Layayoga: The Definitive Guide to the Chakras and Kundalini (77 page)

The sahasrara stands with its face downward (—Shatchakranirupana, Verse 40; Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 10, p. 12; Tararahasya, ch. 4, p. 23; Tripurasarasamuchchaya, 5.41 ; Purashcharanarasollasa, ch. 8, p. 8; Koulawalitantra, ch. 22, p. 81; Shaktanandataraṅgini, 4.29; Shyamarahasya, ch. 1, p. 3; Purashcharyarnawa, ch. 6, p. 490; Brahmasiddhantapaddhati MS), and its filaments are. red in colour (—Shatchakranirupana, Verse 40; Tripurasarasamuchchaya, 5.41 ; Sammohanatantra, Part 2, ch. 2, p. 2; Shaktanandataraṅgini, 4. 29; Purashcharyarnawa, ch. 6, 490), and they are also lightning-like splendorous (—Purashcharanarasollasa, ch. 9, p. 9). The arrangement of the petals is such that the sahasrara appears as bell-shaped. (See
Plate 25
.) The pericarp of the sahasrara is of a golden colour (—Kubjikatantra, 6. 316; Purashcharanarasollasa, ch. 9, p. 9), and is endowed with various powers, and within in it lies all knowledge (—Purashcharanarasollasa, ch. 8, p. 8). Here are the seats of Supreme Being (—Bhutashuddhitantra, ch. 14, p. 12); Shadamnayatantra, 5.103) and Supreme Power (—Bhutashuddhitantra, ch. 10, p. 9; Shadamnayatantra, 5.243); it is the centre of immortality (—Shadamnayatantra 5. 389). Now we have to study the pericarp in detail.

The Shatchakranirupana says: ‘Within the pericarp of the sahasrara is the full moon (that is, the circular moon-region) which is shining brilliantly and without the spots. It radiates abundant light which is nectarous (that is, full of life) and delightful. Inside the circular moon region is the lightning-like luminous triangle (trikona). Inside this triangle is void (shunya) (that is, Supreme Bindu) which lies concealed (that is, realizable only by dhyana) and is worshipped by the yogis’ (—Shatchakranirupana, Verse 41).

The presence of the circular region of the moon (chandramandala) in the pericarp of the sahasrara has been mentioned in the Kaṅkalamalinitantra, ch. 2, p. 5; Sammohanatantra, Part 2, ch. 2, p. 2; Mayatantra, ch. 6, p. 5; Purashcharananarasollasa, ch. 2, p. 2; Shyamarahasya, ch. 1, p. 15; ch. 4, p. 79). Rays are being emitted from the moon-region (—Tripurasarasamuchchaya, 5.41; Koulawalitantra, ch. 22, p. 81). The moon-region is in the nature of consciousness (—Shiwapurana, 3.5.53). There is a triangle within the moon-region (—Kaṅkalamalinitantra, ch. 2, p. 5; Shyamarahasya, ch. 1, p. 15; Amarasanggraha MS; Mridanitantra, quoted in Amarasanggraha MS; Tattwayogabindu MS). This triangle has also been termed trikuta, that is, three-cornered = triangle (—Soubhagyalakshmyupanishad, 3.9; Brahmasiddhantapaddhati MS).

There is the void (shunya) within the triangle which lies inside the circular moon-region. The void has been termed supreme void (parashunya), which is with the upward-power (Kundalini), and dhyana should be done here (—Soubhagyalakshmyupanishad, 3.9). Supreme Power as Kundalini lies concealed here (—Yogarajopanishad, Mantra 18). The roused Kundali passes into the sahasrara through the brahma nadi (—Todalatantra, ch. 8, p. 16), so she is called the upward power. She is concealed here, she is only known by dhyana. The term supreme void has also been accepted in the Tantras. 11 has been stated that the supreme void (paramashunya) which is inside the triangle of the sahasrara is with the upward-power (Kundalini), and dhyana should be done on the supreme void (—Brahmasiddhantapaddhati MS). The presence of the void in the triangle of the sahasrara has been mentioned in the Mridanitantra (quoted in the Amarasanggraha MS). The void has been described as the abode of Parama Shiwa who is infinite and beyond mind-matter (niramaya) (—
ibid
.). About the void, it has been stated: ‘That (that is, void), which is well concealed (in another reading: which is to be kept secret with care) is the main root of abundant and never-ending supreme bliss; it is subtle and its pure form becomes manifest along with nirwana-kala and moon (shashi)-kala, that is, ama-kala, by the long and regular practice of dhyana’ (—Shatchakranirupana, Verse 42).

In this void is Parama Shiwa. So, it has been stated: ‘Here, that is, in the void, the celebrated Dewa (Divine Being) known as Parama Shiwa is situated. He is without form (in another reading: he is in his supreme aspect as infinite and formless); he is in union (rasa) (with Kundalini) and is also the one and the same (wirasa) (with Kundalini); like the sun, he destroys the darkness of unspiritualness and delusion’ (—Shatchakranirupana, Verse 42).

The void is a circular process (writta) consisting of Kundali-power around the formless Parama Shiwa. The void has been clearly explained here: Shiwa is in the form of Void and the circumference of the circle (writta) is Supreme Kundali who is splendorous and is in three and a half coils; the Yamala says that the writta is Kundalini Power in whom lies the three primary attributes, and the void aspect (of the writta) is Shiwa, who is the great Ishwara; Kundalini is always there in coils around Shiwa like a snake; Bindu (Supreme Bindu) is in the nature of Shiwa and Shakti (Power) and gives life and liberation; that eternal Divine Power (Kundalini) is the source of all in her Nada (Supreme Nada) aspect (—Shaktanandatarangini, 4.15).

This void (shunya) cannot be represented by the bijas
Ang
,
Ang
, Khang, Thang and Hang. Hang is the germ-mantra of akasha (void) mahabhuta, so this void is beyond akasha. In this void, there is neither akasha nor mind. So it has been termed supreme void (paramashunya). It can only be designated by Biṅdu. But this bindu is not a point. It is ‘non-magnitudinous’ and ‘non-positional’, and still it exists. Because of this it has been termed Parabindu—Supreme Bindu. This Supreme Bindu is the Supreme Void. It has been stated that Bindu signifies void (Shunya) and also quality (guna) (—Todalatantra, ch. 6, p. 13). The void indicates the absence of magnitude and position; therefore, it is without mind and matter. The void is that in which matter-mind and its source primus are absorbed, and what remains is Shiwa in union with his Power (Shakti). Kundali-power finally absorbs into her prakriti (primus) from which arises the phenomenon of mind-matter, and remains in coils in Shiwa. Because of Shiwa and Power (Shakti) the void is in the nature of a writta or circle. The void aspect is Shiwa and the quality aspect indicated by the circumference of the circle is the Power. So it has been said that Parama Shiwa is immutable and supremely subtle and in the form of Bindu (—Todalatantra, ch. 8, p. 15). The subtle and changeless aspect of Bindu is the void which is Shiwa. Shiwa is also with his Power. This Power is in a state of Supreme contraction. This is Supreme Bindu. So Supreme Bindu is both Shiwa and his Power.

Bindu stands in relation to the sahasrara (Goutamiyatantra, 34.54; Dewibhagawata, 7. 35.47). So it has been said that the sahasrara is the centre of Bindu (—Gandharwatantra, ch. 5, p. 28; Mridanitantra, quoted in Amarasanggraha MS). This Bindu is Parabindu. It has been clearly stated that the sahasrara lotus which is all pure is the centre of Parabindu (Supreme Bindu) (—Rudrayamala, Part 2, 27.70).

More has been stated about Parama Shiwa: Bhagawan, that is Shiwa endowed with yoga-power, from whom the nectar (power of eternal life) is continuously and abundantly flowing, imparts to the yogi whose thoughts are purified the real knowledge of Atman (the highest spiritual knowledge arising in samadhi); the Supreme Being (Sarwesha, literally, the Lord of the universe), known by the name of Parama Hangsah (that is, Parama Shiwa) from whom the waves of all happiness are continuously overflowing is situated here (—Shatchakranirupana, Verse 43).

Shaiwas (the worshippers of God Shiwa) call it (the centre where is Parama Shiwa) the abode of Shiwa; the Waishnawas (the worshippers of God Wishnu) call it the abode of Supreme Being (Paramapurusha, that is, Wishnu); others (the worshippers of Harihara) call it the centre of Harihara (a conjoined form of Wishnu and Shiwa); those who are devoted to the lotus feet of Divine Shakti (that is, the worshippers of the Goddess Shakti) call it the centre of Dewi (Shakti); and other great yogis call it the pure place of Prakriti-Purusha (—
ibid
., Verse 44).

It has been stated: ‘Within the pericarp of the sahasrara, there is the nectarous ocean where-in lies the isle of gems, and inside the isle of gems is the wishing tree; there lies a lustrous temple with four doors; inside the temple is an altar consisting of fifty matrika-letters; there is a jewelled throne on the altar, and on the throne is seated Mahakali (Supreme Power) in union with Maharudra (Parama Shiwa). He who is Maharudra (Supreme Rudra or Shiwa) is Mahawishnu (Supreme Wishnu) and Mahabrahma (Supreme Brahma). The three are one, there is only the difference in name’ (—Nirwanatantra, ch. 10, pp. 13–14, abridged). It indicates that Parama Shiwa (Supreme Consciousness) is also called Supreme Rudra, Supreme Wishnu and Supreme Brahma. The description of the centre as given here is for the purpose of dhyana.

Parama Shiwa is without form (—Shatchakranirupana, Verse 42); he is Brahman and immutable (—Tararahasya, ch. 4, p. 23); he is only ‘being’ (or he is in himself), fully quiescent and beyond mind-matter (—Bhutashuddhitantra, ch. 3, p. 3). This supreme aspect of Parama Shiwa is beyond samprajñata samadhi, it is only ‘realizable’ in asamprajñata samadhi. In a super-concentrated state of consciousness induced by samprajñata samadhi (—Wishwasaratantra, ch. 2, p. 11), a highly rarefied form in white colour (—Tararahasya, ch. 4, p. 23) shines forth. Now, the infinite Supreme Shiwa becomes Sakala Shiwa—Shiwa with manifested Power. Now, the individualization of Shiwa and Power occurs.

Shiwa is always with Power (Shakti). In the supreme state both Shiwa and Shakti are formless and there is no double existence as they are not individualized. So Shiwa and Shakti are in supreme union as one and the same. This is what has been called the state of wirasa. When Shiwa and Shakti are individualized, they are also in union, and this is the state of rasa. So it has been stated that Supreme Shiwa who also assumes a cosmic form and Supreme Kundalini are always in the great lotus sahasrara (—Todalatantra, ch. 7, p. 14); also, in the sahasrara, there is the union between Supreme Shiwa and Kundalini (—Bhutashuddhitantra, ch. 3, p. 3); Supreme Shiwa is with Supreme Kundalini (—
ibid
., ch. 14, p. 12); Supreme Shiwa is with Shakti (—Wishwasaratantra, ch. 2, p. 11). All these statements indicate that Supreme Shiwa as Sakala Shiwa assumes form in the sahasrara. At first the form is non-specific, vast and luminous. At this stage, the whole consciousness is in a luminous form and in deepest concentration. This is the state of samprajñata samadhi. When concentration becomes less deep, the luminosity changes into distinct form and it is held in consciousness continuously and without interruption. This is the state of dhyana. The dhyana form is transformed at the highest stage of concentration into samadhi form. Both Shiwa and Shakti appear in dhyana and samadhi forms.

A dhyana form of Shiwa in the sahasrara is as follows: ‘Shiwa is like pure crystal in colour; he is joyful and smiling; he has three lotus-eyes and eight beautiful arms; he wears a garland of 1000 lotuses; he is adorned with ear-rings, a necklace of pearls, and handsome anklets’ (—Bhutashuddhitantra, ch. 9, p. 8).

Ama-kala and nirwana-kala are situated within the triangle of the sahasrara. The Shatchakra-nirupana (Verse 46) says: ‘Here (that is, within the triangle situated in the pericarp of the sahasrara) is the excellent sixteenth power (kala) of the moon (called ama) which is like the morning sun (that is, shining red in colour), pure (that is, samadhi-consciousness is maintained by her); her form is like the hundredth part of a delicate lotus-filament (that is, she is subtle); she is with Kundali-power (para); she is always lightning-like splendorous; she is with her face downward (that is, in one-half coil, crescent); there is the uninterrupted flow of perpetual bliss and she is the source of the abundantly flowing nectarous stream.’

Ama-kala is always in a roused state and not subject to growth or decay (that is, unchanging) (—Kaṅkalamalinitantra, ch. 2, p. 5); she is red like the morning sun and is as subtle as the hundredth part of the tip of a hair (—Tripurasarasamuchchaya, 5.46); this sixteenth kala of the moon (ama-kala) stands with her face downward and is the centre of the constantly flowing nectarous stream (—Koulawalitantra, ch. 22, p. 81).

About nirwana-kala, it has been stated that: Inside it (ama-kala) is the famous nirwana-kala (manifested power of absorption of Kundalini); she is the most excellent; she is like the thousandth part of the end of a hair (that is, extremely subtle); she is endowed with supreme yoga-power (Bhagawati) and is in all beings as Ishtadewata; she is consciousness herself; she is bent like a crescent moon (that is, in one-half coil); and she is as lustrous as the brilliance of all suns shining at one time (that is, extremely shining red in colour) (—Shatchakranirupana, Verse 47).

Nirwana-kala is situated inside ama-kala; she is called the seventeenth kala (manifested power) and is crooked (—Kaṅkalamalinitantra, ch. 2, p. 5); she is bent like a crescent moon (half-coiled) and as subtle as the thousandth part of the tip of a hair (—Tripurasarasamuchchaya, 5.47; Koulawalitantra, ch. 22, p. 81). Nirwana-kala is subtle and in the nature of consciousness (—Mridanitantra, quoted in Amarasanggraha MS). Nirwana-kala is also called the seventeenth nirañjana-kala which is as bright as the lustre of ten million suns and as cool as ten million moons (—Amarasanggraha MS; Tattwayogabindu MS).

There is Nirwana Shakti (all-absorbing Kundali-power) inside nirwana-kala. About Nirwana Shakti, it has been stated that: inside it (nirwana-kala) is supreme and primordial Nirwana Shakti. splendorous like ten million suns (red and extremely lustrous), the mother of the universe; she is like the ten-millionth part of the end of a hair, and so, extremely subtle; in her is the constantly-flowing stream of love (indicating that she is in union in supreme love with Parama Shiwa); she is the life of all beings; she graciously conveys the knowledge of Brahman to the mind of the yogi (—Shatchakranirupana, Verse 48).

The Tripurasarasamuchchaya (5.48) says: Nirwana Shakti is supreme and is situated within nirwana-kala; she is as bright as the radiance of ten million suns and as subtle as the ten millionth part of the end of a hair, so she is concealed; she is matrika, always conscious of Shiwa (nityodita) and pure; here lies the seat of Shiwa; it is here that the vast nectarous stream flows; she is without a support (that is, she is in herself).’ Nirwana Shakti is red in colour (—Koulawalitantra, ch. 22, p. 81), very subtle and in the form of consciousness (—Mridanitantra, quoted in Amarasanggraha MS). It has been stated that there is nirodhika (the supreme control power) in the form of fire within nirwanakala where sound is unmanifest, and there lies splendorous supreme Nirwana Shakti who is the source of the universe (as matrika) (—Kaṅkalamalinitantra, ch. 2, p. 5).