestial trees; her necklace is like the rays of the sun; she appears agitated (with power)’ (—Rudrayamala, Part 2, 59.27).

‘Kakini has six faces and three eyes (in each face); she is yellow in colour, and holds in her hands a trident, a bow and a skull and makes the gesture of granting boons’ (—Jamala, quoted in Yogakalpalatika MS).

‘The great Divine Mother Kakini who is worshipped in the three worlds is subtle as well as in form; she has four arms and holds a skull and a trident, and makes the gestures of granting boons and dispelling fear; she is like ten million lightnings (that is, she is shining yellow in colour), and clad in yellow raiment; she wears various ornaments of gold and jewels; she is delighted with the drinking of sudha (amrita—deathless substance) and is fully absorbed (in concentration)’ (—Rudrayamala, Part 2, 57,43–6).

The following are the forms of Kakini in concentration:

Bana-liṅga

‘In the pericarp of this lotus (anahata), there is Power as a triangle (that is, triangular in form—Kalicharana) and her delicate body is like ten million lightnings (that is, she is splendorous); within that (that is, the triangular Power) is the Shiwa-liṅga (that is, Supreme Being in a specific concentration form) called Bana (that is, Bana-liṅga) who is gold-like luminous (that is, shining yellow in colour); there is a subtle void (that is, the bindu) on his head as that in a gem and there is the abode in him of the roused superpower of yoga (Lakshmi )’ (—Shatchakranirupana, Verse 25).

It should be noted here that the Power is in the form of a triangle, so there is no distinction between the Power and the triangle. The triangle is to be considered as the body of the Power. Because of this, the triangle is the yoni, and so its apex is downward. This also has been expressed by Kalicharana. Kalicharana farther says that this triangle is situated below the wayu-bija (‘air’-germ mantra). He quotes a passage in which it is stated that in the lap of the wayu-bija is Isha and below him is the triangle where lies Bana-liṅga.

The triangle is of lightning-like colour, that is, shining red, or shining yellow in colour. Bana-liṅga is within the triangle. This means he is within the Power who is triangular in form. This Power supports or holds a dewata in a centre. So it is the holding-power by which an appropriate dewata is maintained in a particular centre or seat. This Power has been termed Pitha-shakti—the holding-power which is the power of concentration. It has been stated that the Pitha-shakti (situated in the anahata) in her dhyana-form is in the form of a triangle, golden in colour, shining like ten million lightnings at the same time (that is, shining yellow colour), and adorned with all kinds of ornaments (—Rudrayamala, Part 2, 57.48–9). In concentration, the Pitha-shakti is in form. This form is not the triangular form, but a specific form of concentration lying in the triangle which is her form of support. So it has been stated that concentration should be done on Bana-liṅga who is situated by the right side of the Pitha-shakti (—
ibid
., 57.50).

The triangle in the anahata is called the yoni where lies Bana-liṅga (—Kaṅkalamalinitantra, ch. 2, p. 5). Therefore, the triangle is situated with its base upward and apex downward. That Bana-liṅga is situated within the triangle has been stated in the Sammohanatantra, Part 2, ch. 2, p. 2; Gandharwatantra, ch. 29, p. 109; Mridanitantra, quoted in Amarasanggraha MS). About the colour of Bana-liṅga, it has been stated that he is gold-like luminous (—Shatchakranirupana, Verse 25). The text reads: Kanakakaraṅgaragojjwalah to mean gold-like (kanaka-akara) luminous (ujjwala) colour of the body (aṅga-raga). The usual meaning of kanaka is gold. Bhuwanamohana has translated it as gold-like luminous colour. Ramawallabha has translated kanaka-akara as gold-colour. But Wishwanatha translates the word kanaka as being similar to the flower of bandhuka, and quotes a passage to support this. The colour of the bandhuka-flower is white, deep red and vermilion. What colour should apply here? Usually, the deep red colour is taken. Jaganmohana says that Bana-liṅga is blood-red (—Footnote 87, in connection with the verse 5.104, Mahanirwanatantra).

Let us see what other tantras say about the colour of Bana-liṅga. Bana-liṅga is as lustrous as the ten thousand suns (indicating that the colour is shining red; (—Gandharwatantra, ch. 5, p. 28; Rudrayamala, Part 2, 27.63; Goutamiyatantra, 34.50; Shaktanandataraṅgini, 4.12; Dewibhagawata, 7.35, 40); and like pure gold (—Rudrayamala, Part 2, 57.50); and also highly luminous (—Shiwasanghita, 5.117). So the colour of Bana-liṅga is shining red or gold or shining yellow.

There is a subtle void on the head of Bana-liṅga. Kalicharana says that there are on the head of the Shiwa-liṅga the half-moon (ardhachandra) and bindu (point) and within the bindu is a hole which is void. To support it he quotes a verse which says that Bana-liṅga who is within the triangle is adorned with golden ornaments and with the half-moon on his head. We would put it in this way: the void on the head of Bana-liṅga is bindu isolated from the body by the half-moon. It indicates that concentration on the form is finally developed into formless Divine Consciousness indicated by bindu.

Jiwatman

There is in the lotus (in the pericarp of the lotus—Kalicharana) in the heart region (this lotus is anahata—Ramawallabha and Bhuwanamohana) hangsah (jiwatman—Kalicharana, Wishwanatha, Ramawallabha and Bhuwanamohana) who is like the flame of a lamp in a windless place (that is, hangsah is luminous and motionless); there is also (in the pericarp of this lotus—Kalicharana) the region of the sun by which the filaments in the pericarp are illuminated (—Shatchakranirupana, Verse 26).

It has been clearly stated in the Kaṅkalamalinitantra, ch. 2, p. 5, that in the pericarp of the anahata are the seats of Wayu and jiwa. In the Bhutashuddhitantra, ch. 2, p. 2, it has been also said that jiwa is always situated in the anahata; and also in the Tararahasya, ch. 4, p. 22; Tripurasarasamuchchaya, 5.21; Goutamiyatantra, 34.51; Soubhagyalakshmyupanishad, 3.4; Yogachudamanyupanishad, Mantra 14; Yogarajopanishad, Mantra 11; Shiwapurana, 3.5.52; Dewibhagawata, 7.35.41).

About the form for concentration of jiwatman, it has been mentioned that he is like the flame of a lamp, the nature of which is Brahman; he is of golden colour (—Bhutashuddhitantra, ch. 2, p. 2) ; also, jiwa as hangsah is shining like the flame of a lamp (—Sammohanatantra, Part 2, ch. 2, p. 2) ; hangsakala (jiwatman) is luminous and like the flame of a lamp (liṅgakara) (—Soubhagyalakshmyupanishad, 3.4); hangsah (jiwatman) is luminous (—Yogarajopanishad, Mantra 11). So the dhyana-form of jiwatman is that he is in the form of liṅga and like the flame of a lamp. The liṅga-form here means that his form is like the still flame of a lamp which tapers upward. Hangsah is also shining like gold, or shining gold colour.