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In the book "Autobiography of an Avadoota by Avadhoota Nadananda", author says Kailasa (mountain) literally means Sahasrara (7th Chakra which has 1000 petals and hence the name).

As per Kundalini Yoga, Sahasrara is seat of SadaShiva and when Kundalini shakti (goddess Shakti metaphorically) unites with Sadashiva in Sahasrara, which is called as Shiva- Shakti union, Yogi attains Kaivalya (liberation).

This is what author says in his book:

My mind was questioning the idea of Shiva actually residing in Kailash. To me, Shiva is not a form but pure consciousness. ‘Kailash’ literally means Sahasrara. I wondered of my mind that was eager to search for Shiva externally; but is not Shiva in the form of pure consciousness already dwelling in everyone’s body in their Sahasrara? Instead of this external journey towards Bhukailas or earthly Kailash, I felt that I should instead have traveled to the Kailash within me. To reach Shiva means to attain the pure consciousness level, which will give the realization of ‘what I am’ or the ‘theory of existence’. I had read in books that this state was known as ‘Turiya’

But according to Shakteya theory, the journey does not end there. One has to travel one more step to reach Shakti or ‘Turiyateeta’ or ‘being’. This is known as awareness, when you experience the practical existence. In scientific terms, Shakti is energy. The oneness of these two: theory and practical, Shiva and Shakti, knowing and being, is termed Ardha-Nareeshwara, which is Advaita Siddhi.

Since man is macrocosm whatever present in Universe is present in him metaphorically. For example, Yogic or esoteric meaning of Varanasi (Kashi) is given in this answer. So, there must be similar esoteric meaning of Kailasa. I have searched some Yoga Upanishads but couldn't find any correlation between Kailasa and Sahasrara.

My question is : What Scriptures describe correlation between earthly Kailasa and Sahasrara in Sukshma Sareera (subtle body)?

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  • Kailash Chakra is present between Sahasrara and Ajna Chakra: "Above that is the Kailâs'a Chakra; over it is the Rodhinî Chikra. O One of good vows! Thus I have described to you all about the Âdhâra Chakras. The prominent Yogis say that above that again, is the Vindu Sthân, the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus I declare the best of the paths leading to Yoga." sacred-texts.com/hin/db/bk07ch35.htm
    – Tezz
    Commented Oct 23, 2017 at 14:07
  • @Tezz From Shakti perspective, beyond turia there exists Shakti. Maybe it is referring to some chakra of Supreme Shakti. You can post it as answer.
    – The Destroyer
    Commented Oct 23, 2017 at 14:15
  • yes, it maybe partial answer... but let's wait if someone can post more nice answer...
    – Tezz
    Commented Oct 23, 2017 at 14:16
  • Indeed, whatever exists on microcosm exists on macrocosm too, here's a good example in context to this question. Himavant & his daughter being parvati being metaphor to kundalini shakti & our spine.
    – Aoi. T_015
    Commented Dec 4, 2018 at 12:27

2 Answers 2

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Well, that the SahsrAra Lotus is the abode of Lord Shiva-SadAshiva-Parashiva is mentioned in numerous Tantras and Agamas. And, by the Abode of Shiva, we only mean KailAsha.

I have the KulArnava Tantram book. While, commenting on 5.107 (which talks about the Shakti Pithas besides other things) of the aforementioned Text, the editor/translator quotes from YogAsAra Tantram as follows:

According to YogasAra Tantram MulAdhAra is KAmarupa Pitha, AnAhata Chakra is Purnagiri Pitha, Visuddhachakra is JAlandhara, AjnA Chakra is UddyAkhyA or the UddiyAna Pitha and SahasrAra is KailAsha.

In JyAna BhAshya Tantram, Lord Shiva discusses about Shatchakra Nirupuanam (determination of the six-chakras). While discussing the Ajna Chakra he says:

AjnAnAma bhruvor madhye chakrancha dvidal param |
Hakshya dvakshara samyuktam nirmalam sumanoharam ||
ItarAkhyAm mahAlingam tanmadhye kAnchanaprabham |
AjnA samkramanam tatra gurorAjyeti vishrutam ||
KailAsAkhyAm tadurdhe tu vodhini tu tadurdhatah |

.......

Between the eyebrows, there is two-petalled Supreme Chakra attached with the two letters Ha and Ksha. Within that Chakra lies the Great Linga called Itara whose brilliance matches that of gold. Here the transmission of Guru's orders (AjnA) takes place, hence the name. Above this Chakra lies the KailAsha (the 2nd Bindu), and above KailAsha lies the Vodhini Shakti.

Commentary on Vodhni Shakti is as follows:

Above Ajna Chakra lies Shiva-Swarupa 2nd Bindu (KailAsha). Above which lies half-mAtrA-kArA (unable to translate mAtrA) Vodhni Shakti; Above which lies the half-moon (crescent)-shaped NAda which is Shiva-Shakti combined. Above that is present AjnirupA VyApikA Shakti; above that Samani and even above lies the Unmani- These seven KAran Rupa are present in that order. Bindu, Vodhini, NAda--- These three are forms Bindumaya ParAshakti.

Then, while discussing the SahsrAra Chakra, he says:

SahasrAram mahApadmam nAdabindu samnvitam |
Shunya rupah Shivah sAkshAd vrittam parama kundali ||
SArddha trivalayAkArA koti vidyut samaprabhA ||

.................

[Above Vodhini] exists the Great SahsrAra Lotus, which is comprised of NAda-Bindu. The void in this place is SAkshad Shiva (Shiva Himself) and the circle (Vritta) is Supreme MahAkundali, which embraces [Shiva] in three-and-half circles and which shines with an electrifying brilliance.

So, while the first few verses say that KailAsha is above AjnA, and the second few verses say that SahsrAra is also the abode of Shiva. So, there can be two KailAsha, Subtle-Gross or something like that.

Now, in YAmala Tantram too, Lord Shiva explains this Circle and the Void further:

Vrittam kundalini shaktir gunatraya samanvitA |
Shunyo bhAgo mahAdevi shivrupo maheswaraha ||
SarpakArA shivam veshtya sarvadA tatra samstithA ||
Shiva shakyAtmako bindur bhukti mukti phalapradAh |

..........

Hey MahAdevi- The Circle is the MahAkundalini Shakti which comprises the three Gunas. And the Void [in the thousand-petalled Lotus of the SahsrAra] is Shiva-Maheswara Himself. The snake-form Kundalini, embracing Shiva, is always present at this place. The Bindu, which is verily of the form of Shiva-Shakti, is the giver of both worldly pleasures and liberation . That Eternal Kundalini Devi when unites with the NAdarupa Shiva (Shiva who is of the form of NAda, Sound) becomes the Prakriti.

So, without doubt the SahsrAra is the abode of Lord Shiva.

The next block quote is from the Gandharva MAlikA Tantram, which explicitly mentions the abode of Shiva as the SahsrAra. Here the verses describe not only the Abode briefly but also tell us how to meditate upon Shiva (or SadAshiva) who presides over this Abode.

SahasrAram shivapuram ramyam dukkha vivarjitam |
sarvato halankritairdivyarnityapushpaphalaidrumaihi ||
SadAshivapuram ramyam kalpavriksham sushobhitam |
Pancha bhutAtmakam taccha guna traya samnvitam ||
Chaturveda chatuh shAkham nityapushpa phalAnvitam |

...........

The SahsrAra Lotus is the abode of Shiva. That place is pleasant, beautiful, devoid of sadness and is filled with beautiful fruits-flowers-full trees. The abode of SadAshiva is supremely pleasant. Here is present the Kalpavriksha which is of the form of the Trigunas as well as the form of the Pancha MahAbhutAs ( five elements; earth, fire etc). The four Vedas form the four branches of the Kalpa-Tree.

In the next few verses from the same Tantra, Lord Shiva teaches how to meditate upon Shiva who lives in the SahsrAra:

DhyAyet sadAshivam devam suddha sphatika sannibham ||
Bahu ratna samAkirnam dirghabAhum manoharam |
Sukha prasanna nayanam smerAsyam satatam priye ||
shravane kundalopetam ratna hArena shobhitam | ....
Ashtabahum trinayanam shivam padma dale kshanam |
PAdayor nupuram ramyam shabda brahma mayam vapuh ||
Evam sthuula pustasya bhAvayet kamalekshane |..

..............

Meditate upon the pure and the crystal-like-white SadAshiva thus- He is decked with ornaments made of varied and many precious stones. His arms are long and attractive. His eyes are happy and they are shining with bliss. On his face is present a pleasant smile. In ears he is wearing Kundalas. The body (neck) is decked with a precious stone-made necklace as well as with a garland which is made of thousand lotuses. His arms are eight in number; His three eyes are wide resembling the lotus-petals. The legs are decked with beautiful Nupuras. His body is of the form of Shabda-Brahman- Hey lotus-eyed one! Shiva and his gross body is to be meditated upon thus.

In Shakti MAheswra Tantram, Lord Shiva teaches Kundalini Yoga. And in that context he teaches how to move the MahAkundali upwards towards ShasrAra where lives SadAshiva.

Gacchanti brahmarandhrena bhittA granthim chaturdasha |
Shatchakra sandhi mArgena sushumnA vartmanA tathA ||
Hamsena manunA devim sahsrAram samAnayet ||
SadAshivo mahAdevo yatrAste parameswari ||
Tatra gatvA mahAdevi Kundali paradevatA |...

..........

Bring the Kundalini-Shakti, which is travelling up towards the Brahmarandhra, through the Sushumna channel, by piercing the 14 Granthis (14 Knots as explained below), by employing the Hamsa Mantra, to the SahsrAra Lotus. Where MahAdeva-SadAshiva resides...

Commentary on the 14 Granthis or Knots which the Yogi has to pierce through his SAdhana:

14 Knots- Three lingas (Swayambhu, BAna, Itara); ShatChakra; Pancha Shiva viz: BrahmA, Vishnu, Rudra, Iswara and SadAshiva)

Update:

Reason for the update is the fact the question was updated.

Well, what the Avadoota Yogi has realized by his practice is also supported in the scriptures.

For example, Lord Shiva says:

Shatchakram parameshAni sadAshivapuram samam |
Shaktipuram maheshAni sadAshivapuropari ||

......

The Shatchakra is the abode of SadAshiva. Above that SadAshivapura lies a similar Shaktipura-the Abode of Shakti.

So, what this verse says is that Lord SadAshiva presides over the Shatchakra. His abode itself is the Shatchakra. And, above that lies the Shaktipuram or the Abode of Shakti. Note that its also said that Shaktipura is similar to SadAshivapura.

Also, although Shat refers to six, by Shatchakra all the seven Chakras (from MulAdhAra to SahasrAra) are always implied, with the SahasrAra as the chief and controller of the lower Chakras.

So, upto SahasrAra is the Abode of Shiva, and above that lies the Abode of Shakti. I am not sure though which scriptures discuss the details of this Shaktipura.

Note: Since i am following all Sanskrit-Bengali books hence i sometimes find translating some of the words in the texts, in English troublesome. The Bengali translations, more often than not, simply leave the original Sanskrit in them since the same words are also used in Bengali. So, in order to find the most appropriate English words i have to consult a dictionary which becomes time consuming. That's why in my answers i often use Sanskrit as it is sometimes.

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  • 1
    Good answer. In second verse, it is said Sakshat Shiva lies above kailasa chakra or Sahasrara. Where exactly moksha is obtained? In Sahasrara or above Sahasrara? Also, this is close to what author said in next passage which i will add tomorrow.
    – The Destroyer
    Commented Oct 24, 2017 at 18:33
  • It is stated the Bindu (which is Shiva+Shakti) is the giver of Moksha. And Bindu lies in the Sahasrara. Actually some of these concepts (of Yoga-Tantra) are difficult for me to understand. @TheDestroyer
    – Rickross
    Commented Oct 25, 2017 at 6:36
  • @Rickross i need to discuss some are you free.? Commented Oct 5, 2023 at 7:38
  • yes @SriShivaCharañamDāsaVishñu
    – Rickross
    Commented Oct 6, 2023 at 17:37
  • 1
    So basically you have problems with Shaktipura being above Sadashiva pura? @SriShivaCharañamDāsaVishñu
    – Rickross
    Commented Oct 7, 2023 at 7:47
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Both Shiva and Shakti are called Turiya.

Mandukya Upanishad.:

The Fourth (Turiya) is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, un-inferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging fourth (Turiya), peaceful (Shanta), auspicious Shiva, and non-dual. That is the Self; that is to be known. 7.

Pancha Brahma Upanishad.:

10-13. Tatpurusha is said to be covered by the sphere of air. It has five fires, protects effects of mantras, personification of the fifty consonants, has the form of Atharva Veda, is the chief of several crores of Ganas, has the shape which is extremely big, red coloured, gives whatever is asked for, medicine for worry and diseases and the root of Srishti (creation), Sthithi (upkeep) and Laya (merging). It is the basis of all strengths. It is the Turiya which is beyond the three common states and is the thing called Brahman. It is worshipped by Brahma, Vishnu, etc. It is the Supreme Father from which all others originate.

Bahvricha Upanishad.:

Om. The Goddess was indeed one in the beginning. Alone she emitted the world-egg. (She) is known as Love’s Part (IM). (She) is known as the half-syllabic instant after OM. 1.

Srimad Devi Bhagwatam 5.1.:

The letter A is Bhagvān Brahmā ; the letter “U” is Bhagvān Hari; the letter “M” is Bhagvān Rudra and the half letter ma is Maheśvarī, the Supreme Mother of the universe. The sages, therefore, consider Viṣṇu superior to Brahmā; they again consider Rudra superior to Viṣṇu and Māheśvarī (Turīya State) again superior to Rudra. The speciality of the half letter is that it can never be uttered; it is the symbol of the Eternal Devī.

Again, Both Shiva and Shakti are Turiyateeta.:

Sri Shiva Purana 2.1:1:8.:

4-5. “What shall be this great sound?” thinking like this I stood perplexed. Viṣṇu who is worthy of respect from all the Gods, who is free from all inimical thoughts, saw with the delightful heart, the eternal being’s manifestation on the right side of the liṅga. First, he saw the syllable “A” and he saw the syllable “U” thereafter.

6-10. He saw the syllable “M” in the middle and Nāda (the mystical sound) in the form “Oṃ” in the end. He saw the first syllable on the right like the blazing sphere of the sun. O foremost of sages, thereafter he saw the syllable “U” dazzling like fire. In the middle he saw the syllable “M” glittering like the lunar sphere. Above that what he saw was the supreme Brahman, the greatest refuge. It had the lustre of the pure crystal. It was the pure Being beyond (atita) the Fourth (Turīya), the unsullied & free from extraneous harassment. It was free from mutually clashing opposites. It was single (isolated), void, free from exterior and interior though stationed in the exterior and the interior, devoid of beginning, middle and end, the primordial cause of Bliss, the truth, The Bliss and the Nectar.

Pancha Brahma Upanishad.:

14-18a. You should understand that Ishana is the witness for intelligence and is the activator of the brain. It is the aspect of sky and cannot be seen. It is decorated by the sound of “Aum”. All the Devas are its forms. It is peaceful. It is beyond peace (Shantateeta). It is beyond sound. It is Aa and occupies the headship of vowels. It is the form of Pancha Brahma which is everywhere and activates the five actions of creation, upkeep, destruction, disappearance and blessing. It hides the Pancha Brahmas within itself and exists as itself and shines beyond the Pancha Brahmas (Pancha Brahmateeta) by its light. It shines in the beginning, middle and end without any causative reason.

Maitreya Upanishad.:

III-4. I am devoid of honour and dishonour, I am without attributes (nirguna), I am Shiva, I am beyond duality (dvaita/1st, 2nd, 3rd) and non-duality (advaita/4th), I am free from the pairs (of opposites), I am He.

Brahmanda Purana.: Lalita Sahasranama: verse 226.:

She is the fifth, the lordess of the five elements, and worshiped with methods comprising five”.

Srimad Devi Bhagwatam 12.8.:

O King! Hearing this, the Umā Parvatī Maheśvarī Bhagavatī replied to Indra.,

62-83. ". . Brahmā, Viṣṇu and Maheśa are of the nature of the three guṇas. Brahmā has the Rājo guṇa in Him preponderating; in Viṣṇu, the Sāttva guṇa preponderates and in Maheśa, the Cause of all Causes, is said to reside the Tāmo guṇa. Brahmā is known as of the Gross Body; Viṣṇu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turīya, transcending the Guṇas.

This Turīya Form of Mine is called the state of equilibrium of the Guṇas. It is the Inner Controller of all. Beyond (Atīta) this there is another state of Mine which is called the Formless Brahmā (Brāhmaṇ having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguṇa or Nirguṇa). That which is beyond Māyā and the Māyic qualities is called Nirguṇa (without Prākritic attributes) and that which is within Māyā is called Saguṇa. . ."

In the above verses, Mata Uma described Lord Indra about the nature of Brahman (Yaksha/Maya), which is an extension of the Kena Upanishad.

As for the Chakras.:

Srimad Devi Bhagwatam 7.35.:

44-45. Above that is situated betwixt the eyebrows the exceedingly beautiful Ajñâ Chakra with two petals comprising the two letters "Ha," and Ksa. The Self resides in this lotus. When persons are stationed here, they can see everything and know of the present, past and future. There one gets the commands from the Highest Deity (e. g. now this is for you to do and so on); therefore it is called the Ajñâ Chakra.

46-47. Above that is the Kailâs'a Chakra; over it is the Rodhinî Chakra. O One of good vows! Thus I have described to you all about the Âdhâra Chakras. The prominent Yogis say that above that again, is the Vindu Sthân, the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus I declare the best of the paths leading to Yoga.

enter image description here

Now, Turiya state is not in Sahasrara Chakra but is in the Rodhini/Nirvana/Bodhini Chakra present in the Brahmarandhra region above the end of Sushuma nadi. The State of Turiya in yoga is called the state of Unmani where the dissolution of Manas takes place.

Above Ajna Chakra is Manas (Sun) Chakra, then Indu (Soma) Kailasha Chakra and then Nirvana/Bodhini/Shanta (Fire) Chakra. These 3 Chakras are called as Trikutas and here is the seat of Shakti with Shiva.

Note.: Bodhini is both a Chakra and Shakti and both are different.

It has been stated that there are three pithas (literally seats, but technically chakras) named bindu, nada and shakti as the lotuses in the forehead. (Shiva Sanghita, 5.149).

So, the 3 kutas are Nada (Manas Chakra), Shakti (Indu Chakra), Bindu (Bodhini Chakra).

Note.: Don't confuse the above Bindu with the Para Bindu present in Sahasrara Chakra.

Manas Chakra is mentioned as Jnananetra (knowledge-light), in the Soubhagya Lakshmi Upanishad, 3.7.

Yoga-Kundalini Upanishad.:

67-69. Pierces the Brahmagranthi formed of rajas and flashes at once like lightning at the mouth of Susumna. Then it goes up at once through Vishnugranthi to the heart. Then it goes up through Rudragranthi and above it to the middle of the eyebrows; having pierced this place (Ajna Chakra), it goes up to the Mandala (sphere) of the moon (Indu Chakra). It dries up the moisture (amrita/soma) produced by the moon in the Anahata (Indu) Chakra having sixteen petals.

Note.: Don't confuse this Anahata Chakra with the Heart Chakra of 12 Petals.

Mandala Brahmana Upanishad.:

1.3. Know that Yoga is twofold through its division into the Purva (earlier) and the Uttara (later). The earlier is Taraka and the later is Amanaska (the mindless). Taraka is divided into Murti (with limitation) and Amurti (without limitation). That is Murti Taraka which goes to the end of the senses (or exist till the senses are conquered in Ajna Chakra). That is Amurti Taraka which goes beyond the two eyebrows (above the senses in Indu Kailasha Chakra). Both these should be performed through Manas. Antar-Drishti (internal vision) associated with manas comes to aid Taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This Taraka is the earlier one. The later is Amanaska (in Bohini Chakra). The great Jyotis (light) is above the root of the Talu (Sikha/Crown/Palate). By seeing it, one gets the Siddhis Anima, etc. Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally without winking. This is the great science which is concealed in all the Tantras. When this is known, one does not stay in Samsara. Its worship (or practice) gives salvation. Antar-Lakshya is of the nature of Jala-Jyotis (or water-Jyotis). It is known by the great Rishis and is invisible both to the internal and external senses.

Dhyana-Bindu Upanishad.:

103-105. When it (Nada) goes to the hole of Akasa, it resembles that of the peacock. In the middle of the cave of the skull/kapala (Forehead) between the four doors (Turiya state) shines Atman, like the sun in the sky. Here, in between the two kodanda bows (eyebrows) and the Brahma-hole (Brahmarandhra), the Shakti is situated. After absorbing the manas (mind) there (in Brahmarandhra) and becoming an amanasa, one will see the Purusha as his own Atman (Self) in a place brightening with Gems, Nada and Bindu, which is the seat (param padam) of Maheshvara (The Great Lord). That man who understands this attains Kaivalya. Thus, is the Upanishad.

Mandala-Brahmana Upanishad.:

5.0. "The Manas influenced by worldly objects is liable to bondage; and that (Manas) which is not so influenced by these is fit for salvation. Hence the entire world becomes an object of Chitta; whereas the same Chitta when it is supportless and well-ripe in the state of Unmani, becomes worthy of Laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I (Sun) alone am the cause of the absorption of Manas.The Manas is within the Jyotis (spiritual light) which again is latent in the spiritual sound which pertains to the Anahata (heart) sound. That Manas which is the agent of creation, preservation and destruction of the three worlds - that same Manas becomes absorbed in that which is the highest seat of Vishnu”.

So, in Ajna Chakra the yogi gets Ajna (Taraka Mantra) then goes to Manas Chakra and gets divine knowledge there then gets Soma in Indu Chakra (Lalata Desa) and in Nirvana (Bodhini/Ridhini) Chakra his Manas gets destroyed and he gets the Amanasa Turiya State.

The above 4 Chakras comes under the Ajna Chakra System.

7 casual forms present in this place are.: 2nd Bindu, Ardha Matra (Turiya) Bodhini/Nirodhika/Maya, Cresent Moon Nada (Shiva + Shakti), Plough Shaped Maha Nada (Nadatmata/Shivatmata), Vyapika Anji Shakti, Samani [Indu (Not Chakra)], Unmani (Amanasa Stage).

Unmani have 2 states one Varnavali Akshara Mala Rupa in Nirvana Chakra and other Nirvana Kala Rupa in Sahasrara Chakra in 17th Kala.

2 more stages in Sahasrara are not Vishnuvaktra and Guruvaktra. (Face of Bindu and Nada).

enter image description here

Beyond this is the Sahasrara System which is present in the Void without nadis and divided into 3 parts.:

  • Lower is the Guru Chakra (where guru resides) connected with Brahmarandhra through the Power Bridge Visarga (:), two vertical dots.

  • Middle is the Pericarp of the Sahasrara where the Kailasha/Manidweepa is present.

  • Upper is the Para Bindu in the Maha Shunya (Dhruva Mandala/Sunya Desa). Here Maha Sankhini Kundalini (not to be confused with Sankhini Nadi) coils Shakala Shiva (Shunya) in 3 and half coils and sometimes 8 and get absorbs in the Para Shiva (Parama Akasa) and again returns to the Muladhara Chakra.

A Bindu is like the numer "0", where the outer circumference (vritta) is Kundalini and inner void is Shiva.

Yoga-Tattwa Upanishad.:

98b-101a.: “Raising the breath along the region of Akasa, he should contemplate on Sadashiva in the following manner, as producing happiness, as of the shape of Bindu, and the great god (Mahadeva), as having the shape of Parama Akasa, as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten hands and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours and as the cause of all the causes”.

Mandala Brahmana Upanishad.:

1.4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jala-Jyotis is the Antar-Lakshya. Some say the form of Purusha in the cave of Buddhi beautiful in all its parts is Antar-Lakshya. Some again say that the all-quiescent Nilakantha accompanied by Uma (his wife) and having five faces and latent in the midst of the sphere in the brain is Antar-Lakshya. Whilst others say that the Purusha of the dimension of a thumb is Antar-Lakshya. A few again say Antar-Lakshya is the One Self made supreme through introvision in the state of a Jivanmukta. All the different statements above made pertain to Atman alone. He alone is a Brahma-Nishtha who sees that the above Lakshya is the pure Atman. The Jiva which is the twenty-fifth Tattva, having abandoned the twenty-four Tattvas, becomes a Jivanmukta through the conviction that the twenty-sixth Tattva (viz.,) Paramatman is ‘I’ alone. Becoming one with Antar-Lakshya (Brahman) in the emancipated state by means of Antar-Lakshya (introvision), Jiva becomes one with the partless sphere of Param-Akasa. Thus ends the first Brahmana.

Yoga Kundalini Upanishad.:

Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encircling him and dissolves itself in Shiva (in Sahasrara). 74.

A little summary to the inside of Sahasrara Chakra according to the various tantras.:

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Sahasrara Kamala is the Surya Mandala where Ka means Sun and Mala means Rays.

In the pericarp of Sahasrara is the circular moon-region or chandra mandala (Ocean of Nectar). Then, the luminous triangle/Kailasha/Manidweepa (inside the moon-region) and ama-kala (inside the triangle), then ama-kala is subtle, shining in colour and crescent-shaped (in one-half coil) and nirvana-kala (inside ama-kala) and nirvana-kala is very subtle, shining red in colour, and crescent-shaped (in one-half coil), then nirodhika-fire/agni-mandalam (within nirvana-kala), matrika mandala inside it, nirvana shakti (inside niridhika-fire), nirvana shakti is extremely subtle and is the Matrika Shakti, and shining red in colour void (above Matrika Loka), void (Sunya Desa/Dhruva Mandala/Jala Bindu) is in the form of a circle and is the centre of Supreme Bindu. Visarga; its first point is just beyond ama-kala, and the second point is just below Supreme Bindu. Divine Sharikhini who is above the second point of Visarga, and extends from Supreme Bindu, passing through Supreme Nada, Shakti principle to Sakala Shiva in coils, and then is absorbed into Parama Shiva [the Absolute].

Note.: It can be confusing as terms like bindu, kala, nada, triangle, Brahmarandhra, Sankhini, Bodhini, Niridhika, Surya, Chandra, Agni Mandalas, Kailasha, Manidweepa, etc keeps on repeating. Especially some in almost every chakras. .

Anyways, the fact of the matter is except the primary 7 chakras the rest of the chakras are either skipped or have different names and sometimes position in different texts. But, One thing is for sure that every stage has Shiva and Shakti in it. So, it doesn't matter even that stage belongs to either or both of them.

I hope this helps. Prd..

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