Guru Chakra

8/11/2019 Guru Chakra

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Guru chakra

Guru chakra is situated over the scull and belongs to Sahasrara system,

being its lower part. It has twelve petals. The concentration on Guru Chakra

opens the way to Samadhi the highest form of integration with divine

levels of reality. ractice through pranayama !" Guru It has been stated that

concentration should be on Guru who is in the sahasrara, that Guru#s place is

within the sahasrara$ and this place has a speci%c name and is a part of the

sahasrara. The statement #Concentrating with all e&orts on the lotus at the

feet of Guru, which lies in the sahasrara# clearly indicates that there is a lotus

at the feet of Guru within the sahasrara as its part. The lotus within the

sahasrara has also been described as #In the lotus, adorned with thousandpetals, is a circular moon region where lies Guru and concentration should be

done on him# This means that there is a lotus on which the sahasrara stands

as an umbrella, that is, this lotus is the lower part of the sahasrara. #The lotus

at the feet of Guru# means the lotus where Guru lies. The lotus at the feet of

Guru has also been called guru'pura (Guru#s abode)guru'sthana (Guru#s

place) and guru'pada(Guru#s feet or place) The words pura, sthana and pada

technically signify a chakra, so guru'pura, gurusthana and guru'pada stand

for guru chakra. The guru chakra has also been termed dwadasharna (twelve'

lettered) lotus. *wadashadala (twelve'petalled)padma (lotus) urdhwa mukha

padma (lotus with its face upwards). +nd shukla aba (white lotus) That the

guru chakra is a part of the sahasrara is indicated by the following

statements- #There (in the sahasrara) is a twelve'lettered twelve petalled.

(lotus) There is a twelve petalled lotus connected with the region of the

sahasrara# #the sahasrara is vast and is associated with the twelve 'petalled

(lotus) (that is, the guru chakra belongs to the sahasrara). +bove the place of

the twelve'lettered lotus lies the thousand'petalled lotus# #Concentration

should be done on Guru who is in the face'up twelve petalled lotus, situated


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in the lower part of the face'down thousand'petalled lotus. The rahmananda

/uotes a verse from the 0amala and e1plains it himself. This verse is e1actly

the same as verse ! of the adukapanchaka which has also been interpreted

by 2alicharana. #I adore the twelve'lettered, that is, twelve'petalled, lotus.

3hat is the distinctive character of the lotus4 It is like ahead'ornament of the

stalk which supports the passage of 2undalini, running from the muladharalotus to the God Sadashiva in the form of indu situated in the region of the

thousand'petalled lotus, that is, the chitrini# nadi. +s the twelve'lettered lotus

stands on the head of the chitrini nadi, so the word ornament (bhushana) has

been used. 3hat more4 It is inseparably connected with the region of the

brahmarandhra lotus, that is, it is situated at the lower part of the sahasrara

lotus with inseparable connection# There are two most important points in this

verse which need to be carefully considered. 5irst, a connection of this lotus

with what has been termed #2undalini'vivara'kanda# (6 the support of the

passage of 2undalini). The passage of 2undalini means the brahma nadi. It is

supported by the chitrini nadi. The chitrini is within the vara, and the vara

within the sushumna. Therefore, the essence is that the sushumna, with all

its internal nadis, has a connection with the twelve'lettered lotus. To indicate

the connection the word #manaita# has been used. rahmananda e1plains it

by head'ornament. 2alichararna interprets# adorned by chitrini##. 7owever,

there is no vital di&erence between them. 2alicharana makes it clear by

saying- #+s a lotus stands on its stalk, so the twelve'lettered lotus is adorned

by the stalk in the form of the chitrini nadi.# This means, the twelve'lettered

lotus stands on the chitrini nadi. The implication is that the chitrini# and

brahma nadis are in contact with the twelve'lettered lotus, but not continuous

with it. Therefore, the sushumna'vara'chitrini'brahma nadis end at the

pro1imity of the twelve'lettered lotus. It has been supported by the whichsays- #The twelve'lettered lotus is situated at the top of the end'point of the

chitrini nadi which contain sin it brahmarandhra (2undalirandhrakandanta).It

is the abode of Guru who is lustrous white. This lotus stands always with its

face upwards. There is a lotus with a thousand petals which lies outside the

face'upwards lotus (as an umbrella).#Second, there is a constant relation

between the twelve'lettered lotus and the brahmarandhra lotus. oth

rahmananda and 2alicharana e1plain brahmarandhra lotus as sahasrara. It

has been clearly stated that the brahmarandhra chakra is the nirvana chakra

not the sahasrara. 8umerous statements have been /uoted to show that

brahmarandhra ends either as a nadi or a region intracranial, and beyond thisis a void region where there are no nadis and there it is situated e1tra

cranially, and in this void lies the sahasrara. The brahmarandhra lotus is the

nirvana chakra at the end point of the chitrini nadi. The twelve'lettered lotus

is in constant connection with the region of the brahmarandhra (nirwana)

lotus. *evi (arvati) raised a /uestion- the great lotus sahasrara stands

always with its face downwards$ how is it possible for Guru to be there4

9ahadeva#s reply- the lotus (sahasrara) lies always with its face downwards,


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but it contains a region, which has its face always, upwards 9ahadeva gives a

further e1planation. 7e says-# The chitrini nadi containing lotuses is in the

form of ower. It e1tends from the muladhara and all the chakras are in this

nadi. Chitrini is an aspect of 2undalini'chitrini is 2undalini, and therefore, it is,

as 2undalini, in three and a half coils, residing always in the triangular

process of the lotus (muladhara). 3here there is the upper end of the chitrininadi, there lies the face'upwards (chakra 6 guru chakra), in constant contact

with the topmost point of the chitrini#, the region of which is in the nature of

power going upwards. . . . The region with the upwardly power has. the

2undalini'coils in it and therefore it is bright. This region (that is, the region of

the twelve'petalled lotus, imbedded in the sahasrara) is in contact with the

upper end of the chitrini. Concentration should be done (on Guru situated) in

the pericarp. This is why the region (of the twelve' petalled lotus) is with its

face up wards and with the power directed upwards# 5rom 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, conse/uently, it is upward. That

this upwardly directed to the twelve'petalled lotus is within the sahasrara has

been made clear by 9ahadeva himself. 7e says- In the lower deep hollow

part of the sahasrara lies the place, which stands always with its face upward.

This upwardly faced lotus in its lower edge is in contact with the upper end of

the chitrini nadi.Terminology! *wadashapadma (twelve'lettered)

Sarasiruha(lotus), or adma (lotus), mentioned in the The guru chakra is

situated in the void'region as the lower part of the sahasrara$ it is situated at

the top of the upper end of the sushumna. *escriptionThe guru chakra is

white and it is therefore called shukla a bia (white lotus) It has twelve petals

The colour of the petals is white, as the lotus is white. :n the twelve petals

are twelve letters, so the lotus is called the dwadasharna (twelve'lettered).The letters are 7a, Sa, 2ha, 5re, 7a, Sa, 2sha, 9a,;a, 3a,


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of si1teen letters from tha to sa. The letters on the lines and in the three

corners within the triangle are together %fty'one mantrika'units. The triangle

is situated with its ape1 downward. The +'line starts from the ape1 and forms

the left side of the triangle. :n this line are si1teen letters from a to ah. The

+'line is called vama, rahma or raas line. The 2a'line starts from the top of

the left side and forms the base of the triangle. :n this line are si1teen lettersfrom ka to ta. The 2a line is called the yeshtha, vishnu or sattwa line. The

Tha'line starts from the right end of the base line and goes down to meet the

ape1, thus forming the right side of the triangle. :n this line are si1teen

letters from tha to sa. The Tha'line is also called the roudri, Shiva or tamas

line. The letter ha is at the ape1, la at the left corner and ksha at the right

corner, inside the triangle. These lines and letters form the ower'yantra. the

triangular process of 2undalini, called abalalaya. It has been stated that there

are three gunas (as three lines) in the place of the twelve petalled lotus, and

the lines are in the nature of rahma, =ishnu and Shiva. This means that

there is a triangle in its place, which is formed by the rahma, vishnu and

Shiva lines, aa '2a'Tha triangle. So it has been said that the splendorous

2undalini'coils are in the place that is, inside the triangle in the place. 9ore

clearly, the region contains a triangle in which lies 2undalini , so it is said to

be in the form of three and a half coils ecause of the presence of 2undalini,

the triangle is called abalalaya. The triangle in the place is formed by the

lines beginning with aa, 2a and Tha. In addition, within the triangle in its

corners are the letters ha, la and ksha. The triangle is in the nature of

rahma, =ishnu and Shiva It has been stated. #Inside that triangle is the

region of the eweled altar (the whitish'red luster of the gems in the altar,

seems to challenge the brilliance of the bluish'yellow (pingala) lightning >ash.

8ada bindus an aspect of the altar is connected with Supreme Consciousnessembodied as vagbhava'bia (chinmaya) the eweled altar shines so brightly

that it appears more splendorous than the brilliance of a lightning >ash. The

compound word nada bindu manipithamandala may be interpreted as

manipitha mandala with nada and bindu$ or nada and bindu and manipitha

mandala$ or manipitha mandala in the form of nada and bindu. nada is white

and bindu is red, they can never be whitish red which is the colour of the

altar. ut this is not a strong argument. The white and red when mi1ed

together produce the patala pale red colour. 7e e1plains that nada is below,

bindu is above, and the region of the eweled altar is in between the two. 7e

states that# chinmaya is the body of nada, bindu and manipitha mandala inthe form of knowledge. 7e does not accept that #chinmaya stands for

vagbhava'bia because, as Guru is white, his bia is also white, and the

attribute of whitish'red luster to the bia does not %t. ut the words in this

verse should be translated technically, as they indicate the modes of

concentration to be practiced. 3hen concentration is done on Guru in form,

he is thought of as white in colour and is on the eweled altar of whitish'red

luster. ut concentration is also done on the mantra'form of Guru. Chinmaya


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means Chit or Supreme Consciousness embodied as vagbhava'bia, that is

aim which is the Guru'mantra. 8ada'bindu is an aspect of the eweled altar.

The eweled altar becomes absorbed in the nada'bindu of the bia +i to form

Guru'ba'mantra. In concentration on the mantra'form, the eweled altar is

not thought of, but only the bia +i with nada'bindu, that is, +im. The

manistana (ewelled altar) has simply been called stana (altar) which is withnada bindu and is beautiful. The manistana has also been called bright

singhasana (throne). There, it has been stated that splendorous +ntaratman

(rahman) is in the thousand petalled lotus$ in addition to it, there is (with in

the twelve'petalled lotus which is the lower aspect of the sahasrara). The

bright throne between nada and bindu on which Guru is seated, who is to be

contemplated on. :n, and in connection with, nada is a lustrous position to be

thought of as the eweled altar or bright throne in gross form of

concentration, above which is bindu. +bove it is hamsah'pitha (seat). It has

been stated- #+bove it, there is the primordial 7amsah who is the centre of

splendor, growing like a>ame, and who manifests himself as the destroyer of

the universe by his great power of destruction$ I do concentration on him#

+bove it means above the space which is above nada, that is, manipitha.

+bove manipitha is bindu, and within the bindu is 7angsah. So, the bindu is

the hamsah'seat. 7amsah is Shiva and Shakthi. 7amsah is splendorous. This

means that Shiva is in union with 2undalini. 7amsah is the destroyer of the

universe, that is, the aroused 2undalini e1hibits her great power of

absorption, being in Shiva, by which all cosmic principles are absorbed into

her. 7amsah represents a pair- 7ang is Shiva and Sah is ower as 2undalini. It

has been stated that concentration should be done on Guru in 7amsah also$

concentration is done on Guru in hamsah'seat 7amsah is above the altar that

is in bindu, which is above the eweled altar. Therefore, bindu is 7amsah, thatis, kundalini united with Shiva. +nd from a mantra viewpoint, 7amsah is in

the bindu of the Guru'bia'mantra +im

It has been stated various tantra #There, that is, in the 7amsah'seat, are the

lotus'feet of Guru. 5rom which the sa&ron'like red'coloured and honey

imbibed nectar >ows, and which are cool like nectar of the moon (or the rays

of the moon)and the place of all good. my mind contemplates them# Guru#s

feet are actually the source from which the streams of life'substance of red

colour containing the essence of vitality (makaranda)constantly >ow$ and

concentration on that causes revivi%cation of the mind and revitali?ation of

the body.# The lotus'feet of Guru are in the hamsah seat, as it has been stated

that the footstools (paduka) of Guru are in 7amsah# #3here the footstool is,


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there is Guru, and concentration on Guru should be done there# The footstool

is the spiritual symbol of Guru, indicating the presence of Guru. It has been

stated- #I adore the lotus feet of Guru, situated in the lotus lying in contact

with the head$ the lotus feet are on the eweled footstools and all un

spirituality disappears when one comes in contact with them. they are red

like young leaves$ their nails are as bright as the moon$ they are moistenedwith nectar and as beautiful as the lotuses in the lake, Guru#s lotus feet are

on the eweled foot stool. This eweled foot stool is not the eweled altar

situated above nada and below bindu. The footstool is on the 7amsah'seat

and the 7amsah'seat is in bindu. Guru#s feet are always sun the bright

footstools in 7amsah, and, in fact, they indicate that Guru, in form, is lying in

7amsah, where concentration should be done. The following are the

concentration'forms of Guru. Guru is moon'like white with smiling face and

bright eyes and his body has odor of purity. he wears the garment of >owers,

holds a lotus in his hand and makes gestures of granting boons and of

dispelling fear. he is all devatas Guru is like a mountain of silver, that is, white

and motionless$ he is seated in virasana (hero posture). adorned with all

ornaments, wearing a white garland and dressed in white raiment$ he makes

the gestures of granting boons and of dispelling fear$ his ower (as *ivine

9other). she is seated on his left thigh, holds with her right hand the divine

body of Guru, and with her left hand a blue lotus, and is adorned with red'

coloured ornaments$ Guru#s look is kind, and he is with knowledge and in

bliss. Guru is like a mountain of silver (white and 9otion less), he is with his

ower who has a divine face and is self'luminous. Guru, who is Shiva, is

moon'white, holding in his hand a lotus, and making the gestures of granting

boons and of dispelling fear. he wears a fragrant garland of white >owers$ his

face is smiling and his eyes are bright$ he is all devatas Guru is splendorouslike the autumnal moon. that is, shining white in colour, with lotus'eyes,

moon'like beautiful and smiling face, he wears a garland of divine >owers and

is dressed in divine raiment, and his body is anointed with a fragrant

substance of divine character. on his left side is his beautiful ower of deep

red colour$ she holds in her hand a lotus and in hands are in the gestures of

granting boons and dispelling fear. Guru is like pure crystal in colour, adorned

with white'coloured ornaments, wearing garland of white >owers, and seated

in padmasana (lotus posture), are established in yoga. 7e is two'eyed, calm

(in samadhi) and very kind. 7is hands are in vara (granting boons) and

abhaya (dispelling fear) mudras. his ower, who is red in colour, is seated onhis left thigh and holds his body with her right hand while holding a blue lotus

with her left hand$ his eyes are red and his face smiling$ she is all bliss and,

as God (Ishwara). we should be very respectfully saluted Guru is like pure

crystal (in colour), anointed with a fragrant substance, calm and smiling$ he

makes the gestures of granting boon sand dispelling fear and his look is very

kind$ he is with his ower, who is seated on his left thigh, adorned with white

coloured ornaments$ he is in full bliss Guru is white in colour, adorned with


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various ornaments, three'eyed, and seated in swastikasana (auspicious

posture). he is glad to see the lotus'face with ruddy lips of his ower of red

colour by his left. Guru is white'coloured, two'armed, calm and has a pleased

countenance Guru is like ten thousand moons, that is, intensely shining white

in colour$ his hands show the gestures of granting boons and dispelling fear$

he is dressed in white raiment, wears a garland of white >owers, and his bodyis anointed with white sandal paste$ he is with his ower, who is red, seated

on his left thigh$ he is divine ,imperishable$ he is Shiva and Supreme Guru.

Guru is like pure crystal (in colour), dressed in silken cloth$ smeared with a

fragrant substance and adorned with white'coloured ornaments. he is calm

and smiling and his look is kind$ he makes the gestures of granting boons and

dispelling fear and holds a lotus$ he is with his ower. who is red in colour and

is seated on his left thigh$ she holds his beautiful body with her right hand

and a blue lotus with her left hand and all this makes a lovely picture$ Guru#s

lotus'eyes are full of supreme bliss. Guru is two'eyed, two'armed, and

dressed with white raiment$ he wears a garland of white >owers and his body

is anointed with the white sandal paste$ one of his hands shows vara mudra

(the gesture of granting boons), and the other makes abhaya'mudra (the

gesture of dispelling fear). 7e is calm and very kind$ his ower (Shakthi)

embraces him (by her right arm, lying on his left side) and holds with her left

hand a blue lotus$ he is gracious'looking and smiling and grants the desires of

his worshippers. Guru is divine, three'eyed, two'armed, and dressed in white

raiment$ he wears a garland of white >owers and his body is anointed with

the white sandal paste. he is with his ower, who is red in colour Guru is like

pure crystal (in colour) and two'eyed$ he makes the gestures of granting

boons and dispelling fear$ he is Shiva and very beautiful Guru holds in his

hand a book (vyakhyamudra). it can also be translated as- Guru holds a bookand makes the gesture of granting boons)$he is delighted, smiling, tran/uil,

contented and kind$ he is rahman 5rom the above descriptions, the form of

Guru for concentration is as follows. Guru is either moon'white or like pure

crystal in colour. 7e has two eyes. 7e may also be thought of as three'eyed.

7is eyes are bright. 7e has two arms. 7e makes the gestures of granting

boons and dispelling fear$ or holding a book in one of his hands, and showing

vara mudra (granting boons) with the other hand.@ 7is face is lustrous, calm,

contented, delighted, kind and smiling. 7e is dressed in white raiment$ he

wears a garland of fragrant white >owers, and is adorned with ornaments of

white colour$ his body is smeared with the white sandal paste. Guru assumespadmasana (lotus posture), swastikasana (auspicious posture), or virasana

(hero posture). 7is Shakthi (ower) is seated on his left thigh, holds his body

with her right hand and a blue lotus with her left hand. The ower is red in

colour and has a face as beautiful as a lotus. The twelve'petalled lotus is a

great centre of concentration. 7ere, dhyana is perfected and developed to its

highest level, and transformed in sahasrara into sampraata Samadhi. Two

main forms of dhyana are practiced here- %rst, dhyana on form$ and %nally,


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dhyana on luminosity. *hyana on Guru is the concentration on form, and

dhyana on 2undalini is the concentration on luminosity. 5rom the mantra

viewpoint, Guru is derived from the mantrika'letters Ga, A,


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dhyana directly and without thought, on the splendor of 2undalini. 8ow, the

form aspects of Guru and his ower are absorbed into 2undalini and she

appears as splendorous. :n the accomplishment of dhyana'on'splendor, the

practitioner is able to pass into the sahasrara proper and attains sampraata

samadhi in which his whole consciousness becomes splendorous 2undalini.

Concentration on Guru consists of the following stages.

!. Thought'concentration on- the white twelve'petal led lotus on which is

twelve'lettered Guru'mantra of white colour$ the region of the lotus is moon'

white.

". Thought'concentration on- the a'ka'tha triangle, red in colour, situated

within the region, with its ape1 downward, and with all letters, which are on

the three lines ' starting from the left line, then the base line and %nally the

right line, and the letters ha, la, and ksha in the corners.

. Thought'concentration on- nada of white colour, situated above the

triangle$ above nada is the eweled altar of very bright whitish'red colour$ and

above it is bindu of red colour.

@. Thought'concentration on Guru'biamantra +im of white colour, lying withinthe triangle.

D. Thought'concentration on luminous 7amsah, lying within the bindu of the

biamantra +im. 8ote. 7amsah is Shiva in union with 2undalini and by deep

concentration Shiva'2undalini should be aroused as Guru and his Shakthi in

form.

E. Thought'concentration- within the region of moon'white colour of the whitetwelve petalled lotus is the red triangle and above it is white nada, and above

that is the shining whitish'red eweled altar, and above the altar is red bindu,

and within bindu is Guru of moonlike white with his Shakthi of red colour.

5rom the GuruBs feet the sa&ron'like red life'substance is continuously being

irradiated. +bove the head of Guru, there is the down'faced white thousand

petalled lotus, covering him like an umbrella.


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F. *hyana on Guru and his Shakthi in form.

. *hyana on splendorous 2undalini, 8ow we come to the sahasrara proper. Ittakes about EHHH breath to awaken the chakra

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C:8T+CT 5:


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S3*+7IST+8+ C7+2

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