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Sat-Chakra-Nirupana
Six-Chakra Investigation
Translation of some Sanskrit words and phrases follows the Monier Williams dictionary
and may
differ from that of Woodroffe. For your convenience, segments of the verses and their
translation
are color-coded for easier identification by sight.
Preliminary verse:
DESCRIPTION OF THE SIX CENTRES
SAT-CAKRA-NIROPANA
Preliminary Verse
Ucyate paramananda-nirvaha-prathamankurah
Now I speak of (the first step) sprouting shoot of the Yoga plant of complete
realization of
the Brahman, which is to be achieved, according to the Tantras, by means of the six
Cakras
and so forth in their proper order.
The six Chakras are Muladhara, Svadhisthana, Manipura, Anahata, Vissuddha and Ajna.
The
accomplished Kundalini Yogi only can explain the principles of Kundalini Yoga.
Neither the
best of the wise nor the most advanced in age can explain them without the mercy of
the Guru. It
is full of the greatness of S3, S3, Ha ( the last three letters of the Sanskrit
alphabet), sa,
ParamAnanda is Supreme Bliss and Nityam, Vijananam and Anandam (Eternal, Knowledge,
Bliss). Other
things refer to Nadis, Lingas, the five elements, Siva Sakti.... presentation:
Veeraswamy Krishnaraj
Verse 1
Dhattura-smera-puspagrathita-tamavapuh kandamadyacchirahsta
Commentary: Here is the mention of Nadis and Chakras, the knowledge of which is
necessary
for Kundalini Yoga. Mem is literally a mountain, the central pole of the world;
likewise Meru is
the vertebral column of the human body. Siras and Sasi are the Moon and the Sun, Ida
and
Pingala Nadis of the left and right side. Gunas refers to the qualities of the
central Susumna Nadi
as Sattva, Rajas and Tamas. www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini
Chakras.htm
bahyapradese = in the space outside, sasi-mihira-sire = Moon and Sun Nadis = Ida and
Pingala nadis. Meru = Meru mountain = spinal column from the Muladhara Chakra to
the neck, savyadakse nisanne = placed on the left and right. Madhye-nadi-susumna =
the central Nadi or canal = susumna Nadi. Remember these Nadis are subtle and not
anatomical. Susumna Nadi extends from Muladhara to Brahma Randhara-the anterior
fontanel area, tritaya-gunamayi = whose substance is the three Gunas or modes: Sattva
Rajas and Tamas. There is a central Nadi which has three components, a tube within a
tube, three tubes in all: Citrini Nadi is Sattva; Vajra Nadi is Rajas; Susumna Nadi
is
Tamas. Serpent Power: Page 150 lists Susumna Nadi, Vajrini Nadi, Citrini Nadi and the
central Brahma Nadi or canal, candrasuryagnirupa = Moon-Sun-Fire form. Citrini Nadi
is pale and of the form of Moon. Vajrini is of the form of Sun. Susumna is fiery red
like
Fire, kandamadyacchirahsta = Kanda-MadhyAt-SirahsthA = from the middle of the
Kanda to the head. Kanda means bulbous root, present in the Uro-genital Triangle in
man, the point being two fingers above the anus and two fingers below the root of the
phallus (medhra). 72K Nadis emerge from the Kanda, of which only three are the most
important: Ida, Pingala, and Susumna. Susumna goes to the neck, emerges from the
spine, goes to the forehead, passes between the eyebrows united with Kundali, goes
near the Brahma Randhra and ends near the 12-petalled lotus. Susumna clings on to
the stalk of Sankhini as it goes up the spinal cord. Sankhini is a Nadi that starts
at
Kanda, reaches the throat, divides into two branches, one branch going to the left
ear
and the other goes to the crown, madyamessya = Vajrah inside her = Inside Susumna
Nadi, presentation: Veeraswamy Krishnaraj
Verse 2
Inside her is Citrini, who is lustrous with the lustre of the Pranava and attainable
in Yoga
by Yogis. She (Citrini) is subtle as a spider's thread, and pierces all the Lotuses
which are
placed within the backbone, and is pure intelligence. She (Citrini) is beautiful by
reason of
these (Lotuses) which are strung on her. Inside her (Citrini) is the Brahmanadi,
which
extends from the orifice of the month of Hara to the place beyond, where Adi-deva is.
Susumna Nadi
Substance of the Spinal Cord is Susumna.
The three Canals inside the substance are Vaja, Chitra and Brahma NAdis.
Generally the three Canals are collectively called Susumna Nadi since it
is in the substance of Susumna or spinal cord. Of the three, kundali ascends
through Brahma Nadi,the Central Canal.
Susumna Nadi consists of the substance of the spinal cord (Fiery Red) wthin v^iich
there are
three tubes, tube within atube. From outside to insideis
Vajra Nadi = Sun and lustrous, the Outer Canal
Chitra Nadi = Moon, Sattvic, Pure Intelligence and Pale,the Middle Canal
Brahma Nadi =the Central Canal
Verse 3
Verse 3
Vidyanmala-vilasa munimanasilasat-tantu-rupa susuksma
suddhajnanaprabodha sakala-suhha-mayi suddha-bodha-svabhava.
Brahma-dvararh tadasye pravilasati sudhadharagamya-pradesam
granthi-sthanam tadetat vadanamiti susurhnakhya-nadyd lapanti,
She 1 is beautiful like a chain of lightning and fine like a (lotus) fibre, and
shines in the
minds of sages. She is extremely subtle; the awakener of pure knowledge; the
embodiment
of all Bliss, whose true nature is pure Consciousness. The Brahma-dvara shines in her
mouth. This place in the entrance to the region sprinkled by ambrosia, and is called
the
Knot, as also the mouth of Susumna. presentation: Veeraswamy Krishnaraj
She 1 = Citrini who ascends through Brahma Nadi, the innermost tube of Susumna Nadi.
Also
known as Chitra Nadi.
lasat-tantu-rGpa = Fine like a (lotus) fiber and shines (because of the presence of
Kundalini). sakala-sukha-mayf = Sukha is Ananda or Spiritual Bliss. She is the source
of
all Bliss. Sukha = (literal meaning) pleasant, gentle, agreeable. suddha1-bodha2-
svabhava3 = Whose true nature is Pure Consciousness. Literal meaning = Purel
Consciousness2 by natural constitutions. Brahma-dvararh = Brahma's opening, gate,
entrance or exit for Kundalini and Her ascent to Siva or descent from Siva, tadasye =
her mouth, the mouth of Brahma Nadi, tadetat = the place near the entrance.
sudha1dhara2gamya3-pradesarh4 = literal meaning = Pure-containing- union of
[Parma-Siva and Sakti]-place = The place that contains Ambrosia (Suddha) which
comes from the union of Siva and Sakti. Here the union (Strlpum-yogAt = woman-man
union) is symbolic. Granthi-sthanam = Knot-place = the place where there is a knot at
the root of all Nadis.
sva-bhava: Kalicarana says it means one's nature. Sankara says it means Jnana which
is Paramatma or divine or spiritual Jnana. Sankara reads suddha-bodha-svabhava as
suddha-bhava-svabhava. www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini
Chakras.htm
Verse 4
Verse 4
Athadharapadmarh susumndkhya-lagnam
dhvajadho gudordhvam catuh-sona-patram.
Adhovaktramudyat-suvarnabhavarnaih
vakaradisantairyutam veda-varnaih.
Athadharapadmarh susumnakhya-lagnam
Dhvajadho gudordhvam catuh-sona-patram.
Adhovaktramudyat-suvarnabhavrnaih
Next we come to the Adhara Lotus 1 . It is attached to the mouth of the Susumna, and
is
placed below the genitals and above the anus. It has four petals of crimson hue. Its
head
(mouth) hangs downwards. On its petals are the four letters from Va to Sa, of the
shining
colour of gold.
From Verses 4 to 13, Paramanand describes the Muladhara Chakra. Adhara Lotus 1
"Support-
Lotus = Muladhara Chakra Lotus at the base of the spine in the Uro-genital triangle.
TSTTT (Va, Sa. Sa, Sa) are the letters on the petals.
Verse four
Muladhara Chakra
Verse 5
A musmin dhardyas-catuskona-cakram
• • ♦
Amusmin dharayas-catuskona-cakrarh
Samudbhasi sGlastakairavrtam tat.
In this (Lotus) is the square region (Cakra) of Prthivi, surrounded by eight shining
spears.
It is of a shining yellow colour and beautiful like lightening, as is also the Bija
of Dhara
which is within.
The Kundalini Chakras from Sahasrara to Muladhara centers are the home for the
building
blocks of the human body. Ajna Chakra is the home for the mind, Vishuddha for Ether,
Anahata
for air, Manipura for fire, Svadhistana for water and Muladhara for earth. All the
elements are
assigned a shape and color: Earth is yellow and square; Water is translucent and
crescent-shaped;
Fire is red and triangular; Air is blue and circular; Ether is smoky and oval.
www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini Chakras.htm
Muladhara Chakra
Ether
Air
Fire
Water
Visit<l«lha Chakra
Ether, Nahho M an <1 a la
Ether - smoke
Air - blue
Fire • red
Water - Translucent
Anahata Chakra:
Air = Vayu Mantlala
Svadhisthana Chakra
Water = Jala Mandala
Earth
Muladhara Chakra
Earth = Bhu Mandala
In the pericarp of the lotus is present the square Earth. Earth is round but its
representation here
is a square and of yellow color. The four angles and four side have the eight spears
(see the
arrows). The tips of the spears are shaped like the breast of a woman or the
mountain. Remember
the name of Wyoming's majestic mountains, 'Grand Tetons' of Grand Teton National
park.
Woodroffe quotes Nirvana Tantra by saying that the eight spears are like the seven
Kula
Mountains: Nilacala, Mandara, Chandr Sekhara, Himalaya, Suvela, Malaya, and
Suparvata. The
spears are those of Deity Dakkini, one of the Bhairavis (Consort of Bhava—Siva)
BHAIRAVI
The Bija Mantra (Lam) is right in the middle of the square earth. It is of yellow
color. It is the
Bija of Indra (the god of thunder and lightning of the Indo-Aryans) who holds the
thunderbolt in
one hand sitting on the elephant Airavata. The Bija of Earth and of Indra are the
same. It is said
that Indra has mighty arms; the tips of his fingers reach the knees. Indra is the
chief of gods and
his physiognomy and body habitus are different from human beings. Long hands reaching
the
knee in an earth-bound person are characteristic of Marfan's syndrome.
http://en.wikipedia.org/wiki/Marfan%27s syndrome President Lincoln had Marfan
syndrome
and I doubt, is an incarnation of the Thunder and Lightning God Indra of Indo-Aryans.
Verse 6
Cuturbaku-bhusam gajendradhi-rudham
tadanke navinarka-tulya-prakasah.
9 9 • • •
mukharhbhojalaksmis-caturbhdgabhedah.
Cuturbahu-bhusarh gajendradhi-rudharh
tadahke navinarka-tulya-prakasah.
sisuh srstkari lasadveda-bahuh
mukharhbhojalaksmis-caturbhagabhedah.
Ornamented with four arms and mounted on the King of Elephants, He carries on his lap
the child Creator, resplendent like the young Sun, who has four lustrous arms, and
the
wealth of whose lotus-face is four-fold.
Dhara Bija (Earth Bija Mantra) is in Muladhara and Creator Brahma dwells in its Bindu
which is
above Nada. The king of Immortals, Indra, is seated on the elephant.
Verse 7
Samanoditaneka-surya-prakasa
Here dwells the Devi Dakini by name; her four arms shine with beauty, and her eyes
are
brilliant red. She is resplendent like the lustre of many Suns rising at one and the
same
time. She is the carrier of the revelation of the ever-pure Intelligence.
Dakini Sakti, the presiding deity, is in Adhara or Muladhara Chakra and enables the
Yogi to acquire knowledge of the Tattva (Tattva Jnana). Dakini is the queen of
Muladhara Chakra and also the door keeper. Dakini, Rakini, Kakini, Lakini,
Sakini and Hakini (all named after the initial Sanskrit letters, Da, Ra etc) are the
queens of the respective Chakras.
Meditation of Dakini is as follows: Meditate on her, the red, the red-eyed Dakini, in
the
Muladhara, who strikes terror in the hearts of Pasus, who holds in her two right
hands the spear and the khatvanga and in her two left hands the sword and a
drinking-cup filled with wine. She is of fierce temper and shows her fierce teeth.
She crushes the whole host of enemies. She is plump of body, and is fond of
Payasanna. It is thus that she should be meditated upon by those who desire
immortality.
She has Tilaka, forehead mark of vermilion, and eyes ornamented with collyrium, is
clad
in black antelope skin and decked with varied jewels.
khatvanga = A staff with human skull at the upper end. Pasus = The unillumined ones,
sword = used in sacrifice of animals. Payasanna = a kind of milk pudding with
boiled milk, rice, butter, sugar, raisins, saffron. Tilaka is the red vermilion mark
worn on the forehead to indicate their life with a living husband.
The lotus is turned up in the path of renunciation (Nivrrti Marga) and return to Para
Brahman and turned down in life of action (Pravrrti Marga), as said by Siva to
Parvati.
We as earthlings are on the Pravrrti Marga, the path of Evolution, a path away from
the
Supreme Consciousness. We are afflicted with impurities (mummalam: three
impurities, Anava, Maya and Kanma Malams. more on them at: Primer in Saiva
Siddhanta . Those on Nivrrti Marga are making the centripetal journey towards the
Supreme Consciousness and merge with Him. The are devoid of impurities.
Verse 8
Near the mouth of the Nadi called Vajra, and in the pericap (of the Adhara Lotus),
there
constantly shines the beautifully luminous and soft, lightening-like triangle which
is Karmarupa,
and known as Traipura. There is always and everywhere the Vayu called Kandarpa, who
is of a
deeper red than the Bandhujiva flower, and is the Lord of Beings and resplendent like
ten mi llion
suns. www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini Chakras.htm
Vajrakhya viaktradese = near the mouth of the Nadi called Vajra. konarh tat
traipurakhyarh = Triangle is so called because of the presence of Devi Traipura
within
the Ka inside the Triangle, the latter ka is the chief letter of KAma Bija.
Tantraraja Siva
says to Devi, 'the letter Ka is thy form.' Thus Kam is the Bija of KAmini adn Klim is
the
Mantra. Go to TANTRA to see the Triangle.
This Muladhara Triangle is the Sthula (gross) aspect of Suksma (subtle) Kamaraja
Triangle in
Sahasrara Chakra, presentation: Veeraswamy Krishnaraj
komala = soft = oily and smooth, kamarupam = that by which KAma is caused to be
felt. It is the embodiment of the devotee's desire. It is MadanAgArAtmaka meaning
Chamber of Madana (Deva of Love)--the Yoni. kandarpa = This is the Kandarpa-Vayu
in the Triangle, jTvesa = Lord of Beings. Continuation of Life is dependent on kAma
or
Kandarpa-Vayu. Vayu = air. PrAna dwells in the heart; ApAna in the anus; Kandarpa-
VAyu is part of the ApAna-VAyu. ApAna and PrAna draw each other, thus preventing
each other from leaving the body. When they are in accord, they leave the body.
Kandarpa, being part of ApAna is the Lord of Life and prevents the PrAna from leaving
the body. PrAna and ApAna are the maintainers of animate being, kotisurya-prakasah =
resplendent like ten million suns. Go to BG04 for description of Airs or Vayus.
Verse 9
Inside it (the triangle) is Svayambhhu in His Linga-form, beautiful like molten gold,
with His
head downwards. He is revealed by Knowledge and Meditation, and is of the shape and
colour of
a new leaf. As the cool rays of lightening and of the full moon charm, so does His
beauty. The
Deva who resides happily here as in Kasi is in forms like a whirlpool.
There are two kinds of Brahmans: ParamBrahman and SabdaBrahman (Supreme Brahman with
no attributes and Sound Brahman who is the creator of the universe. Parabrahman gives
rise to
Sabda or Soundbrahman (Bindu, Kundalini) which is the origin of sounds, alphabets,
syllables,
words, prose, poetry and the universe of beings and matter. By Spiritual Knowledge we
apprehend Parabrahman and by meditation the Sabdabrahman or Isvara. Simply put, we
all
originated from thought, sound and word of Sabdabrahman or God (logos).
Verses 10 and 11 1
Over it shines the sleeping Kundalini, fine as the fibre of the lotus-stalk. She is
the world-
bewilderer, gently covering the mouth of Brahma-dvara by Her own. Like the spiral of
the
conch-shell, Her shining snake-like form goes three and a half times round Siva, and
Her lustre is
as that of a strong flash of young strong lightning. Her sweet murmur is like the
indistinct hum of
swarms of love-mad bees. She produces melodious poetry and Bandha and all other
compositions in prose or verse in sequence or otherwise in Samskrta, Prakrta and
other
languages. It is she who maintains all beings of the world by means of inspiration
and expiration,
and shines in the cavity of the root (Mula) Lotus like a chain of brilliant lights.
bisatantu sodara-lasat sGksma = Shines fine as the fibers of the lotus stalk,
jaganmohini = World-bewilderer. madhuram = Sweet. She drinks the nectar
coming by the sweet Brahma-dvara. navTna- capala-mala vilasaspada = A strong
flash of young lightning. Lit., 'possessed of the wealth of a strong flash of young
lightning.' komala-kavya-banda-racana-bhdatibheda-krama = She produces
melodious poetry.
Devi Kundalini is Srsti-rupa meaning she is of the form of Creation itself. She is
Srsti-
Stithi-layatmika meaning She is Creation, Existence and Dissolution. She is VisvAtitA
meaning She is beyond the universe; She is Immanent and trascends the universe. She
is Jnana-Rupa meaning She is of the form of Consciousness. She is Urddhva-VAhini
meaning She goes upwards from Muladhara to Sahasrara Chakras. She is Ista-Deva-
Svarllpini, meaning that She is meditated upon as The Particular Devata. "She is a
damsel of sixteen in the full bloom of Her first youth, with very large and
beautifully
formed breasts, decked with all the varied kinds of jewels, lustrous as the full
moon, red
in color, with restless eyes." Kundalini is always meditated upon as red (RaktA) in
color. She is SyAma, a woman who is warm in winter and cool in summer and lustrous
like the molten gold. Before she pierces the Chakras, She, the Brahman Itself, is
resplendent like million of moons rising at the same time and has four arms and three
eyes. Her hands make the Vara and Abhaya Mudras (Granting Boons and Fear-Not
Pose of hands), and hold a book and a Vina--musical instrument. She sits on a lion
and
as She passes to Her own abode (Muladhara Chakra) the Awe-inspiring One assumes
different forms.
Goddess Lakshmi
Goddess of wealth
EZ19. exoticindia.com
Rajaiajeswaii (Tiipurasundaii) Devi
E G 07. ex otici ndi.i .c om
Verse 12
Verse: KalA: Cit-KalA is Devi who is Consciousness-Brahman and its part or fragment
is resident in the mind of humans; human consciousness is derived from Cit-KalA; so
She is Cit-KalA. It is the Brahman-Consciousness, a fragment of which is incorporated
in the human mind, which cannot function without Cit-KalA. In Bhagavad-Gita Bhagavan
says: 15.7: A fragment of My own Self becomes the eternal living soul in this world
of
Jivatmas and draws the senses of material nature (Prakrti), of which the mind is the
sixth. Cit-kalA unites with Lakshmi and appears as a tapering flame. To relinquish
all
sins, meditate upon Kundalini within, above, below the flame as Brahma, Siva, SUra
(Sun) and Paramesvara; Vishnu, Prana, KAIAgni (The destructive Fire at Dissolution)
and Chandra (moon), atikusala = She is wonderfully skilful to create. Nityanada
pararhparativigalat plyusa-dharadhara = She is the receptacle of that continuous
stream of Ambrosia flowing from Eternal Bliss (Brahman). Nityananda = Eternal Bliss =
Nirguna Brahman = Attributeless Brahman = Unqualified Brahman. Parampara = linear
descent (connected step by step) as follows: Nirguna-Brahman-> Saguna-Brahman->-
Sakti -> NAda -> Bindu -> Kundalini. Cit-KalA is another form of Kundalini. The
Ambrosia
trickles down step by step to Paramesvari AKA CitkalA, who is Nityananda-Parampara,
a descendant of the original Nirguna-Brahman. Another way of looking at this flow of
Ambrosia. From Nityananda, this nectar comes down to Para-Bindu, passes through
Cauldron = Cauldron shape of the lower half of Brahmanda (Brahma's egg =Universe).
Swami Paramananda talks about the Staff-like Para-Sakti, who is like a straight
thread above
Kundalini, who is coiled round Svayambhu-Ling. Sri-Paramesvari, whose radiance
illumines
this Universe and its cauldron, dwells in the Svayambhu-Linga above where Kundalini
is coiled
and holds supreme sway.
Verse 13
Dhyatvaitan-mulacakrantaravivaralasatkotisuryaprakasam
vacameso narendrah sa bhavati sahasa sarvavidyavinodi
Arogyam tasya nityam niravadhi ca mahanandaittantaratma
Dhyatvaitan-mulacakrantaravivaralasatkotisuryaprakasarh
Vacameso narendrah sa bhavati sahasa sarvavidyavinodi
Arogyam tasya nityam niravadhi ca mahanandaittantaratma
Vakyaih kavyaprabandhaih sakalasuragurun sevate suddhasilah.
By meditating thus on Her who shines within the Mula-Cakra, with the lustre of ten
million
Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of
learning. He becomes ever free from all diseases, and his inmost Spirit becomes full
of great
gladness. Pure of disposition by his deep and musical words, he serves the foremost
of the
Devas.
Summary: Muladhara is a Lotus of four red petals having on them gold letters Va, Sa,
Sa, Sa. In the Pericarp is the DharA-mandala with eight spears and in the lower part
is
the DharA-Bija (Lam) who has four arms and is seated on the elephant Airavata. He is
yellow, and holds Vajra (thunderbolt) in his hands. Inside the Bindu of DharA-Bija is
the
four-faced child Brahma, who is red in color, and has four hands with Danda (staff),
Kamandalu (gourd), Rudraksa rosary and Abhaya-Mudra (Fear-not pose). In the
pericarp besides Brahma there is a red lotus on which is seated red-colored, four-
armed
Sakti DAkini, the presiding deity of the Chakra (ChakrAdhisthAtrl), holding SUIa
(spear),
KhatvAnga (skull-mounted staff), Khadga (sword), and Casaka (drinking-cup). In the
pericarp, there is lightning-like triangle, inside which are kAma-VAyu and KAma-Bija,
both of which are red. Above this is the Svayambhu-Linga which is SyAma-Varna (black
color) and above and round this Linga is Kundalini coiled three and halftimes, and
above this last upstands, on the top of the Linga, CitkalA.
SVADHISTHANA
Svadhistittiana Chakra
HT 91
Exotic* ndia.com
• • • • • •
? vr w t ^ *r
| B«i. Bha. M<i. Yd. Rd. La) die the letters on the petals.
• Vam is the Bijd of Svddhisthdnd Chakrd
3“ Vam
Verse 14
Sindura-purarucirarunapadmamanyat
sausumnamadhyaghatitarh dhvajamuladese
Angacchadaih parivrtam tadidabhavarnaih
badyaih sabindu-lasitaisca Puramdarantaih
( Svadhisthana)
SindGra-pGrarucirarunapadmamanyat
sausumnamadhyaghatitam dhvajamGIadese
Ahgacchadaih parivrtam tadidabhavarnaih
badyaih sabindu-lasitaisca Purartidarantaih
There is another Lotus 1 placed inside the Susumna at the root of the genitals, of a
beautiful
2 3
vermilion colour. On its six petals are the letters from Ba to Puramdara", with the
Bindu
superposed, of the shining colour of lightening, presentation: Veeraswamy Krishnaraj
another Lotus 1 = Svadhisthana Chakra ' Puramdara 2 = the letter La ' Bindu 3 = The
AnusvAl ' a -
Svadhisthana: The place of Sva, meaning Para-Linga, or Supreme Linga. This is the
seat of
Supreme Linga.
= Placed inside the Susumna. Svadhisthana Chakra is within Susumna NAdi. dhvaja¬
mGIadese = At the root of the genitals. Ariga-chadaih = On its six petals, badyaih
sabindu-lasitaisca Purarhdarantaih = The letter La, being the Bija of Puramdara or
Indra. The lustrous letters Ba, Bha, Ma, Ya, Ra, La are the six letters, one placed
on
each of the six Lotus petals.
Susumna
= means that Susumna Nadi has three tubes one within the other. The
central Nadi or channel is Brahma Nadi, within which is the Svadhisthana Lotus.
Verse 15
Tasyantare pravilasadvisadaprakasa-
mambhojamandalamatho varunasya tasya
Ardhendurupalasitam saradindusubhram
vamkarabijamamalam makaradhirudham.
(Svadhisthana)
Tasyantre pravilasadvisadaprakasa-
mambhojamandalamatho varunasya tasya
Ardhendurupalasitam saradindusubhram
vamkarabijamamalam makaradhirudham.
moon is the sign of Svadhisthana Chakra and water is the element of this chakra. = ^
Varuna Bija is white and sits on Makara, the carrier of noose-holding Varuna. Above
Varuna is four-armed and blue-colored Hari (Vishnu), worthy of worship. The letter Va
in
Vruna-Bija belongs to the semivowel group, Ya, Ra, La, Va.
Verse 16
mlaprakasarucirasriyamadadhanah
Pitambarah prathamayauvanagarvadhari
snvatsakaustubhadharo dhrtavedabahuh.
• •
(Svadhisthana)
prathamayauvanagarvadhari
snvatsakaustubhadharo dhrtavedabahuh.
May Hari, who is within it 1 , who is in the pride of early youth, whose body is of
luminous blue
beautiful to behold, who is dressed in yellow raiment, is four armed and wears the
Sri-vatsa 2 , and
the Kaustubha 3 , protect us!
May Hari, who is within it 1 This verse tells that Vishnu is the Varuna-Bija. Vishnu
is within the
13.D of the Bindll of VAm Sri VcltScl^ = ^ avor ^ te ^ or Lakshmi. This is the
auspicious curl of hair on the chest of Vishnu
id His Avatara Krishna. It symbolizes Prakrti (the world of matter), t/ _~3 = The gem
worn by Vishnu symbolizes the souls that are
and His Avatara Krishna. It symbolizes Prakrti (the world of matter),
united with the Kaustubha gem.
anka-desa-kalita = Within it. In the Bindu above Varuna-Bija, in the same way as
Brahma is in the lap of DharA-BijA (Earth Bija) in Muladhara Chakra, nlla-prakasa-
rucira-sriyam = Blue effulgence lustrous splendor. He possesses the enchanting beauty
of His blue effulgence. His luminous effulgent blue body (Vishnu) is beautiful to
behold.
srivatsakaustubha = (Vishnu wears) Srivatsa and Kaustubha gem. The gem shines like
ten thousand gems; His VanamAla (garland of forest flowers) shines like ten thousand
moons. The Srivatsa curl of hair on His right chest shines like ten thousand moons.
All
these are chanted in eulogizing Vishnu. Meditate on dark-blue Hari (Vishnu) wearing
■ (yellow garment) holds the Conch, Discus, Mace and Lotus in His four
hands. VanamAla (garland of forest flowers = All-season Forest flower garland of many
colors and hues comes down to the level of Vishnu's knees and has in it Kadamba
flowers in the middle. The garland symbolizes the elements, Earth, Water, Fire. Air
and
Ether. prathama-yauvana-garvadharT : Of prime youth, proud Vishnu.
Verse 17
(Svadhisthana)
divyarhbarabharanabhusitaattacitta
It is here that Rakini always dwells 1 . She is of the colour of a blue lotus. The
beauty of Her body
is enhanced by Her uplifted arms holding various weapons. She is dressed in celestial
raiment
and ornaments, and Her mind is exalted with the drinking of ambrosia.
Rakini is the resident Devi of Svadhistana Chakra sitting on the double lotus with a
streak of blood running from her nostrils. Meditate of blue-colored Rakini with red
eyes
and fierce teeth. She is the furious aspect and holds in Her hands a spear, a lotus,
a
drum, and a battle-axe. She grants wished-for boons and is fond of rice.
Verse 18
Svddhisthdndkkyametatsarasijamamalam cintayedyomanusya -
stasyahamkdradosddikasakalarepuh ksiyate tatksanena
yogisahsospirnohadbhutatimiracaye bhanutulyaprakaso
laksmih.
(Svadhisthana)
Svadhisthanakhyametatsarasijamamalam cintayedyomanusya-
stasyaharhkaradosac iksakalarepuh ksiyate tatksanena
yoglsahsospimohadbhutatimiracayebhanutulyaprakaso
gadyaih padyaih parabhandhairviracayati sudhavakyasandoha laksmih
He who meditates upon this stainless Lotus, which is named Svadisthana, is freed
immediately
from all his enemies, such as the fault of Aha kara and so forth. He becomes a Lord
among
Yogis, and is like the Sun illumining the dense darkness of ignorance. The wealth of
his nectar¬
like words flows in prose and verse in well-reasoned discourse.
enemies = Enemies of six passions: KAma = Lust. Lobha = Greed. Moha = delusion. Mada
=
pride. MAtsaryya = envy. All these six enemies arise from Ahamkara, a sense of
mineness. kara
= Egoism.
Aharhkara-dosadi: the Ahamkara fault and so forth. See above for the six evil
predispositions. These six ennemies are destroyed by contemplating on Svadhisthana
Lotus Chakra. The darkness of MAyA and MohA are destroyed.
Summary of Verses 14 to 18: Svadhisthana Lotus Chakra of vermilion color has six
letters (Ba,
Bha, Ma, Ya, Ra, La) of the color of lightning placed on the petals. In the pericarp
of the Main
Lotus there is a white region with second 8-petalled Lotus with half-moon in its
center. Inside
this region is the Varuna-Bija, VAM seated on Makara with a noose on hand. In the
hollow of
Bindu is Vishnu sitting on Garuda holding in His four hands the Conch, the Discus,
the Mace,
and the Lotus. Vishnu, of youth and pride, wears yellow raiment, a garland of forest
flowers, the
mark of Srivatsa on His chest and a gem Kaustubha on His breast. Lierce looking Sakti
Rakini
with three eyes, projecting fangs, and bleeding nostrils, sits in the pericarp of the
red lotus, is of
syAma vama, holds in her four hands SUla, Abja, Damaru, and Tanaka (a spear, a lotus,
a drum,
and a battleaxe) and is fond of white rice.
MANIPURA
Manipura Chakra of Rain-C loud or Yellow
Coloi Petals <10> with lustrous blue letters.
Bija M.intia = Ram
Manipura Chakra
(Da, Dha, Na. Ta, Tha, I)a. Dha. Na, Pa. Pha) are the letters on the petals.
Above it , at the root of the navel, is the shining Lotus of ten petals”, of the
colour of heavy-laden
rain-clouds. Within it are the letters Da to Pha, of the colour of the blue lotus
with the Nada and
Bindu above them. Meditate there on the region of Fire, triangular in form and
shining like the
rising sun. Outside it are three Svastika marks 3 , and within, the Bija of Vahni
himself 4 .
Above it Above Svadhisthana Lotus Chakra, the shining Lotus of ten petals The
Manipura
Chakra, the seat of the element of Fire, the sign of which is a triangle, three
Svastika marks 3 = It
is an auspicious mark In the Indian context, the svastika stands for universal
welfare. "Swasti"
_means well-being of one and all, "ka" means symbol, the Bija of
in particular a mark made on persons and things to denote good luck. It is composed
of su-
(cognate with Greek sn-, eu-), meaning "good, well" and asti, a verbal abstract to
the root as "to
be" (cognate with the Romance copula , coming ultimately from the Proto-Indo European
root
*hies-)\ svasti thus means "well-being." The suffix -ka intensifies the verbal
meaning or confers
the sense of 'beneficial', and svastika might thus be translated literally as "that
which associated
with well-being," corresponding to "lucky charm" or "thing that is auspicious. " m
The word
first appears in the Classical Sanskrit (in the Ramayana and Mahabharata epics)-
Wikipedia.
Svastika sign is made by drawing a cross and then drawing lines that go in clockwise
direction at 90° angles.
Dasa-dala-Lasite = Shining Lotus of ten petals. The Lotus shines by reason of its ten
petals.
Purna-megha-prakase: of the color of the heavy rain clouds. 2nd line. Nilambhoja-
prakasair-upahita-jathare-dadi-phantaihsancandraih = the color of the blue lotus, the
ten
letters, Da, Dha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha on ten petals as seen in the
diagram.
Sacandraih = Moon dot. The letters have Bindu and NAda over them. Aruna-Mihira-
Verse 20
BhasmaliptarigabhG$abharanasitavapurvrddharGpT trinetro
lokanami$tadatabhayalsitakarah srststisamharakarT.
Meditate upon him (Fire) seated on a ram, four-armed, radiant like the rising Sun. In
his lap ever
dwells Rudra, who is of a pure vermilion hue. He (Rudra) is white with the ashes with
which he
is smeared; of an ancient aspect and three-eyed. His hands are placed in the attitude
of granting
boons and dispelling fear 1 . He is the destroyer of creation.
granting boons and dispelling fear 1 the deities exhibit hand poses that give boons
(Vara) and
quell Fear (Abhaya Mudra)
N ataiaja (Siv.it
Meditation on Vahni (Fire): Seated on a ram, a Rudraksa rosary in one hand, and Sakti
in the
other. The other two hands holding no weapons grant boons and quell fear. Rudra is
never
meditated upon as seated on a bull.
Verse 21
Here abides Lakini, the benefactress of all. She is four-armed, of radiant body, is
dark (of
complexion), clothed in yellow raiment and decked with various ornaments, and exalted
with the
drinking of ambrosia. By meditating on this Navel Lotus the power to destroy and
create (the
world) is acquired. Vani with all the wealth of knowledge ever abides in the lotus of
His face.
lakini = lakini is meditated upon as follows. Let the excellent worshipper meditate
upon the
Devi Lakini, who is blue and has three faces, and three eyes on each face, fierce
aspect, and with
the teeth protruding I. Her right hand She holds the thunderbolt and the Sakti (the
weapon of
Vahini (Fire) and in the left She makes gestures (mudra) of dispelling fear and of
granting boons.
She is in the pericarp of the navel Lotus with ten petals. She is fond of meat
(Mamasi) and Her
breast is ruddy with blood and fat which drop from Her mouth.
The navel lotus is called Mani-pura, the city of jewels because it is lustrous like a
gem.
vividhaviracanalarhkrta = Decked with various ornaments. All her omamets (pearsls and
gems) are arranged in varied and beautiful designs.
The Nabhi Padma—Navel Lotus—is rain-cloud-colored with ten lustrous blue petals
having on
them the letters: Da, Dha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha with Bindu above each of
them.
Triangular-shaped red region of Fire with Svastika signs on its three sides is in the
pericarp,
within which is the four-armed Bija of Fire, Ram, who is red in color, sits on a ram,
holds in Hsi
hands the Vajra (thunderbolt) and the Sakti weapon and makes signs of Vara and
Abhaya. Rudra
red in color sits on a bull on the lap of Vahni-Bija, is smeared with ash and appears
old. Sakti
Lakini sits on a red lotus in the pericarp. She is blue, four-armed, three-faced with
three eyes on
each face, holds the Vajra and Sakti weapons in her two hands and makes abhaya and
Vara
mudras with the other two hands. She is fierce with protruding teeth, is fond of
eating cooke rice
and dhal mixed with meat and blood. Here ends the third section.
ANAHATA
(Ka, Kha, Ga. Gha, Na. Ca, Cha, Ja. Jha. Na, Ta. Tha) are the letters on the petals.
Verse 22
kadyairdvadasavarnakairupahitam sinduraraganvitaih
•/ • • • •
22. Tasyordhve hrdi pankajam sulalitam bandhukakantyujjvalam
kadyairdvadasavarnakairupahitam sinduraraganvitaih
Namnanahatasamjnakam suratarum vacchatiriktapradam
Above that, in the heart, is the charming Lotus, of the shining colour of the
Bandhuka flower,
with the twelve letters beginning with Ka, of the colour of vermilion, placed
therein. It is known
by the name of Anahata, and is like the celestial wishing-tree, bestowing even more
than (the
supplicant's) desire. The Region of Vayu, beautiful and with six comers, which is
like unto the
smoke in colour, is here. www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini
Chakras.htm
Ja, Jha, Na, Ta, Tha. wishing-tree = Kalpa-taru is a wish-tree in the garden (heaven)
of the
chief of gods Indra. It grants all that is wished for and Moksa (liberation), six
comers = see the
interlacing triangles with six corners (Sat-kona).
MV 09
name Anahata it is known. Munis called the Lotus Anahata because they heard the sound
of
sabdabrahman in the Heart Lotus; it is Unstruck Sound, meaning that the sound is not
produced
Verse 23
Meditate within it on the sweet and excellent Pavana Bija, grey as a mass of smoke,
with four
arms, and seated on a black antelope. And within it also (meditate) upon the Abode of
Mercy,
the Stainless Lord who is lustrous like the Sun, and whose two hands make the
gestures which
grant boons and dispels the fears of three worlds, presentation: Veeraswamy
Krishnaraj
Pumananda Svami says that VAyu Bija is in the Anahata Chakra. Pavana Bija = The Bija
of
Yam, grey as a mass of smoke, the Abode of Mercy = Sankara opines that it is a Ocean
of
Mercy (Kripa Sagar or KarunAvAridhij.Sun = Sun is Hamsa and also the name of the
Supreme.
Ham means motion. It is Aditya (sun) because it is perpetual motion (SAyana). Hamsa
is also
AntarAtmA (the Inner Atman or Soul, Paramatman). Hamsa is Mantra of every breath.
This
chantless Mantra pervades the breath going in and out, the subtle sound ‘sah’ going
in and the
subtle sound ‘ham’ going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or
Sakti]; Ham = I
am; so = Parvati.} As one chants this subtle-sound Mantra ‘soham’, a derivative of
‘sah-ham,’
‘Hamsa’ comes into being by inversion. Sa (Sah) is Sakti and Ha is Siva. Soham, Hamsa
and
AUM (Pranava) are equipotent. Hamsah is the union of male and female and the universe
is
Hamsah, according to Woodroffe. Tirumular says that AUM, though a three-letter word,
is one-
letter Mantra. Soham is the unintonated sound of normal breathing, meaning ‘I am He.’
Hamsa,
meaning ‘Swan’ as in RamaKrishna Parma-Hamsa, stands for an ascetic —Hamsan. All of
us
including all air-breathing living beings recite this Mantra ‘Soham’ unknowingly for
a lifetime.
This chantless Mantra (Ajapa Japa) is called Ajapa Gayatri. As you are breathing this
chantless
Soham in and out, you are identifying your individual self with the Great Self of the
Supreme
Being. Every breath (and the Mantra) that you take pervades the whole universe of
your body.
This life giving force or Mantra has the Great Self as the basis, two hands = Bija
has hands and
feet.
The black antelope, known for its fleetness is the Vahana (carrier) of Vayu (Air),
whose carries
his Ankusa (goad) in the same way Varuna carries his PAsa (noose). Isa (Siva) is in
Vayu Bija.
Verse 24
Here dwells Kakini, who in colour is yellow like unto new lightning, exhilarated and
auspicious;
three-eyed and the benefactress of all. She wears all kinds of ornaments, and in Her
four hands
She carries the noose and the skull, and makes the sign of blessing and the sign
which dispels
fear. Her heart is softened with the drinking of nectar.
Pandit Pumananda Svami says that there is Sakti Kakini in Anahata Chakra, matta =
Meditate on Kakini, who is in the Fat holding in her hands a noose (PAsa), trident
(SUla), skull
(KapAl), Drum (Damaru). She with a bending pose, is of yellow complexion, likes to
eat
Dadhy-anna (curd and rice) drink VAruni (Rice wine). The Seven Saktis or Yoginis have
each an
abode in one of the Dhatus (layer, stratum, constituent part, ingredient): chyle ,
blood , flesh , fat
, bone , marrow , semen of which sometimes 10 are given , the above 7 and hair , skin
, sinews
(tendon).
Verse 25
Etannirajakarnikdntaralasacchaktistrikonabhidhd
vidyutkotisamanakomalavapuh saste tadantargatah
Banakhyah sivalihgakospi kanakdkdrdngaragojjvalo
25. EtannTrajakarnikantaralasacchaktistrikonabhidha
vidyutkotisamanakomalavapuh saste tadantargatah
Banakhyah sivalinngakospi kanakakararigaragojjvalo
The Sakti whose tender body is like ten million flashes of lightening is in the
pericarp of this
Lotus in the form of a triangle (Trikona). Inside the triangle is the Siva-Linga
known by the
name of Bana. This Linga is like shining gold, and on his head is an orifice minute
as that in a
gem. He is the resplendent abode of Laksmi.
Pandit Pumananda Svami tells of the triangle (Trikona) in the pericarp of Anahata
Lotus,
trikonabhidha = In the form of a triangle. Sakti appears as a down triangle with apex
down. The
down Triangle is symbolic of female escutcheon or Yoni which also appears like an
inverted
triangle, which is below Vayu-Bija. Within the Triangle is the BAna-Linga. maulau
suk$ma-
vibheda-yun manih = on his head is a minute orifice as that in a gem. vibheda =
piercing.
sGk$ma = minute, manih = jewel. This is the description of Bana-Linga. The orifice is
the
little space in the Bindu which is within the half-moon which is on the head of the
Linga. The
Bindu is in the head of Siva-Linga. prollasalaksmyalayah = Resplendent abode of
Lakshmi.
Alaya = temple, abode,
Verse 26
He who meditates on this Heart Lotus becomes (like) the Lord of Speech, and (like)
Isvara he is
able to protect and destroy the worlds. This Lotus is like the celestial wishing-
tree, the abode and
seat of Sarva. It is beautified by the Hamsa, which is like unto the steady tapering
flame of a
lamp in a windless place. The filaments which surround and adorn its pericarp,
illumined by the
solar region, charm. Sarva = Maha-Deva = Siva. Hamsa = Here it stands for Jivatma.
Pandit Pumananda Svami talks about the good gained by meditating on the Heart Lotus.
sobhadharam = The filaments which surround and adorn its pericarp, illumined by the
solar
region, charm. The filaments surrounding the pericarp tinged with the rays of the sun
give beauty
and charm. Anahata Lotus filaments around the pericarp are the only ones thus tinged
by the rays
of the sun and other filaments of other lotuses are not so touched by the Sun's rays.
BhAnu
Mandala = Sun Mandala. The region of Vayu covers the whole pericarp. Above it is
region of
Surya or sun. Above them are the Vayu-Bija and Trikona etc. One should meditate upon
all
these. Mam is the Mantra of mental worship in the region of Fire with his ten KalAs.
Kala =
digit, part, portion. The regions of Vahini (Fire), Arka (Sun), and Chandr (Moon) are
placed one
above the other. Tsavar = Creator. rak$avinase k$amah = Equally able to protect and
destroy
the world, he can create, maintain and destroy the Universe.
Verse 27
Foremost among Yogis, he is ever dearer than the dearest to women, He is pre-
eminently wise
and full of noble deeds. His senses are completely under control. His mind in its
intense
concentration is engrossed in thoughts of the Braham. His inspired speech flows like
a stream of
(clear) water. He is like the Devata who is the beloved of Laksmi and is able at will
to enter
another's body. Laksmi = Lakshmi is the family Devata, meaning he is always
prosperous.
daivatah = He is like the Devata who is the beloved of Laksmi. Slakshmi is the
consort of
Vishnu. Rangana is good fortune. Having enjoyed in this world th best of pleasure, he
in the end
The Heart Lotus of the color of Bhaduka Flower has vermilion letters from Ka to Tha
on its 12
petals with Bindu above them. Hexagonal Vayu Mandala of smoky color is in its
pericarp; above
it is Surya Mandala with the Triangle shining like ten million flashes of lightning
within it.
Above it is Vayu-Bija of smoky hue sitting on a black antelope, four armed and
carrying a goad
(Ankusa). In the lap of Vayu-Bija abides three-eyed Isa who like Hamsa extends His
two arms
in gestures of granting boons and dispelling fear. In the pericarp of the Anahata
Lotus is another
red lotus wherein abides four-armed Sakti Kakini of golden hue, yellow raiment, many
jewels
and garland of bones carrying PAsa (noose), the KapAla (skull), and making Vara
(boons) and
Abhaya (fear-not) signs. Her heart is softened by the nectar. Golden-colored Siva in
the form
Bana-Linga with crescent moon and Bindu on his forehead abides in the middle of the
triangle.
He is joyous with a rush of desire. Hamsa Jivatma below him is like the steady
tapering flame of
a lamp. Below the pericarp, there is a red lotus of 8 petals with its head turned
upward which
contains the Kalpa tree, the jeweled altar surmounted with an awning, flags and the
like and is
the place of mental worship.
VISUDDHA
Visuddha Chakra: Sixteen Petals of Smoky Purple hue
with 16 ie«l vowels on the petals. Ham in is Bija.
8: Rim, Lm. Lim. Em. 12: Aim. Om. Alim. Aam. 16: Alim
8: Rim. Lm. Um. Em. 12: Aim. Om. Aum. A.im, 16: Alim
Verses 28 and 29
In the throat is the Lotus called Visuddha, which is pure and of a smoky purple hue.
All the
(sixteen) shining vowels on its (sixteen) petals, of a crimson hue, are distinctly
visible to him
whose mind (Buddhi) is illumined. In the pericarp of this lotus there is the Ethereal
Region,
circular in shape, and white like the full Moon. On an elephant white as snow is
seated the Bija
of Ambhara, who is white of colour. www.bhagavadgitausa.com/Sat-Chakra-Nirupana-
Kundalini Chakras.htm
Of His four arms, two hold the noose and goad, and the other two make the gestures of
granting
boons and dispelling fear. These add to His beauty. In His lap there ever dwells the
great snow-
white Deva, three-eyed and five-faced, with ten beautiful arms, and clothed in a
tiger's skin. His
body is united with that of Girija, and He is known by what His name, Sada-Siva,
signifies.
full Moon: Ether, whose Mandala is a circle (Vrrta-rupa), is the element of Visuddha
Lotus
Chakra. Bija = Ham is the Bija of Visuddha. Ambhara = Ethereal region, also means
raiment.
Ambhara, white in his Bija form wearing white raiment, sits on a elephant of the
color of snow.
His lap: Ham (Nabho-Bija). Girija = Giri is mountain. Mountain-born Devi. Daughter of
Mountain King Himavat (Himalaya Mountains). This refers to Androgynous from of Siva-
Sakti. Sada-Siva = Ever-Beneficent One.
Four verses from 28 to 31 describes Visuddha Lotus Chakra. Hamsa (the Jiva) attains
purity, so
this lotus is called Visuddha (pure), Ethereal, Great, and Excellent. Visuddha in the
region of the
throat is called Visuddha: Pure (amala = without impurity) by reason of its being
tejo-maya
(purified by Fire and its substance is Tejas) and hence free from impurity, svaraih
sarvaih = all
the vowels, beginning from A-KAra (A) ending with Visarga, altogether 16 in number,
dala-
parilasitaih = shining on the petals, 16 in number and red in color with Bindu above
them. Its
filaments are ruddy and it is adorned by Vyoma-Mandala. Vyoma = Ether. Mandala =
region or
circle. dTpitam= Distinctly visible. The letters are lighted up as it were for the
enlightened mind
sobhitaiigasya) = Of His four two hold the noose and goad, and the other two make the
gestures of granting boons and dispelling fear. These add to His beauty, tasya manoh
= His
Mantra = The Bija of Ambara or Ether = Ham. The Bija (root) of a thing is that thing
in essence.
tasya manor anke = In the lap of His Bija. Ham is Bija of Ether in the pericarp of
Visuddha
Lotus and we are to meditate on it. girijabhinna-deha (girijabhinna-deha) = the snow-
white
Deva whose body is united with or inseparable from that of Girija. This means Siva-
Sakti body
is androgynous, of golden color on the left (Sakti) and snow-white on the right
(Siva). He,
Sadasiva with white garment, dwells in the lap of Nabho-Bija. Nirvana Tantra says:
Within the
Yantra (AmA KalA) is the Half-Bull and half-Lion (Simhasana), on which sits the
Eternal Gauri
(Sakti on half-lion) with Sada-Siva on Her right (on half-bull). Sadasiva has five
faces, three
eyes in each face, a body smeared with ash, looks like a mountain of silver, and
wears the skin of
a tiger and a garland of snakes as His ornaments. The Eternal Gauri (SadA-Gauri),
half of Siva's
Tanka
Krpana
Vajra
Dahana
Nagendra
Ghanta
Ankusa
Pasa
Abhitikara
Trident
Battle-
axe
Sword
Thunderbolt
Fire
Snake-
King
Bell
Goad
Noose
no-fear
sign
Verse 30
Purer than the Ocean of Nectar is the Sakti Sakini who dwells in this Lotus. Her
raiment is
yellow, and in Her four lotus-hands She carries the bow, the arrow, the noose, and
the goad. The
whole region of the Moon without the mark of the hare is in the pericarp of this
Lotus. This
(region) is the gateway of great Liberation for him who desires the wealth of Yoga
and whose
senses are pure and controlled, hare = hare on the moon, stain on the moon, man on
the Moon.
Swami Pumananda says that Sakini abides in the pericarp of Visuddha Lotus Chakra.
In the pericarp of the Lotus of Nabho-Mandala: inside the latter is the triangle,
inside
which is the Chandra-mandala, inside which is Nabho-Bija (Ham). Think of the full-
moon in the triangle within the pericarp; there think of the snowy Akasa seated on
the
elephant, whose raiment is while. There is the Deva Sada-Siva whose raiment is white-
qualifies Akasa.
Verse 31
He who has attained complete knowledge of the Atma (Brahman) becomes by constantly
concentrating his mind (Citta) on this Lotus a great Sage, eloquent and wise, and
enjoys
uninterrupted peace of mind. He sees the three periods, and becomes the benefactor of
all, free
from disease and sorrow and long-lived, and, like Hamsa, the destroyer of endless
dangers.
present and future. He sees the Atma (Self) and all objects of knowledge therein,
roga-
Visuddha Chakra is in the base of the throat with ruddy filaments, and 16 petals of
smoky purple hue and 16 red Vowels on the petals with Bindu above them. Circular and
white Nabho-Mandala is in the pericarp inside which is Chandra Mandala with elephant-
mounted white, garmented and four-armed Bija Ham above it, which holds in four hands
noose and goad, and makes Vara and Abhaya Mudras. In his lap is Sada-Siva seated
on a great lion-seat placed on the back of the bull. He is in the form of Ardha-
narisvara;
half the body snow-white Siva and the other half golden Sakti, with five faces, ten
arms
holding trident, battle-axe, sacrificial sword, thunderbolt, the great snake, bell,
goad,
noose, and making Abhaya-mudra. He wears a tiger's skin, ash all over His body, a
garland of snakes round His neck, and a down-turned digit of moon on His forehead
dropping the nectar. Within the pericarp and in the Lunar region and seated on bones,
is
Sakti Sakini, white in color, four-armed, five-faced and three-eyed on each face,
clothed
in yellow and carrying in Her hand a bow, an arrow, a noose, and a goad.
Verse 31a 1
Iha sthane cittam niravadhi nidhayattapavano
• • •
The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka
(retention
of breath), is in his wrath able to move all the three worlds. Neither Brahma nor
Visnu, neither
Hari-Hara nor Surya (sun) nor Ganapa (Ganesa) is able to control his power (resist
Him), wrath
= This is SturivAda = praise of his great powers. If He were to get angry, he could
move the
three worlds.
AJNA
ha ksa
Verse 32
The Lotus named Ajna is like the moon (beautifully white). On its two petals are the
letters Ha
and Ksa, which are also white and enhance its beauty. It shines with the glory of
Dhyana
(meditation). Inside it is the Sakti Hakini, whose six faces are like so many moons.
She has six
arms, in one of which She holds a book; two others are lifted up in the gestures of
dispelling fear
and granting boons, and with the rest She holds a skull, a small drum, and a rosary.
Her mind is
pure (Suddha-Citta). Ajna = Command. Name of the Lotus between the eyebrows above
Visuddha Chakra, book = Pustaka-Mudra. A hand gesture of Vidya or knowledge.
Verses 32 to 38 describes Ajna Chakra. Ajnanama (Ajna-nama) = Ajna name. The Lotus
named Ajna. Ajna or Command of the Guru comes down (GurorAjneti) to this Lotus
between the eyebrows. Going upwards after entering the throat and palate, the white
and auspicious lotus (the place of manas, the mind) between the eyebrows is reached
by Kundali. Its 2 petals have Ha and Ksa on them, himakara-sadrsam (hima-kara-
sadrsam) = Like the moon, beautifully white, or Cool like the moonbeams. Hima-kara is
Moon. Hima means cool; Kara means causer. The moon is the receptacle of Ambrosial
nectar and cool and beautifully white, dhyana-dhama-prakasam (dhyana-dhama-
prakasarh) = it shines with the glory of Dhyana. Its body shines like the glory of
Dhyana
Sakti. netrapatrarh = two petals. Netra = eye. Ha-ksabhyam kalabhyam-
parilasitavapuh-susubhram = (Ha-k$abhyarh kalabhyarh parilasitavapuh su-subhrarh)
The letters Ha and Ksa which are also white. Hakini sa ( hakini sa) = She is Hakini,
the
resident Devata of the Ajna Chakra, mudram (mudra) = hand poses depicting granting
of boons and dispelling fear, vidyam-mudram = this may also mean the hand pose of
Knowledge.
Meditate on Sakti Hakini who is white, abides in the marrow, and holds in her hands
the
Damaru, the Rosary, the Skull, the Vidya (sign of the book) and the Mudra (hand pose
of
granting boons and dispelling fear). She has six red faces with three eyes in each.
See below. She
sits on a white lotus, and likes food cooked with Turmini and feels elated by
drinking ambrosia.
Verse 33
vedanamadibTjarh sthiratarahrdayascintayettatkramena.
Within this Lotus dwells the subtle mind (Manas). It is well-known. Inside the Yoni
in the
pericarp is the Siva called Itara, in His phallic form. He here shines like a chain
of lightning
flashes. The first Bija of the Vedas, which is the abode of the most excellent Sakti
and which by
its lustre makes visible the Brahma-sutra, is also here. The Sadhaka with steady mind
should
meditate upon these according to the order (prescribed). www.bhagavadgitausa.com/Sat-
Chakra-
Nirupana-Kundalini Chakras.htm
Swami speaks of the Manas, the Mind in Ajna Chakra. Swami Pumananda talks about Ajna
Chakra from Verse 32 to 38.
Phallic form. Sivalinga is in the Yoni within the pericarp. The Itara-Siva in Linga
form is
within the Yoni. Itara-Sivapada within the triangle in the pericarp is white and
crystalline
which is the abode of the most excellent Sakti. Kula is Sakti of Triangular form.
Akula is
not Sakti but Siva. Atma is in the form of Pranava in the triangle in the pericarp.
Above
it, the flaming lamp is the charming NAda and Bindu is MakAra (M of AUM). Manas
thread or Citrini Nadi. Sutra is thread and cognate with suture. The luster of
Pranava
makes the Sutra visible.
The SAdaka should meditate on all of these: Hakini in the pericarp, Manas, Itara
Linga and
Pranava in the order prescribed.
The vertical linearity of the entities are from below up: First Hakini in the
pericarp, Itara Linga
in the triangle above her, Pranava in the triangle above Him, Manas at the top.
Verse 34
The excellent Sadhaka, whose Atma is nothing but a meditation on this Lotus, is able
quickly to
enter another's body at will, and becomes the most excellent among Munis, and all-
knowing and
all-seeing. He becomes the benefactor of all, and versed in all the Sastras. He
realises his unity
with the Brahman and acquires excellent and unknown powers. Full of fame and long-
lived, he
ever becomes the Creator, Destroyer, and Preserver, of the three worlds.
Swami Pumananda talks about the benefits of meditating on Ajna Lotus, from Verse 32
to 38.
munindrah = the most excellent among Munis. Muni literally means the silent one.
Maunam is silence. Muni, the silent Yogi is accomplished in meditation and Yoga.
Muni-
indra = Muni-king = the king among Munis = excellent Muni, sarva-sastrarthavetta
(sarva-sastrarthavetta)= versed in all the Sastras. Versed in the meaning of
Sastras.Proficient in sacred texts and Divine Knowledge. Advaitacara-vadi
(Advaitacara-vadT )= He realizes. He knows that universe and beings are Brahman. The
universe is Brahman's amsa or fragment, he knows Brahman alone is Real (Sat),
everything else is unreal (Asat) and everything shines by the light of Brahman.
Advaitavadi is the one who has realized the identity of the individual soul with the
Supreme Spirit and preaches it to others, parama-purva-siddhi (paramapurva-siddhi) =
excellent and unknown powers, prasiddha = full of fame for his excellence, sospi
karta
tribhuvana-bhavane samhrtau palane ca. (so'pi karta tribhuvana-bhavane sarhhrtau
palane ca.) = He ever becomes the Creator, Destroyer, and Preserver, of the three
worlds. This is Prasarhsa-Vada = Praise-statement = Eulogy. The Sadakha becomes
absorbed in the Supreme on the dissolution of his body and thus becomes the source of
Creation, Preservation and Destruction. (The generally held view is that the
individual
soul does not merge literally with either Siva, or Vishnu in Vaikuntam, or Mother
Goddess. All keep their separate identities. Sayujya, a state of proximity and union
is
the highest state an individual soul can attain in Vaikuntam or other heavens. It is
not a
physical union. It is spiritual and yet it is not a fusion. It is like a family
gathering; you
are all in one place and yet you are separate; the patriarch or matriarch is at the
top of
the heap. Thus the ability to create, maintain, and destroy is the exclusive domain,
privilege and power of the Supreme Being.)
Verse 35
PradTpabhajyotih pranavaviracanarGpavarnaprakasah
Tadurdve candrardhastadupari vilasadbindurGpT makara
stadGrdhve nadossau baladhavalasudhadharasamtanahasT.
Within the triangle in this Cakra ever dwells the combination of letters which form
the Pranava.
It is the inner Atma as pure mind (Buddhi), and resembles a flame in its radiance.
Above it is the
half (crescent) moon, and above this, again, is Ma-kara, shining in its form of
Bindu. Above this
is Nada, whose whiteness equals that of Balarama and diffuses the rays of the Moon.
letters = That is, a and u, which by Samdhi becomes 0, and with anusvara (m) thus
form the
Pranava, or mantra Om.
Ma-kara = The letter M in its Bindu form in Candra-bindu. . presentation: Veeraswamy
Krishnaraj
The author desires to speak of the presence of the Pranava in the Ajna-Cakra and says
that in this
Cakra, and within the triangle which has already been spoken of, ever dwells the
combination of
the letters A and U which by the rules of Sandhi make the thirteenth vowel O. This
combination
of letters is Suddha-buddhyantaratma-i.e., the innermost Spirit manifesting as pure
intelligence
(Buddhi). The question may be asked if the thirteenth vowel (O) is that. To obviate
this the
author qualifies it by saying" above it is the half Moon, etc." It is by adding the
half Moon
(Nada) and Bindu to O that the Pranava is formed.
that by the placing of the crescent moon and the Bindu over the thirteenth vowel the
Pranava is
completely formed. Bindu = AnusvAra = After-sound when AUM is intonated, au is the
13th
vowel and m is AnusvAra or the after-sound. AnusvAra is an m with a dot over or under
it (eg.
rh)
/Anatomy of AUM
>30
Third curve
The fourth state is attained by Yogi, wherein he merges with the Gieat Self, becoming
one with One.
tadurdhve nado'sau -"Above this is Nada " i.e., above the Pranava is the Avantara
(final
or second) Nada, which challenges as it were the whiteness of Baladeva and the Moon
(bala-
Some read Tadadye nado'sau (in the place of Tadurdhve nado'sau) and interpret it as,
"Below
Bindu-rupi Ma-kara is Nada ". But that is incorrect. The text says: "Above this,
again, is Ma-
kara, shining in its form of Bindu," and there is Nada below it; that being so, it is
useless to
repeat that Nada is below.
Besides, this Nada is beyond the Nada, which forms part of the Pranava, and is part
of the
differentiating (Bhidyamana) Para-bindu placed above the Pranava, If, however, it be
urged that
it is necessary to state the details in describing the special Pranava (Visista-
Pranava), and it is
asked, "Why do you say a second Nada is inappropriate? " then the reading Tadadye
nado'sau
may be accepted.
But read, thus it should be interpreted in the manner following: " This Nada shown
below the
Bindu-rupi Ma-kara is Bala-dhavala-sudhadhara-samthana-hasi (v. ante), and the Nada
first
spoken of is also so described. Such repetition is free from blame on the authority
of the maxim
that" the great are subject to no limitations."
Verse 36
When the Yogi closes the house which hangs without support, the knowledge whereof he
has
gained by the service of Parama-guru, and when the Cetas by repeated practice become
dissolved
in this place which is the abode of uninterrupted bliss, he then sees within the
middle of and in
the space above (the triangle) sparks of fire distinctly shining.
Swami Pumananda talks about Ajna Chakra from Verse 32 to 38.
COMMENTARY
Having described the Pranava, he now speaks of its union (with Cetas), i.e., Pranava-
yoga.
The Yogi should close the house (Puram baddhva)-i.e., he should, with his mind set on
the act,
close the inner house; or, in other words, he should make Yoni-Mudra in the manner
prescribed
and thus effectually close the inner house. The use of the word Pur shows that the
Yoni-Mudra is
meant. Then, when his Cetas by repeated practice (Abhyasa) or meditation on the
Pranava
becomes dissolved (Lina) in this place (the Ajna-Cakra), he sees, within and in the
space above
the triangle wherein the Pranava is, sparks of Fire (Pavana-suhrdarm kanan), or, to
put it
plainly, sparks of light resembling sparks of fire appear before his mental vision
above the
triangle on which the Pranava rests. It is by Yoni-Mudra that the inner self (Antah-
pUr) is
restrained and detached from the outside world, the region of material sense. The
Manas cannot
be purified and steadied unless it is completely detached from the material sphere.
It is therefore
that the mind (Manas) should be completely detached by Yoni-Mudra,
without support = Niralarhba-puri. Niralamba (v. post) means that which has no
support-viz.,
that by which the mind's connection with the world has been removed and realization
of the
infinite established. Akasamamsi= whose flesh or substance is Akasa (Rajanighantu
Dictionary.)
Yoni-Mudra: i.e., closes the avenues of the mind and concentrates it within itself.
He whose friend is air "= Fire. When the wind blows, fire
Yoni-Mudra, which detaches the Manas from the outside world, is thus defined: " Place
the left
heel against the anus, and the right heel on the left foot, and sit erect with your
body and neck
and head in a straight line. Then, with your lips formed to resemble a crow's beak
1 , draw in air
and fill therewith your belly. Next2 close tightly your earholes with the thumbs,
with your
index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the
remaining
fingers. Retain the air3 within you, and with the senses controlled meditate on the
Marttra
whereby you realize the unity (Ekatvam) of Prana and Manas4. This is Yoga, the
favorite of
Yogis."
That steadiness of mind is produced by restraint of breath through the help of Mudra,
has been
said by Sruti, "The mind under the influence of Hamsa5 moves to and fro, over
different
subjects; by restraining Hamsa, the mind is restrained."
(purarfl badhva) -''Closes the house ".-This may also mean Khecari Mudra6.' This
latter also
produces steadiness of mind.
As has been said, "As by this the Citta roams in the Brahman (Kha7), and as the sound
of
uttered word8 also roams the Ether (Kha), therefore is Khecari Mudra honored by all
the
Siddhas."
a crow's beak : KAki = crow. That is, by Kaki-Mudra, Sruti says that when Vayu is
drawn in
by this Mudra and stopped by Kumbhaka, steadiness of mind is produced.
. Next2= These and following verses occur in Sarada-Tilaka, Ch. XXV, vv. 45, 46. The
first
portion of this passage describes Siddhasana.
Retain the air3: That is, by Kumbhaka, Retaining the air in the lungs.
Kha7 = has three meanings-viz." Ether, Brahman, and space between eyebrows (Ajna).
Brahmananda, the commentator of the Hatha-yogapradipika, adopts the last meaning in
interpreting this verse (Ch. Ill, v, 41), and in commenting on v. 55 of the Hatha-
yoga-pradipika
gives it the meaning of Brahman.
The Citta is Khecara 1 when, disunited from Manas and devoid of all attachment to all
worldly
things, it becomes Unmani 2
" The knowledge whereof he has gained by the service of his Paramaguru ••parama-guru-
attained excellence in Yoga practice (by instructions) handed down along a series of
spiritual
preceptors (Gurus), and not the result of book-learning 4
."Serving the Guru" .-Such knowledge is obtained from the Guru by pleasing him by
personal
services (Seva). Cf " It can be attained by the instructions of the Guru, and not by
ten million of
Sastras."
the place where one enjoys happiness that nothing can interrupt. This word qualifies
place (Iha-
sthane-e-i.e., Ajna-Cakra.)
"Sparks of fire distinctly shining" pavana-suhrdam pravilasitarGpan kanah
Elsewhere it is clearly stated that the Pranava is surrounded by sparks of light: "
Above it is the
flame- li ke Atma, auspicious and in shape like the Pranava, on all sides surrounded
by sparks of
light.”
Khecara 1 = What moves about in the sky or ether. It is Manas which deprives the
Citta of
freedom by causing attachment to the world. On being disunited from Manas it moves
freely in
the ether, going its own way.
Unmani“= Unmani is there where, to coin a word, the" Manasness " of Manas; ceases.
See note
to v. 40. Ut = without, and mani is from Manas.
As has been said 3 = This is from Jnanamava-Tantra, Ch, XXIV, v. 37.
book-learning 4 = Which is well recognized to be insufficient in these matters.
Verse 37
He then also sees the Light 1 which is in the form of a flaming lamp. It is lustrous
like the clearly
shining morning sun, and glows between the Sky and the Earth . It is here that the
Bhagavan
manifests Himself in the fullness of His might 3 . He knows no decay, and witnesseth
all, and is
here as He is in the region of Fire, Moon, and Sun 4 .
Yogis such as these see other visions beside the sparks of light, After seeing the
fiery sparks they
(tadanu)-i.e = "Then" after seeing the sparks spoken of in the preceding Sloka. He
then
describes this Light (Jyotih).
gagana-dharani madhya-militarh = " Glows between the Sky and the Earth ".-This
compound
adjective qualifies Jyotil) or Light.
Light 1
= Jyotih
His might = Puma-vibhava, which, however, as Kalicarana points out post, may be
interpreted
in various ways. According to Visvanatha, the second chapter of the Kaivalya-Kalika-
Tantra
contains a verse which says that the presence of the all-pervading Brahman is
realized by His
action, as we realize the presence of Rahu by his action on the sun and moon.
Fire, Moon, and Sun 4 = That is, the triangle on Manipitha within the A-ka-tha
triangle. See v. 4
of the Padukapancaka,
the light. 5 = The practicle va in the text is used in an inclusive sense. (Practicle
= ? participle.)
Rajasic Vama line; the line of Moon is Sattvic Jyesta line; the line of Sun is
Tamasic Raudri
line. This inverted triangle has A at its apex, Ka at the right corner and Tha at the
left corner.
The remaining alphabets, ha, la, ksha are in the inside comers of the triangle.
Sabdabrahman
represented by this triagular kamakala (AbalAlaya = Abode of Sakti). See the diagram
below
Sakti Tattva
{ Menses stands for the ovum. Mix of semen and ovum is symbolic of union & creation.
J)
Siv.i-S.ikti rvlvtlxiik) union >. On ttreplvdcal plane tlris woid demotes sexual
imon-WocMhoffe.
C Bindu thus unctergoes d fferentiation becom es P rak rti with the term ation of
Tattvas of M ind and M after and the Lords of T attvas
(Tattvesa) like Sambhu, the presiding cteity of Ajna Chakra, and Sadasiva, Isa,
Rudra, Vishnu, Brahma,the Devatas I
of five forms of matter including Prithvi (Earth) in Muladhara Chskra, Wherein rests
Kundalini alter Her werk is finished. J
Letter s gernfinatefn
i Biixhi. meaning that the Universe evolves fiomBiiwIiL Tlie letters are oriented
intlie arlticlock-wise
dir ection with letter "A" starting .it 6 O* clock position.
gagana (sky) is the sky or empty space above Sankhini-Nadi (see verse 40, post), and
Dharani
(Earth) is the Dhara-mandala in the Muladhara. This light also extends from the
Muladhara to the
Sahasrara.
e is here 1
"In the fullness of his might" (pGrna-Vibhava)--This compound word which qualifies
Bhagavan is capable of various interpretations.
(a) Puma may mean complete in Himself, and vibhava infinite powers, such as the power
of
creation, etc. In that case the word would mean: "One who has in Him such powers, who
is the
absolute Creator, Destroyer, and Supporter of the Universe."
(b) Vibhava, again, may mean" the diversified and limitless creation," and puma "all-
spreading".
In this sense Purna-vibhava means "He from whom this all-spreading and endless (vast)
creation
has emanated." Cj." From whom all these originated, and in whom having originated
they live, to
whom they go and into whom they enter" (Sruti ).—> (Tait. Up., 3. 1. 1.)
(c) Vibhava, again, may mean: "omnipresence," and Puma "all-spreading". It would then
mean:
£»* 'i
(d) Puma may also mean the quality of one whose wish is not moved by the result and
is not
attached to any object. Purna-vibhava would then mean one who is possessed of that
quality.
Puma = Phalanupahita-visayitanaspadecchakatvam: He whose wish is not moved by the
result,
and is not attached to any object; or in other words. He whose ways are inscrutable
to us, subject
as we are to limitations (Maya).
All things except Atma pass away. The omnipresence of the ethereal region (Akasa),
etc., is not
ever-existent. The Nirvana-Tantra (Ch. IX) speaks of the presence of Parama-Siva in
the Ajna-
Cakra in detail.
" Above this (i.e., Visuddha) Lotus is Jnana Lotus, which is very difficult to
achieve; it is the
regionl of the full moon, and has two petals." Again: "Inside it, in the form of
Hamsah, is the
Bija of Sambhu and again: "Thus is Hamsah in Mani-dvipa2 and in its lap is Parama-
Siva,
with Siddha-Kali3 on his left. She is' the very self of eternal Bliss." By lap is
meant the space
within the Bindus which form the Visarga at the end of Hamsah.4
So it has been said in describing the Sahasrara: "There are the two Bindus which make
the
imperishable Visarga.5 In the space within is Parama-Siva." As It is in the Sahasrara
so It is
represented here. 6
We are to understand that these two, Siva and Sakti, are here in union (Bandhana) in
the form of
Parabindu, as the letter Ma (Makaratma), and that they are surrounded (Accadana) by
Maya.
"She the Eternal One stays here (Ajna-Cakra) in the form of a grain of gram8," and
creates
beings (Bhutani)." Here the Parama-Siva as in the form of a gram dwells, and
according to the
Utkaladimata9 also creates.
"As He is in the region of Fire, Moon and Sun" vahneh sasimihirayor mandalamiva
Mani-dvipa2 = The isle of gems in the Ocean of Ambrosia. The Rudra-Yamala says that
it is in
the centre of the Ocean of nectar outside and beyond the countless myriads of world
systems,
and that there is the Supreme abode of Sri-vidya.
Hamsah.4 =, the two dots which form the aspirate breathing at the end of Hamsah.
That is, the Para-bindu is represented in the Ajiia by the Bindu of the
Omkara, which is its Pratika.
n _
Maya.' " Bindu is the nasal sound of Ma, which is a male letter. Bindu is here the
unmanifest
Ma.
Verse 38
(Prana) 1 = Compare, Bhagavad-Gita, Ch. VIII, vv, 9 and 10, and the commentary of
Samkaracarya and Madhusadana-Sarasvatl on those verses.
Bhagavad-Gita
8.10: At the time of departure, with the mind fixed (on the Lord) in devotion, by the
strength of
yoga, with his prana fixed between the eyebrows, he attains to Purusam and Divyam.
Prana is life and breath; Purusum is the Supreme Person; Divyam is divine. This
particular moment in the life and times of a yogi is penultimate. He is in full
control of himself
and concentrates his attention and life-breath on the glabellar locus. According to
the Kundalini
yoga, the glabellar plane is the Ajna Chakra, which is the seat of the mind. The yogi
who rises to
this level of attainment resolves (burns) all previous prarabda karmas, receives
Vijnana or the
intuitional wisdom and knowledge, and earns liberation in this life: This is jivan
mukti
(liberation while alive); and he becomes one with the divine. Such a person is Ramana
Maharishi.
Go to Kundalini Power for details. Glabella = spot in the forehead between the
eyebrows.
8.11: I shall briefly explain to you the path, which the Veda Vidahs call
Imperishable
(Aksaram), desiring which the ascetics practice bramacharya. They enter Aksaram by
freeing
themselves from passion.
Veda Vidhas are those proficient in Vedas. Aksara is the imperishable word AUM.
Brahmacharya or celibacy is one of the angas, limbs, or steps that an ascetic has to
climb, before
he can be called an ascetic.
puranam
COMMENTARY
He now speaks of the good to be gained by giving up the Prana by Yoga in the Ajna-
Cakra.
This verse means: The excellent Yogi (Yogindra) at the time of death (prana-nidhane)
joyfully
(pramudita-manah) places his Prana (pranarfl samaropya) in the abode of Visnu in the
Ajna-
Cakra (lha Sthane vi§noh-i.e., in the abode of Bhagavan in the Bindu already
described), and
passes away, and then enters the Supreme Purusa.
" Here" (lha sthane-i.e., in the Bindu in the Ajna-Cakra spoken of above).
Birthless" (aja).
purana Purusa 1
" Who was before the three worlds" (tri-jagatam adyam) 2 -By this the implication is
that He is
the Cause of all as He preceded all.
"Known by the Vedanta" (vedanta-vidita ) 3 -Vedanta are sacred texts dealing with the
inquiry
concerning the Brahman. He is known by a Knowledge (Jnana) of these.
The way the Prana is placed (Pranaropana-prakara) in the place of Visnu is described
below:
Knowing that the time for the Prana to depart is approaching, and glad that he is
about to be
absorbed into the Brahman, the Yogi sits in Yogasana and restrains his breath by
Kumbhaka. He
then leads the Jivatma in the heart to the Muladhara, and by contracting the anus 4
and
following other prescribed processes rouses the Kundalini, He next meditates upon the
lightning-
like, blissful Nada which is threadlike and whose substance is Kundali (Kundalini-
maya), He
then merges the Hamsa which is the Paramatma in the form of Prana 5 in the Nada, and
leads it
along with the Jiva through the different Cakras according to the rules of Cakra-
bheda to Ajna-
Cakra. He there dissolves all the diverse elements from the gross to the subtle,
beginning with
Prthivi, in Kundalini. Last of all, he unifies Her and the Jivatma with the Bindu
whose substance
is Siva and Sakti (Siva-Sakti-maya); which having done, he pierces the Brahma-randhra
and
leaves the body, and becomes merged in the Brahman.
1 Purana Purusa 1 According to Samkara, it is an adjective, and means "He who is the
cause of
Creation," and the like.
2 tri-jagataitl adyarh 2 That is, the three spheres Bhuh, Bhuvah, Svah, the Vyahrtis
of the
Gayatri.
The Ajna Cakra has two petals and is white. The letters Ha and Ksa, which are white,1
are on the
two petals. The presiding Sakti of the Cakra, Hakini, is in the pericarp. She is
white, has six red-
coloured faces each with three eyes, and six arms, and is seated on a white lotus.
With Her hands
She displays Vara-mudra and Abhaya-mudra,2 and holds a Rudraksa rosary, a human
skull, a
small drum, and a book. Above Her, within a Trikona, is Itara-Linga, which is
lightning-like, and
above this again, within another Trikona, is the inner Atma (Antar-atma), lustrous
like a flame.
On its four sides, floating in air, are sparks surrounding a light which by its own
lustre makes
visible all between Mula and the Brahmarandhra. Above this, again, is Manas, and
above Manas,
in the region of the Moon, is Hamsah, within whom is Parama-Siva with His Sakti.
in
expanse, and bright with the brightness of ten million suns. Here is the Lord of the
State beyond
Santi (Santyatitesvara), with five heads and ten arms and lustrous as a mass of
lightning flashes.
On His left is Santyatita Manonmani. Surrounding them are Nivrtti, Pratistha, Vidya,
and
Santi. 5 ' Each of these is adorned with a moon and has five heads and ten arms. This
is Bindu-
Tattva. Above Bindu is Ardha-candra, with the Kalas of the latter-namely, Jyotsna,
Jyotsnavati,
Kanti, Suprabha, Vimala. Above Ardha-candra is Nibodhika, with the Kalas of the
latter-
Bandhati, Bodhini. Bodhii, Jnana-bodha, Tamo'paha. . Above Nibodhika is Nada and its
five
KalAs-Indhika, Recika, Ordhvaga, Trasa, and Parama. On the lotus above this last is
Isvara, in
extent a hundred million Yojanas, and lustrous as ten thousand moons. He is five-
headed, and
each head has three eyes. His hair is matted, and he holds the trident (Sula). He is
the one who
goeth upwards (Urdhva-gamini), and in His embrace (Utsanga) is the Kala Urdhva-
gamini."]
Within the Bindu is a space a hundred million Yojanas 4 = A Yojana is over eight
miles.
Nivrtti, Pratistha, Vidya, and Santi. 5 See, as to the Kalas, Introduction to Vol.
Ill, Tantrik
Texts, ed. Avalon. See also Introduction to this volume; and The Garlaruf of Letters.
Verse 39
When the actions of the Yogi are, through the service of the Lotus feet of his Guru,
in all
respects good, then he will see above it (i.e., Ajna-Cakra) the form of Mahanada, and
will ever
hold in the Lotus of his hand the Siddhi of Speech 1. The Mahanada, which is the
place of
dissolution of Vayu2 is the half of Siva, and like the plough in shape3, is tranquil
and grants
boons and dispels fear, and makes manifest pure Intelligence (Buddhi)4.
WHEN the actions of the Yogi are, through the service of the Lotus feet of his Guru,
in all
respects good, then he will see above it (i.e., Ajna-cakra) the form of the Mahanada,
and will
ever hold in the Lotus of his hand the Siddhi of Speech.l The Mahanada, which is the
place of
dissolution of Vayu 2 is the half of Siva, and like the plough in shape, 3 is
tranquil and grants
boons and dispels fear, and makes manifest pure Intelligence (Buddhi). 4
Siddhi of Speech.
the plough in shape, 3 = That is, Siva is Hakara; and if the upper part of Ha is
removed, the
remaining portion of the letter has the form of an Indian plough.
COMMENTARY
"Actions in all respects good" (suSfla).-The good inclination for Yoga practice
rendered
admirable by strong and undivided application thereto. This result is obtained by
serving the
Guru.
The author then qualifies Nada, and says it is the place of dissolution ofVayu
(V§yor-Laya-
sthanam). The Rule is "things dissolve into what they originate from." Hence,
although in
Bhuta-suddhi and other practices it has been seen that Vayu dissolves into Sparsa-
tattva,!
and
the latter in Vyoma:"2 Vayu dissolves in Nada also. We have the authority of
Revelation (Sruti)
for this:
" Prthivi, the possessor of Rasa (Rasa-vati), originated from I-kara. 3 From Ka-
kara,3 who is
Rasa, the waters and Tlrthas4 issued; from Repha (Ra-kara)3 originated Vahni-tattva5;
from
Nada3 came Vayu6 which pervades all life (Sarva-Pranamaya). From Bindu3 originated
the
Void7 which is empty of all things and is the Sound-container. And from all these8
Issued the
twenty-five Tattvas which are Guna-maya, All this Universe (Visva), which is the
mundane egg
of Brahma, is pervaded by Kalika."
Vyoma2 Ether.
I-kara 3; Ka-kara3; Repha (Ra-kara)3; Nada3: The Bija Krim is here being formed,
Kakara =
Kali; Ra-kara= Brahma as fire; Ikara= Mahamaya, Anusvara or Candra-bindu (m) is
divided
into two-viz., Nada, which is Visvamata, or Mother of the Universe; and Bindu, which
is
Duhkha-hara, or remover of pain (Bijakosa) .
Tlrthas4 = Places of pilgrimage where the devotees bathe. It also means sacred
waters.
Vahni-tattva5 = Fire.
Vayu6 = Air.
We should therefore realize in our mind that at the time the letters of the Kim-
mantral
merged into that which is subtle, VAyu is absorbed in Nada.
are
" Half of Siva" (sivardha).- By this is meant that here Siva is in the form of
Arddha-narisvara,
Half is Sakti which is Nada.
Like a Plough" (sirakara).- The word Sira is spelt here with a short i, and in Amara-
Kosa it is
spelt with a long I but it is clearly the same word, as it begins with a dental s.
If the text is read as "Sivakara instead of Sirakara," then the meaning would be that
the Nada is
siva-saktimaya.3
Cf Prayoga-sara: "That Sakti which tends towards seat of liberation^ is called male
(Purhrupa-
that is, Bindu) when, quickened by Nada, She turns towards Siva5 (sivon-mukhi)," It
is
therefore that RaghavaBhatta has said that" Nada and Bindu are the conditions under
which
creates ".6
It has elsewhere been said: "She is etemal7 existing as Cit (Cinmatra)8: when being
near the
Light She is desirous of change, She becomes massive (Ghani-bhuya) and Bindu."
1 Kim-mantral = KrTn,
3 Nada is siva-saktimaya.3
5 She turns towards Siva5 = Tending towards, intent on, or with face uplifted to,
Siva, that is
here tending to creation. That is, the first state is Cit. Nada is the Mithah-
samavaya of Sakti or
Bindu, The establishment of this relation quickens Her to turn to Siva for the
purpose of creation
when She appears as male, or Bindu. Mithah-samvaya = Mutual agreement or obligation.
6 She creates ".6 = Tasya eva shakter nada bindu sristyupayogyarupau (Upayoga is
capacity
7 She is etemal7 = According to another reading this part would mean "She who is the
Tattva".
8 (Cinmatra)8: = She is there, existing as Cit, with whom she is completely unified.
She"
measures Cit "-that is, co-exists with and as Cit, and is also formative activity.
The above
translation is that of the text, but the verse has been quoted elsewhere as if it
were
Cinmatrajyotisah, and not Cinmatra jyotisah, in which case the translation would be:
"She who
when near Jyotih, which is mere consciousness, becomes desirous of change, becomes
massive
and assumes the form of Bindu."
So in the word of the honoured (Srimat) Acarya: 1" Nada becomes massive and the
Bindu."
Now, taking all these into consideration, the conclusion is that Sakti manifests
Herself as Nada-
bindu, l ik e gold in ear-rings made of gold.
2 made of gold." =That is, they are both gold in the form of an ear-ring. CJ.
Chandogya Up., 6.
1. 4. "Gentle One, by one lump of clay all things made up of clay are known. The
variation is in
the names given to it when spoken about. The clay alone is real."
Sahssrara
Verse 40
Above all these, in the vacant space 1 wherein is Sankhini Nadi, and below Visarga is
the Lotus
of a thousand petals . This Lotus, lustrous and whiter than the full moon, has its
head turned
downward. It charms. Its clustered filaments are tinged with the colour of the Young
Sun. Its
body is luminous with the letters beginning with A, and it is the absolute bliss.
The Acarya enjoins that Sadhakas who wish to practise Samadhi Yoga" should before
such time
with every consideration and effort dissolve .all things in their order from the
gross to the subtle
in Cidatma ", 4 All things, both gross and subtle, which make up creation should
first be medi¬
tated upon. As the knowledge thereof is necessary, they are here described in detail,
presentation:
Veeraswamy Krishnaraj
1 in the vacant space | This place is called the Supreme Ether (Parama-Vyoma) in the
Svacchanda-samgraha, cited by 'Visvanatha. Parama-vyoma is the name given in the
Pancaratra
to the Highest Heaven or Vaikuntha, See Ahirbhudhnya, 49.
2 Lotus of a thousand petals^' The Sahasrara is called Akula, according to the
Svacchanda-
Cidatma
sight, and Rupa-tattva.6 In the Vayumandala,7 are the penis, sense of touch, and
Sparsa-tattva.8
In the Nabho-mandala9 are speech, the sense of hearing, and Sabda-tattva.10 These
make fifteen
tattvas. Adding these fifteen to Prthivi and so forth we get twenty gross tattvas,
We next proceed to the subtle forms. In the Ajna-Cakra the subtle manas has been
spoken of.
Others have been spoken of in the Kankalamalini-Tantra (Ch. II) when dealing with the
Ajna-
Cakra: "Here constantly shines the excellent Manas, made beautiful by the presence of
the Sakti
Hakini, It is lustrous, and has Buddhil 1 Prakiti,12 and Ahamkaral3 for its
adornment."
From the above the presence of the three subtle forms-viz., Buddhi, Prakrti, and
Ahamkara—in
this place becomes clear. We must, however, know that Ahamkara is not placed in the
order
shown in the above quotation. We have seen that from the Muladhara upwards the
generated is
below the generator; that which is dissolved is below what it is dissolved into, and
we also know
that the Sabda-krama is stronger than Pata-krama.14 We must remember that Vyoma is
dissolved
in Ahamkara, and hence the latter is next above Vyoma. Cf. " In Ahamkara, Vyoma with
sound
should be dissolved, and Ahamkara again in Mahat." Ahamkara, being the place of
dissolution,
comes first above Vyoma Ether), and above it are Buddhi and Prakrti.
The Sarada-tilaka (I. 17, 18) speaks of their connection as Janya (effect, generated,
produced
substance) and Janaka (cause, generator, substrate).
"From the unmanifest (Avyakta) Mula-bhuta, Para-vastul5 when Vikrta originated Mahat-
tattva.15 which consists of the Gunas and Antahkarana, From this (Mahat-tattva)
originated
Ahamkara, which is of three kinds according to its source of generation." 16 By
Vikrti which
means change is here meant reflection or image (Prati-bimba)17 of the Para-vastu, and
as such
reflection it is Vi kr ti ; but as it is the Prakrti of Mahat-tattva, etc., it is
also called Prakrti. 18 Cf
Prakrti is the Parama (Supreme) Sakti, and Vikrti is the product thereof. "(Vikrtih
pratibimbata-
in a mirror, one is seen but the image is not oneself.) It has also been shown before
that the
Prakrti of the Para Brahman is but another aspect of Him (Pratibimba-svarupini).
13 Ahamkaral3 Egoism-self-consciousness.
14 Pata-krama.14 That is, the actual arrangement of things as compared with the order
in which
they are stated.
18 Prakrti.18 That is, as regarded from the point of view of the Para-vastu it is an
effect, but
regarded in relation to that which it produces it is a cause.
(Supreme) Sakti, and Vikrti is the product thereof.'! 1 It has also been shown before
that the
Prakrti of the Para Brahman is but another aspect of Him (Pratibimba-svarupini).
Mahat-tattva consists of the Gunas and the Antah-karana, The Gunas are Sattva, Rajas
and
Tamas. The Sarada-tilaka says: "Antahkarana is the Manas, Buddhi, Ahamkara and Citta,
of the
Atma.4 All these are comprised in the term Mahat-tattva.
1 product thereof.'! Vikrtih pratibimbatii-in a mirror one is seen but the image is
not
oneself.
3 objective Prakrti,3 Boddhavya-laksana—that is, that which can be known Jneya); the
6 Tejas6 That is, Taijasa ahamkara, which is the source of the Indriyas.
The Sammohana-Tantra speaks of the Cause (Karanarupa) as above Ajna-Cakra: "Indu (the
Moon, here-Bindu) is in the region of the forehead, and above it is Bodhini Herself.
Above
Bodhini shines the excellent Nada, in form like the half (crescent) moon; above this
is the
lustrous Maha-nada, in shape like a plough; above this is the Kala called Anji the
beloved of
Yogis. Above this last is Unmani.l" which having reached, one does not return."
In the above passage, in the words "above it is Bodhini," the word " it" stands for
the forehead
or Ajna-Cakra.
The Bhuta-suddhi-Tantra speaks of the existence of the Bindu below Bodhini: "Devi,
above
Bindu and Matrardha is Nada, and above this, again, is Maha-nada, which is 'the place
of the
dissolution of Vayu." Matrardha is Matrardha-Sakti2.
As both the above passages point to the same thing, we must take it that Ardha-matra
and
Bodhini are identical. Bindu, Bodhini, and Nada, are but different aspects of the
Bindu-maya-
para-sakti,
1 Unmani,l In this passage Ajni is Samani, The Bhuta-suddhi (see post), makes a
distinction too
between Ajni and Samani. These are the Avantarasarlras of the First Cause enumerated
in Laya-
krama. The text quoted from the Sarada gives the Srsti-krama.
The Sarada-tilaka says: "From the Sakala Paramesvara. 1 who is Sat, Cit, and Ananda,
Sakti
emanated; from Sakti, again, emanated Nada; and Bindu has its origin from Nada. He
who is
Para-Sakti-maya manifests Himself in three different ways. Bindu and Nada and Bija
are but His
different aspects. Bindu is Nadatmaka,2 Bija is Sakti, and Nada, again, is the union
or relation of
the one to the other.3 This is spoken of by all who are versed in the Agamas4" ,
The Bindu who is above the forehead is Nadatmaka—that is, Sivatmaka5, Bija is Sakti
as
Bodhini (Bodhint-rupam). Nada is the connection between the two whereby the one acts
upon
the other; hence it is Kriya-Sakti. Above these three is Maha-nada. This has already
been shown.
" Above this is Kala," etc.: Kala=Sakti. Anji is crooked, awry, bent, line. This is
in shape like a
bent or crooked line over a letter. This Sakti appeared in the beginning of creation,
Cf
Pancaratra: "Having thus seen, the Supreme Male in the beginning of creation makes
manifest
the eternal Prakrti who is the embodiment of Sat, Cit and Ananda, in whom 6 are all
the Tattvas,
and who is the presiding (Adhistatri) Devi of creation.
Also elsewhere: "From the unmanifested (Avyakta) Paramesvara, the united Siva and
Sakti,
emanated the Adya (first) Devi Bhagavati, who is Tripura-sundari, the Sakti from whom
came
Nada, and thence came Bindu."
2 Nadatmaka,2 Another text has Sivatmaka—that is, Bindu is the Siva aspect.
" Above it is Unmani," etc.: Cf. 'By going where 'Manasness' (Manastva) of Manas
ceases to be
called Unmani, the attainment of which is the secret teaching of all Tantrasl."
The state of Unmani is the Tattva which means the dispelling of the attachment
prompted by
Manas towards worldly objects.
Unmani, again, is of two ki nds: (1) Nirvana-kala-rupa which also has its place in
the Sahasrara2;
(2) Vamavall-rupa, which also has its place in this region. Cf Kankala-malini: " In
the pericarp
of the Sahasrara, placed within the circle of the moon, is the seventeenth Kala,
devoid of
attachments?. The name of this is Unmani, which cuts the bond of attachment to the
world."
Cf also: "By mental recitation of the Mala-varna (rosary of letters) is Unmani the
granter of
Liberation (attained)." Mala-vama = Vamavall-rupa.
The Bhuta-suddhi speaks of the Samani below Unmani. "Next is the Vyapika-Sakti
(Diffusive
Energy) which people know as AnjI. Samanl4 is over this, and Unmani is above all."
This
(Samani) also is an intermediate aspect (Avantara-rupa) of Parasakti.
There is no need to go into further detail. Let us then follow the text.
“Above all these” (Tadurdhve). -Above every other that has been described or spoken
before.
"Over the head of the Sankhini-Nadi "-a sight of which has been given to the
disciple.
" Vacant spac e" (Sunya-desa)-that is, the place where there are no Nadis; the
implication is that
it is above where susumna ends. .
" Below Visarga is the lotus of a thousand petals. "-This is the purport of the
Sloka, Visarga is in
the upper part of the Brahma-randhra. Cf. " (Meditate) in that aperture on Visarga
the ever
blissful and stainless." There are other similar passages.
" Its body is luminous with," etc. (Lalatadyaih varnaih pravilasitavapuh). -The word
Lalata
stands for the first vowel, A. By this we are to understand that the second Lakara
(L) is to be left
out in counting the letters of the Alphabet. In counting the fifty letters, the
second Lakaral is
always left out.
If the text is read as " Lakaradyaih varnaih," as is done by some, we must leave Ksa-
kara out in
counting the letters. The fifty-one letters, cannot be taken to be in the petals of
the Sahasrara2.
With fifty-one letters repeated twenty times, the number is 1,020, and repeated
nineteen times is
969. By leaving out Ksakara we are freed of this difficulty. By "Lakaradyaih" is it
not meant that
the letters are to be read Viloma. 3 The Kahkalamalinl in the following passage
distinctly says
that it is to be read Anuloma4 "The Great Lotus Sahasara is white and has its head
downward,
and the lustrous letters from A-kara (A), ending with the last letter before Ksakara
(Ksa),
decorate it." Here it is distinctly stated that the letter Ksa is left out.
There is nothing said of the colour of the letters, and, as the Matrka (letters) are
white, they are to
be taken as being white on the Sahasrara petals. These letters go round the Sahasrara
from right
to left.l
Some read Pravilasita-tanuh in place of pravilasita-vapuh, and say that, as the word
padma
alternatively becomes masculine in gender (va pumsi padmam), therefore the word Tanu,
which
qualifies a word in the masculine gender, is itself masculine. That cannot be. The
verb Nivasati
(=is, dwells) has for its nominative Padmam, and, as it ends with the Bindu (m), it
is in the neuter
gender and not masculine. For in that case it would have ended with visarga (i.e.,
h), and its
adjective tanu, would also end with a visarga. The word tanu (if their reading is
accepted) would
be in the neuter; therefore it cannot end with a Bindu. And if there is no Bindu the
metre
becomes defective. Therefore the correct reading is Pravilasita-vapuh.
lffom right to left. 1 Daksinavarta—the opposite way to that in which the hands of a
clock work.
Verse 41
sphurajjyotsnajalah paramarasacayasnigdhasarhtanahasl.
COMMENTARY
3 Great Void3 Sunya=Bindu-that ns^ the Para-bindu, or Isvara, having as its centre
the abode of
Brahman (Brahmapada). In the northern Saiva and Sakta schools Sadasiva and Isvara are
the
Nimesa and Unmesa aspects of the experience intermediate between Siva-Tattva and
Suddha-
vidya, the former being called Sunyatisunya. The positions of the Sun and Moon
circles in the
Sahasrara and of the twelve-petalled lotus with the Kamakala are given in the Text.
Parama-rasa (Amrta) is free from heat. Hence the meaning of this compound word: Its
rays are
cool and moist, and produce a feeling of smilinggladness.
The Kankala-malini speaks of the presence of Antaratma, etc., in the upper portion of
the space
below Candra-mandala. In dealing with the Sahasrara, it says: "In its pericarp; O
Devesi, is the
Antaratma. Above it is the Guru; The Mandalas of Surya and Candra are also there.
Above this is
Maha-vayu, and then the Brahmarandhra. In this aperture (Randhra) is Visarga, the
ever blissful
Brahman. Above this (Tadurdhve) last is the Devi SankhinI, who creates, maintains,
and
destroys."
Samaste tasyantah sasaparirahitah suddhasarhpurncandrah
sphurajjyotsnajalah paramarasacayasnigdhasamtanahasl.
Trikonarh tasyantah sphurati ca satatam vidyudakararupam
tadantahuanyam tatsakala-suraganaih sevitam catiguptam. --41
" Within Candra-mandala constantly shines, like lightning, the triangle ,. (Trikonam
tasyantah
vidyudakara-rupam).- That is, the shining triangle is there.
" Inside this shines the Great Void" (Tadantah sunyam sphurati).That which as a void
within
is, the body of the Para-bindu (Para-bindusarTram). Within the triangle the excellent
Bindu
(Sunya) shines, or within the triangle the Sunya which is the excellent Bindu shines.
Cf Todala- Tantra, 6th Ullasa: "The Supreme Light is formless (Nirakara), and Bindu
is
imperishable. Bindu means the void (Sunya) and implies Guna also." 1
lGuna also." 1 When it assumes the form of Bindu, It is with the operating Gunas, or
then It is
Sakala.
Verse 42
Suguptam tadyatnadatisayaparamamoda-samtamraseh
are united both Rasa and Virasa2 and He is the Sun which destroys the darkness of
nescience3
and delusion4.
SUguptarh tadyatnadatisayaparammoda-sarhtanaraseh
param kandarh sGksmarh sakalasasikalasuddharupaprakasam
lha sthane devah paramasivasamakhyanasiddhah prasiddhah
This verse describes the ascendant course of liberation of the soul, after it shed
all impurities.
The Yogi in his ascent from Muladhara Chakra goes to Bindu before he reaches other
Saktis for
merger with Siva.
COMMENTARY
The sense is that the void (Sunya) is very secret and subtle, being, as described
later, like the ten
millionth part of the end of a hair. It is attainable only by great effort consisting
of long and
incessant performance of Dhyana and like practices. It makes manifest the purity of
the sixteenth
Kala of the moon along with Nirvana-Kala —i.e., the void (Antah-sunya) along with the
Ama
Kala and Nirvana-Kala within the triangle is realized (Prakasam bhavati) by
meditation
(Dhyana), It is the source of all the mass of great Bliss, which is Liberation. Some,
however, read
Sakala sasi-kala-sudd ha-rupa-prakasam as qualifying the great Void within the
triangle, and read
'sakala ' to mean with all the sixteen kalas and say that the Para Bindu manifests
the moon with
such kalas.
1 Ama-Kalal There are seventeen Kalas (digits) of the Moon, but the nectardropping
Ama and
the Nirvana-kala are only at this stage revealed. The other Kalas are mentioned in
Skanda-Purana
Prabhasa-Khanda.
2 Rasa and Virasa2 The Bliss of liberation and that arising from the union of Siva
and Sakti: vide
post.
This requires consideration. When it was said that the Trikona (triangle) is within
the full moon,
the repetition of it is useless. Furthermore, in the previous verse we have got
"served by the
Suras ". The term "service" as applied to a void is inappropriate. The object of
service is the
Bindu within the triangle. If it be said that the void should be worshipped by reason
of the
presence of the Para-Bindu, then the Para-Bindu being there present there is no void.
42 . Sliguptarh tadyatnadatisayaparammoda-samtanaraseh
" Well concealed” (Sliguptarh ).-By reason of its being like the ten millionth part
of a hair.
"Chief root" (Param kandam. 1-e-Para usually means supreme, excellent; here chief,
principal.
Kanda = Mula.
Sakala=with the Kala: Kala here meaning Nirvana- Kala, In the word Sasi- Kala the
Kala means
Ama- Kala, the sixteenth Kala, or digit, of the moon. Suddha=pure; the lustre is not
obscured by
anything.
The sense is that the Para-bindu, though subtle and otherwise imperceptible, is seen
by
meditation (Dhyana) with the Ama- Kala and Nirvana- Kala in the Trikona, If Sugopyam
be read
in place of Suguptam, then it would be qualified by Yatnat.
1 Kanda means bulb or root. The Yoginl-hrdaya says that this Kanda is the subtle
Parananda-
kanda-bindu-rupa, or the root of supreme Bliss in Bindu form (Visvanatha).
2 According to the Commentator, it qualifies Kanda. Bindu is the circle O, the void
is the
Brahmapada or space within.
Iha sthane devah paramasivasamakhyanasiddhah prasiddhah
svarGpT sarvatma rasavirasanutoSinanamohandhahamsah 42.
" The Atma of all beings" (Sarvatma). -Sarva=all (beings). He is the Jivatma, but in
fact there is
no distinction between Jivatma and Paramatma. The Atma is the JTva. The Adhyatma
Ramayana
says:
"The Jivatma is merely another name, (Paryaya) for the Paramatma, When by the
instruction of
the Acarya and the Sastras their oneness is known, then the disciple possesses
Mulavidya
concerning Jivatma and Parammata. "
The Sruti also, when it says" That thou art "-Tat tvam asi, ' identifies the Tvain
(Thou) with the
Tat (That).
Supreme Bliss4. Virasa is the bliss which is the product of the union of Siva and
Sakti, He is
both. Or Rasa may mean the natural attachment to worldly enjoyment, and Virasa
detachment
from it. The meaning would then be: in Him is the Supreme Bliss arising from his
detachment
from worldly enjoyments5.
" The Sun " = Hamsa, As the sun dispels darkness, so does He
dispel nescie nce (Ajnana) and delusion (Moha).
2 Cf. Sruti" Kham Brahma " Chao 4-10-5; Br. -1-1. 3" That thou art." See
Introduction.
4 i.e., Moksa.
Verse 43
niravadhi
vimuncannatitaram
2 Bhagavan2 That is, the Lord as the possessor of the six forms of Aisvarya,
4. Sudha, again, may mean "nectar of mercy," and Sare is essence "-i.e., the essence
of Brahma-
mantra; and Dhara is a stream (continuous repetition) of the merciful word containing
the
essence of the Brahma-mantra.
" Instructs the Yati," etc., (Bhagavan nirmala-mater yateh svatma-jnanam disati),
" Yati. "-He whose mind intently rests upon the Devata of his worship.
After describing Guru as "the well-known and excellent Purusa who is ever fond2 of
enjoyment
with the Self (Atma-rati-priya)," it goes on to say: "His beloved is the lustrous One
who may be
gained with difficulty by the Brahma-vartma (Brahman road). The Para-Brahman is but
the
effulgence of Her lotus feet."
By the above passage is meant that the great beauty of Her lotus feet overspreads the
heart-lotus
of Parama-Siva who is Para-Brahman.
1 Jnanal Jnana is spiritual knowledge or wisdom, and Vijnana is the knowledge of the
material
world (science).
The place for the feet of the lustrous (Tejo-rupa) Beloved (Sakti) of the Guru is on
the breast of
the Gurul and not on that of any other Purusa. Hence Parama-Siva and the Guru are one
and the
same.
The Nirvana-Tantra also says 2: "In the Lotus in the head is Mahadeva—the Parama-
Guru: there
is in the three worlds no one, O Devesi, who is so deserving of worship as He. O
Devi, meditate
," which includes all the four Gurus. 4
on His form3
This Parama Siva is outside the triangle in the pericarp, and above the Hamsah of
which we
speak below.
The kankala-malini Tantra5 says: " In the pericarp of this Lotus, ,0 Devesi, is the
Antaratma,
and above it the Guru. The Mandalas of Sun and Moon are also there." And after having
spoken
of the presence of different things in their order up to Maha-sankhinl, it then
proceeds: " Below
it, O Devesi, is the Trikona (triangle), placed in the Mandala of Moon; and having
meditated
there on the undecaying Kala, (one should meditate within upon the 17 th KalA, by
name NirvAna
which is like a crescent”(KutilA6).
l.Guru This is in praise of Sakti, without whom Siva is Sava (a corpse, and 'unable
to move.)
2Nirvana-Tantra also says 2 This passage occurs in the 3rd Patala of the Nirvana-
Tantra (Rasika
Mohana Chattopadhyaya's Edition, p. 3), and is in answer to the following question of
the Devi:
"The Deva who is in the Turiyadhama (the fourth state) is unquestionably the
Paramatma ; if he
be placed in the Lotus in the head, how can obeisance be made to him outwardly? "
That is. How
can the Sadhaka bow to him who is in the head which is itself bowed?
3 meditate on His form3 The passage as quoted by the Commentator reads "Tadamsam"
(his
part); in R. M. Chattopadhyaya's Edition it reads "Tadrupam" (his form), which
reading is here
adopted.
4 Gurus."4 i.e., Guru, Parama-Guru, Parapara-Guru, and Paramesti-Guru.
Nirvana Sakti has two KalAs or Inner Force: NirvAna KalA and AmA KalA, the 17th and
16th KalAs respectively. Nirvana Sakti is both Unmani and Samani . Nirvana KalA is
Vyapini 3 or Sakti Svarupa and above the 16th KalA. Nirvana Sakti is Antargata
(indweller) of
Nirvana KalA. Ananda is the Bliss or Joy which arises from the union of Para (Bindu-
Rupa Siva)
and ParA (Sakti or Prakrti); from such union flows the nectar, of which AmA KalA is
the
receptacle. —Woodroffe. AmA is the one that maintains the bodies. AmA is also the
Sakti
(Urdhva Sakti-Rupa = Form of Sakti that moves [the soul] upwards); who propels the
soul
towards (upwards to) Brahman.
AmA KalA is Creative Sakti and becomes Nirvana KalA of Pure Consciousness.
NirvAna KalA = 17th KalA = Vyapini Tattva = Sakti Svarupa = VyApini Tattva. It is the
Supreme aspect of
VyApini Tattva as Vyapika. is more excellent than Ama KalA. It is the CinmAtra
SvabhAvA or Pure
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N i iv <111 a-Liber ation
Nirvana Ka
Supreme
also known a
NK is CinniAtrasvA
17th KalA as An
Creation-looking down
Creation pathway
Anjani silent in liberation pathway
AmA Kala(AK)
Anjani
Anjana = creation
0
N
AmA KalA = 16th KalA = Vyapika Sakti = Paratpara = Receptacle of the Nectar that
flows from the union
of Para (Bindurupa Siva) and ParA (Sakti). It is the Creative aspect (Anjani) of
Vyapini Tattva. AmA is both
Srstyunmukhi (looking towards creation) and Urddhva-Saktirupa (looking upwards or
towards liberation;
takes the soul to liberation upwards.) Ama is Creative Anjani and Adhomukhi, and
Liberating.
AmA KalA and NirvAna KalA are two aspects (creative and supreme ) of VyApini Tattva
as VyApikA
and Anjani. NirvAna KalA is more excellent or beyond AmA KalA.
NirvAna Sakti or Samani in Sakti Tattva is the abode of PAsajAla (bondage).
The following passage, which relates to the Sahasrara, shows that Parama-Siva is in
the triangle:
"Within (or near) it (Sahasrara) is the lightning-like Triangle, and within the
Triangle are the
two Bindus which make the imperishable Visarga-There in the empty void is Parama
Siva.
These conflicting views lead to the conclusion that the Guru is within the triangle
ill. the pericarp
of the upturned Lotus of twelve petals, below the pericarp of the Sahasrara and
inseparable from
it. This has been made clear in the Paduka-pancaka-Stotra3. From these passages it is
not to be
inferred that the Guru is within the triangle in the pericarp of the Sahasrara. The
triangular
Hamsa is below the middle triangle; otherwise it would conflict with the authority of
the
Kankala-maliniT antra.
1 Ka nk ala-malinil PatalaIII.
" He pervades all things as their Lord "-(Samaste sarveSah)-i.e., in this pericarp
dwells He who
is the Lord of All. Now, by saying that Parama-Siva is there, it has been said that
Isvara (Lord) is
there; then why this repetition? But there is an object in so doing, as the following
qualifying
expressions will show. The Sarvesa (Lord of All) is the Hamsa—i.e., He is the Mantra"
Ham-Sah
Cf. Prapanca-sara: "She whose name is Tattva is Cinmatral: when by proximity to the
Light she
wishes to create2 She becomes massive (Ghanibhuya) and assumes the form of Bindu.
Then in
time She divides Herself in two: the one on the right is Bindu and that on the left
side is Visarga.
The right and the left are respectively distinguished as male and female. Ham is the
Bindu, and
Sah is Visarga; Bindu is Purusa, and Visarga is Prakrti; H amsa h. is the union of
Prakrti and
Purus a, who
The Mahakali-Tantra speaks clearly on the subject (Patalal): "In the empty space3 in
the Candra-
Mandala4 which is within the Sahasrara, adorned with a celestial gateway, are the
letters Ham
and Sah, over which (meditate on) Him who is pure like rock crystal and dressed in
pure white
silken raiment, and so forth." Here the letters Ham and Sah are explicitly spoken of.
Or if Hamsa and Parama be read separately as Hamsa and Parama it would mean" He who
is
known as Hamsa and Parama ", The Author himself speaks of Him as Hamsa in the forty-
ninth
verse. Or if the two words be read together, then the meaning would be "He who is
known by the
name of Parama-hamsa," by one of the exceptional rules of Karmadharaya-Samasa this
word
having been formed, the word 'antah ' being omitted. Cf. Agama-kalpa-druma: He is
called
Parama-hamsah, pervading all that is moving and motionless."
1 Cinmatral Vide ante, v. 39. The text quoted here differs from that of the edition
published by
me (See ch. I, vv. 41-44, Tantrik Texts, Vol. III).
3 empty space3 = Sunya. The Sunya is the empty space within the Bindu.
Verse 44
The Saivas call it the abode of Sival; the Vaisnavas call it Parama Purusa2; others
again, call it
the place of Hari-Hara3. Those who are filled with a passion for the Lotus feet of
the Devi4 call
it the excellent abode of the Devi; and other great sages (Munis) call it the pure
place of Prakrti-
Purusa5.
1 Sival Siva-sthanam.
5 Prakrti-Purusa5 Sakti-Siva,
COMMENTARY
As Hamsah, who has in Him all the Devatas (Sarvadevatamaya) and others, are in this
pericarp,
it is the place of the Devatas of worship of all classes of worshippers, such as
Saivas, Saktas, etc.
" The Saivas "-i.e., the worshippers of Siva-call it the place of Siva.
" Others, again" (Kecid apare)-i.e., others who are worshippers of Hari-Hara, or, in
other words,
United Vis/m and Siva and not of Siva alone or Vi.s/m alone-call it the place of
Hari-Hara7. They
do not call it either the place of Hari (Visnu) or of Siva (Hara) but the place of
their united
selves.
7 Hari-Hara7 Hari-Hara-padam.
44.
" Other great sages!" (Munlndra apyanye). -By this the author here means the
worshippers of
the "Hamsah" Mantra who call it the pure place of Prakrti-Purusa. Hamsah is the union
of Prakrti
and Purusa2 hence it is the place of Prakrti and Purusa,
The above shows that, as this Lotus is the dwelling-place of the Para Bindu, in which
are all the
Devatas, each worshipper calls it the place of the Devatas of his own separate
worship.
1 Other great sagesl Muni means "knower" and whose Mind is therefore always in a
state of
Meditation.
2 Purusa2 Hamsasva prakrti-purusobhayarupatvat. Ham is the Purusa, and Sah is
Prakrti.
Verse 45
That most excellent of men who has controlled his mindl and known this place is never
again
bom in the Wandering2, as there is nothing in the three worlds which binds him. His
mind being
controlled and his aim achieved, he possesses complete power to do all which he
wishes, and to
prevent that which is contrary to his will. He ever moves towards the Brahman3. His
speech,
whether in prose or verse, is ever pure and sweet.
COMMENTARY
In this verse he speaks of the fruit of a complete knowledge of the Sahasrara, The
idea
sought to be conveyed is that a knowledge of this place should be gained as a whole
and in detail.
" Who has controlled his mind "( Niyata-nija-citta)-i .e., he who has controlled and
concentrated the inner faculties on this place. Such an one becomes free from
Samsara, or, in other words, he is released from bondage, as there is nothing to bind
or
attract him in these worlds. By bondage is meant the Mayik bonds of virtue (Punya)
and
sin (Papa).
1 mindl Citta.
2 Wandering2 Samsara, the world of birth and rebirth to which men are impelled by
their Karma.
The Bhagavata says: "If the action which is the product of the operation of the Gunas
is
attributed to the self, then such (false) attribution is bondage and Samsara and
servitude." Also cf. Bhagavad-Gita: "O Son of Kunti, Man is bound by action which is
the
product of his own nature (Sva-bhava),"1
To inhabit this body for the purpose of undergoing Papa (sin) and Punya (virtue) is
bondage. In heaven one enjoys (the fruit of) Punya, and in the netherworld (Patala)
one
suffers sorrow, and on earth man is subject to both Papa and Punya, For the Tattva-
jnanl (him who knows the truth) there is neither Punya nor Papa, which are the causes
of bondage; his accumulated (Sarhcita) Karma of merit (Punya) and demerit (Papa) is
also destroyed. He is in consequence under no bondage whether in heaven (Svarga),
earth (Martya), or netherworld (Patala), and he is not truly embodied.2 Such a one
stays on earth so long only as he has not worked out what he has begun. He is
liberated though living (Jivanmukta), and attains complete Liberation on the
dissolution
of the body.
The Kularnava-Tantra says: "Those who have the Brahman in the heart can acquire
neither merit by performing a hundred horse sacrifices, nor demerit by killing a
hundred
Brahmanas." The Gita (III, 18) also says: "For him there is nothing in this world
that
should or should not be done. For such an one there is no dependence on any being."3
The Subodhini4 interprets this verse to mean that the " knower" (Tattvajnani)
acquires
5 Sruti5 The text quoted is from Hamsa Upanisad but differs slightly from the
published texts of that Upanisad.
Santal." Cf: Bhagavad-Gita: " And so the fire of knowledge destroys all actions.2"
power, or Sakti, is meant ability to do all he desires to do3 and counteract all
harm, to fly
cross the air4,' and to become possessed of great powers of speech and of poetic
composition.
ISantal That is, peace and quietude like the still surface of an ocean characteristic
of the Supreme State.
2 the fire of knowledge destroys all actions.2" IV, 37.
3 ability to do all he desires to do3 Such an one may have such a power but will not
wrongly exercise it.
Verse 46
1 nityanandaparamparativigalat-piyusadharadhara.
COMMENTARY
1 lustrousl Kalicarana reads "Vidyotita," but Samkara reads "Nityodita, " "
constantly shining".
2 nectar2 Alternative reading of Commentator: "Nityananda-pararhparativigalat-
piyiisa-dhara-dhara." Parampara
may mean" in a continuous course," or Pararn may mean Siva and Para-Sakti, This
difference in meaning is due to
the different ways in which these words may be read.
3 blissful union of Para and Para).3 Para, according to Samkara, may mean Para,
Pasyanti, Madhyama, and
Vaikhari collectively. Para and Para are the Bindu-riipa Siva and Sakti.
suddha nirajasuk$matantusatadhabhagaikararupa
VidyyutkotisamanakomalatanGrvidyotitadhomukhT
nityanandapararrhparativigalat-pTyGsadharadhara. 46
" The sixteenth Kala of the Moon" (candrasya sodas! ).-By this we are to understand
that he is
speaking of Ama-kalal.
" Thin as the hundredth part of a fibre in the stalk of the /ofr/s"(NTrajasGksma-
tantu-
satadha-bhagaika-rGpa). -Thin like a hundredth part of the fibre in the lotus-stalk
split
length-wise.
Para = Bindu-rupa, Siva; Para = Prakrti, Sakti. Ananda is the joy which arises from
the
union of the two, and from such union flows the nectar of which Ama-kala is the
receptacle.
Verse 47
candrardhangasamanabhanguravati sarvarkatulyaprabha.
COMMENTARY
CandrardhangasamanabhanguravatT -47
"Inside //"(Tadantargata)-i.e., placed in the lapl of Ama-kala, The Kala has already
been described as the" crescent seventeenth Kala placed within Ama, and known by
the name of Nirvana-kala."
1 placed in the lapl of Ama-kala That is, within the curve of Ama-Kala . Visvanatha
says, not within Ama-
Kala, but within the Candra-Mandala, of which the Ama-Kala is one of the digits,
Nirvana-Kala is, he says,
VyapinT-tattva.
1 Hardda-caitanyam. Amara defines Hardda to mean Prema, Sneha -i.e., affection, love.
That is, the Istadevata
worshipped in the heart; the Sakti who is Herself the heart of the Lord. The word is
derived from hrd=heart. The
Devata also exists as what is called the Hardda-kala, See Introduction, presentation:
Veeraswamy Krishnaraj
Verse 48
Within its middle space (i.e., middle of the Nirvana-kala) shines the Supreme and
Primordial
NirvAna-Saktil; She is lustrous like ten million suns, and is the Mother of the three
worlds. She
is extremely subtle, and like unto the ten-millionth part of the end of a hair. She
contains within
her the constantly flowing stream of gladness2, and is the life of all beings. She
graciously
carries the knowledge of the Truth (Tattva)3 to the mind of the sages.
3 knowledge of the Truth (Tattva)3 This word " Tattva " has by Visvanatha been said
to be Sivabhedajnanam-i.e.,
the non-distinction between Siva and Sive.
4 Within the lap.4 That is, within the crescent. According to Visvanatha the locative
indicates proximity and means
near the middle but slightly above it.
5 Parama5 This word has been defined by Samkara to mean "She who is as great as the
Para or Supreme".
Visvanatha says it means "She who measures futurity (Para = Uttara-kala) "-that is,
all future time is in Her control.
"She is extremely subtle, like unto the ten-millionth part of the end of a hair"
"She contains within her the constantly flowing stream of gladness " ( N i ra vad h
i-vi g a I at-
prema-dhara-dhara). -Prema is the tenderness of mind produced by feeling of gladness;
that is, She holds within Her the stream of excellent nectar which has its origin in
the
blissful union of Siva and Sakti, and which flows incessantly.
." is the life of all beings " (Sarvesarh j7va-bhGta)-i.e., animated being is but a
part of
Her.
Cf ." O Devi, as sparks fly forth from a flame, so does the Parabindu (as Jiva) issue
from
By "Her" is meant the Sakti who is in the Para-bindu, who is both Siva and Sakti ;
and
from Her emanates the Jiva.
Nibodhika, who is
unmanifested Nada7
1 Parama—She who is co-existent or of equal degree with the Supreme(Para) or she who
knows the Supreme. This is
as applied to Maya.
4 the Earth. "4 Yada bhumau patati tada sam nayukto bhavati. The creation of Jiva is
here spoken of. The Text
quoted is from Nirvana-tantra I.
5 Nibodhika5 See Introduction, and note to v. 40, particularly the portion dealing
with Nada, Bodhini and Bindu.
It is in Her that there is the Brahman 1 who is the changeless Siva2; it is here that
Kundali-Sakti enjoys with Paramatma."
Nibodhika is a phase of Avyakta-nada (Avyakta-nadatmika), and is fire-like. Raghava-
bhatta says: "Nada exists in three states. When Tamo-guna is dominant, it is merely
Fire6
Jnana, Iccha, and Kriya, Jnana, again, is Fire, Iccha the Moon, and Kriya the Sun.
This
has been said in the Sarada. Therefore, insomuch as it has been said that Nirvana
Sakti
is above the fiery (Vahni-rupa) Nibodhika, the wise should conclude that NirvanaSakti
is
placed above the Mandalas of the Sun, the Moon, and Fire.
This has been clearly stated in the Kularnava-Tantra, in the ParaBrahma-dhyana, which
begins, "The Bindu-rupa Para-Brahma in the Sahasrara," and ends, "Beautified by the
three Mandalas within the triangle in the pericarp." By three Mandalas are meant the
Mandalas of Sun, Moon, and Fire. We shall show that the Nirvana-Sakti is in the form
of
Para-bindu (Para-bindu-rGpa).
1 Brahmanl Niranjana. This word may either be equal to Nir+anjana (i.e.,. stainless)
or Nih—anjana (unaffected by
pleasure or pain, unmoved). It is one of the aspects of the Brahman.
2 Siva2 Nirvikara. Some read Nirvikalpa, or of unconditioned, consciousness.
Nirvikalpa is also the last stage of
Samadhi, in which there are no (Nir) specific distinctions (Vikalpa); and no "this"
and" that".
The Text will be made clearer if an arrangement be made in the following groups: (I)
Nada, Sun, Kriya; (2) Bindu,
Moon, Iccha; (3) Nibodhika, Fire, Jnana. But see Introduction.
Verse 49
Within her is the everlasting place called the abode of Sival, which is free from
Maya, attainable
only by Yogis, and known by the name of Nityananda. It is replete with every form of
bliss2, and
is pure knowledge itself3. Some call it the Brahman; others call it the Hamsa. Wise
men describe
it as the abode of Visnu, and righteous men4 speak of it as the ineffable place of
knowledge of
the Atma, or the place of Liberation.
COMMENTARY
1 Sival Siva-padam or state of Siva. This, Visvanatha says, is the Unmani state of
Sakti where there is
neither Kala nor Kala, time nor space. It is the body of Siva (Siva-tanu). It is then
said Unmanyante Para-
sivah, The following verse which occurs in Padma-Purana (Uttara-Khanda, ch. 78, v.
43) puts the idea in
a more popular form. It says:
" Saivas, Sauras, Ganesas, Vaisnavas and Saktas, all verily come to me like rain
water to the ocean."
4 men4 Sukrtinah,
Sakti in Her form of Param Bindu, i.e., the empty space within the Bindu.
"Place of the knowledge of the Atma" {Atma -prabodham).-The place where the Atm a is
seen or realized.
"In the Satya-loka is the formless and lustrous One; She has surrounded Herself by
Maya, and is like a grain of gram; devoid of hands, feet, and the like. She is Moon,
Sun,
and Fire. When casting off (Utsrjya) the covering (Bandhana) of Maya, She becomes of
two-fold aspect (Dvidha bhitva) and Unmukhi,4 then on the division or separation of
Siva and Sakti5 arises creative ideation."6
The word" Satya-loka " in the above passage means Sahasrara, Also if ." The
attributeless Bindu is without doubt the Cause (of the attainment) of Siddhis. Some
say
that the Deva who is one, stainless
6 creative ideation."6 Srsji-kalpana, That is, the subject knows itself as object.
(Niranjana), all-embracing (Maha-puma) and united with the primordial Sakti as in the
form of a
grain of graml is Brahma, and by some, again, He is called Visnu : by others, again.
He is called
The luminous empty space within the Nirvana-Sakti (i.e., the outer circle of the
Para-bindu),
which is more minute than the ten-millionth part of the end of a hair, is according
to the author,
the abode of Brahman (Brahma-pada). Cf. " Within it2 is Para-bindu, whose nature it
is to create,
maintain, and destroy. The space within is Siva Himself and Bindu3 is Parama-
kundali."
Also: "The circumference (Vrtta) is the Kundalini-Sakti, and She possesses the three
Gunas, The
space within, O Beloved Mahesani is both Siva and Sakti4."
This Bindu is, according to some, Isvara, the Cause of All. Some Pauranikas call Him
Maha-
Visnu; others call Him Brahma Purusa,
. Cf." There was neither day nor night, neither the firmament nor the earth, neither
darkness nor
any other light; there was That, the Brahma-Male.5 imperceptible to hearing, and the
other
sources of knowledge united with Pradhana." 6
The Sarada7 says: "The eternal Siva should be known both as Nirguna (attributeless)
and
Saguna (possessed of attributes). He is Nirguna when (considered as) dissociated from
the
workings of Prakrti, but when Sakala (i.e., so associated with Prakrti) He is
Saguna." 8
This shows that the Bindu is Saguna-Brahman. We should know that Saguna-Brahman is in
reality but one, though He is called by different names according to the inclinations
of men.
There is no need to go into further details.
1 grain of graml Canaka, which under its outward sheath contains two undivided
halves.
3 Bindu3 That is, the circumference as opposed to the inner space. '
7 Sarada7 Ch. I.
8 Saguna." 8 And, so, also, the Saktananda-taranginI (Ch. I) says of the Devi that
Maha-maya without maya is
Nirguna, and with maya Saguna.
SUMMARY OF VERSES 41 TO 49
Above (the end) of the Susumna-Nadi is the Lotus of a thousand petals; it is white
and has its
head downward turned; its filaments are red. The fifty letters of the Alphabet from A
to La,
which are also white, go round and round its thousand petals twenty times. On its
pericarp is
Hamsah, and above it is the Guru who is Parama-Siva Himself. Above the Guru are the
Surya-
and Candra-Mandalas, and above them Maha-vayu. Over the latter is placed
Brahmarandhra,
and above it Mahasankhini. In the Mandala of the Moon is' the lightning-like triangle
within
which is the sixteenth Kala 1 of the Moon, which is as fine as the hundredth part of
the lotus-
fibre, and of a red colour, with its mouth downward turned. In the lap of this Kala
is the Nirvana-
Kala, subtle like the thousandth part of the end of a hair, also red and with the
mouth downward
turned. Below Nirvana-Kala is the Fire called Nibodhika which is a form of Avyakta-
nada.2
Above it (Nibodhika), and within Nirvanakala, is Para Bindu, which is both Siva and
Sakti. The
Sakti of this ParaBindu is the Nirvana-Sakti, who is Light (Tejas) and exists in the
form of
Hamsah (Hamsa-rupa), and is subtle like the ten-millionth part of the end of a hair.
That Hamsah
is Jiva. Within the Bindu is the void (Sunya) which is the Brahma-pada (place of the
Brahman).
According to the view expressed in the fifth chapter of the Agamakalpa-druma and
other works,
the triangle A-Ka-Tha3 is in the pericarp of the Sahasrara. At its three comers are
three Bindus:
the lower Bindu at the apex of the triangle is Ha-kara4 and is male (Purusa); and the
two Bindus
at the comers constitute the Visarga in the form Sa 5 and represent Prakrti. Hamsah
which is
Purusa and Prakrti thus shows itself in the form of three Bindus. In its middle is
Ama-kala, and
in Her lap is NirvanaSakti, and the vacant space within Nirvana-Sakti is Para-
brahman. It has
been said: "Within the Mandala of the moon in the white Lotus of a thousand petals
shines like
lightning the triangle A-Ka- Tha united with
2 Avyakta-nada.2 Avyakta-nadatmaka-nibodhikiakhya-vahni.
3 the triangle A-Ka-Tha3 That is, the letters arranged in the form of the triangle
referred to in v, 4 of Paduka-
panchaka. The Devi is Matrka-mayi.
4 apex of the triangle is Ha-kara4 Viz., Ham representing the" Male" Bindu,
5 Sa 5 That is, literally" standing Sa," or Visarga, in the form Sa. The letter Sa,
or more strictly Sa without the
vowel, changes into Visargah; thus, Tejas becomes Tejah, Rajas Rajah.
Ha-La-Ksal Within it, is the excellent (Para) Bindu (Sunya), placed below Visarga. In
this
region is the downward-turned sixteenth Kala (AmA KalA), of the colour of the rising
sun, in
shape like the crescent moon who discharges a stream of nectar, and within Her is
Para-Sakti,
possessing the effulgence of ten million suns. She is as subtle as the thousandth
part of the Lotus
fibre, and is Cidatmika.2 Within Her is Bindu who is the Niranjana-Purusa, who is
beyond mind
and speech and is Saccidananda, and Visarga (who is also there) is Prakrti. Hamsa who
is both
Pum3 and Prakrti shines by His own effulgence."
Those who follow this view, place Sa-kara over the Bindu, and place the Guru above
Visarga4
and Bindu which together make Hamsah, But this cannot be right. The Nirvana-Tantra
speaks of
the Guru as worshipping the Para Bindu-rupa-Sakti, and as being close to Her and in
the act of
worshipping Her. The worshipper should always sit at a .level lower than, and in
front of the
object of worship, and never at a higher level than, and behind the object of
worship. Cf.
Nirvana5: " Meditate upon the Niranjana Devi within the Satyaloka in the Cintamani-
grha6 as
placed on the jewelled throne or lion-seat (Simhasana), and on your Guru as being
near Her and
worshipping Her."
The Mahakali Tantra, moreover, speaks explicitly of the presence of the Guru over the
two
letters Ham and Sah7. It is to be understood that if there be any texts which differ
from, or add
to, those here adopted, then they must be taken to refer to different methods and
opinions.
6 Cintamani-grha6 The room made of Cintamani stone which grants all desires,
described in the Rudra-yamala and
Brahmanda-Purana, The Lalita refers to it as being the place or origin of all those
Mantras which bestow all desired
objects (Cintita).
7 Ham and Sah7 In the Jnanarnava Tantra (I, v. 13) it is said: ,. Parvati, in Hakara
with Bindu (Ham) is Brahma and,
O Mahesvara, the two Bindus of Visarga (Sah) are Hari and Myself. By reason of this
inseparable connection men in
this world speak of Hari-Hara,"
THE KUNDALINI
Verse 50
HE whose nature is purified by the practice of Yama, Niyama, and the like, 1 learns
from the
mouth of his Guru the process which opens the way to the discovery of the great
Liberation. He
whose whole being is immersed in the Brahman then rouses the Devi by Hurh-kara,
pierces the
centre of the Linga, the mouth of which is closed, and is therefore invisible, and by
means of the
Air and Fire (within him) places Her within the Brahmadvara.2
COMMENTARY
Having described the Cakras ending with the Sahasrara, he now wishes to speak of the
union of Kundalini, and preliminary to that he refers to the mode of rousing
Kundalini3.
The sense conveyed by this verse is that the man who has attained success in Yoga
learns from his Guru the process, which consists of contracting the heart, rousing
Kundalini by the power of the air and fire, and so forth4 and having learned it from
the
mouth of his Guru, he rouses Kundalini, attacking Her with air and fire, and by
uttering
the Kurca presentation: Veeraswamy Krishnaraj
4 so forth4 The Commentator Sarnkara, citing Goraksa Samhita, says that air makes the
fire go upwards,
and the fire awakens Kundalini and She also goes upwards.
" Hum" and piercing the mouth of the Svayambhu-Linga places Kundalini within
Brahmadvara,
or, in other words, within the mouth of the Nadi Citrinl,
" He whose nature is purified" (Susila)-i.e., the man who regularly practices Yama
and so forth,
and has trained himself.
verse 54 the Author has used the word" Yamadyaih " in the plural. Practicing Yama and
the like
is necessary, however, for those whose minds are disturbed by lust and other
propensities. If,
however, a man by reason of merit and good fortune acquired in a previous birth, and
by his
nature, is free from anger, lust, and other passions, then he is capable of real Yoga
without the
preliminary practices. This must be well understood.
Jnatva srlnathavaktrat-kramamiti ca mahamok?avartmaprakasam -Verse 50, line 2
" Which opens the way to the discovery of the great Liberation" (Mahamoksa-vartma-
prakasa)— By this is meant the 'process' by which the entrance into the channel of
the Nadi
Citrinl is opened out. 'Way of Liberation ' (Moksa-vartma) is the way through the
channel within
Citrini). The' discovery' (Prakasa) is made of this by making one's way through it.
" He" (Sah)-i.e., the man who has distinguished himself by his success in Yoga
practices.
means the Brahman, and he whose Svabhava (own being)j_s in Him. This compound word
may
also mean' He whose being (Bhava) by reason of the purity of his mind (Suddha-buddhi)
is
immersed in the Spirit (Sva=Atma)."
It therefore
follows that in moving KundalinT the Hamsa-Mantra should be uttered. The Author of
the
Lalita-rahasya, following this, says that in moving KundalinT the Mantra" HDm
Harrhsah "
should be employed. But from the fact that the part is to be contracted after the
Hamsa-
Mantra is recited, the intention appears to be that the JTvatma, which is of the
shape of
the flame of a lamp, should by the recitation of the Hamsa -Mantra be brought from
the
heart to the Muladhara, and then moved along with KundalinT.
The Agama-kalpa-druma in a subsequent passage says: "Raising and again raising the
forth)." This shows that She should be led away along with Atma or Jivatma. The KalT-
Kulamrta has: •• Having led JTva from the heart by the Hamsa-Mantra to the Mula
Lotus3, and having roused the Paradevata KundalinT by Hum-kara," The Kankala-malini
says: " O daughter of the King of Mountains, having drawn the JTvatma by the Pranava,
let the Sadhaka move Prana and Gandha4 with KundalinT by the aid of the ' So' ham ‘
Mantra, and make the Devi enter the Svadhistana."
The wise should, from the above texts, understand that the JTvatma should be brought
from the heart by the aid of either the Pranava or Harhsa Mantra, and then KundalinT
should be roused by the Kurcabija alone.
" The mouth of which is dosed, "etc. (Guptam).-This word may be read either as an
adjective qualifying Linga, and mean unmanifested by reason of its mouth being
closed.5 or may be read as an adverb qualifying ." places" and then the word would
mean " imperceptibly".
Padmasana posture, the two hands should be placed in the lap. Thereafter, having
mentally recited the Harrhsa Mantra, the anus should be gently contracted. One should
then repeatedly raise the air by the same way,1. and having raised it let him pierce
the
Cakra. I now speak of its processes. In the Muladhara Lotus is a very beautiful
triangle.
Inside it is Kama2 (lustrous) like ten million young suns; above Him (Kama) and
surrounding Svayambhu-Linga, is Kundalinl-Sakti." Also cj. As the result of
excitation by
the Kamagni and the action of the Kurca-mantra on Her, She is seized with desire for
Para-Harhsa."3
The Bhuta-suddhi4 also says: "O Siva, the Sadhaka should contract the chest (lit.,
heart), letting his breath remain there, 5 and he should control the base of the
throat and
other parts of the body,6 and then suddenly opening the door by means of a key-like
motion (Kuncika)7 and (the fire of desire) should be kindled, O Paramesvarl, by means
of the air (Pavana)." "Then the Serpent8 who is sleeping on the Linga in the
Muladhara
and who is stung by the heat of the fire, should be awakened in the Linga at the
mouth
of the Yoni and by the heat (of her desire) be led forcibly upwards9." "Move the air
into
the Nadi according to the rules of Kumbhaka (retention of breath) and the method
shown by the Guru. Let the Jiva thus controlled be led by the concealed passage, and
by the upward breath make all the Lotuses turn their heads upwards. Having fully
awakened Her, let the wise one lead Her to Bhanu (the Sun) at the summit of the Meru
(i.e., the Sahasrara)."
Kama2
The Kama-vayu, or Air of Kama.
4 Bhuta-suddhi4 This passage is obscure, and cannot be traced in the only published
edition of the
Tantra, but is similar to certain passages in the HathayogapradTpika which deal with
Bhuta-suddhi, It
seems to contain passages from various texts to illustrate the process of Bhuta-
suddhi. The Commentator
has, however, more clearly described the process in his own words.
6 the body,6 That is, the chest and the anus, thus closing the passage of the upward
and downward airs.
By so doing the escape of the upward breath is stopped. Then, when he feels that the
air within him from the belly to the throat is tending downward through the channels
in
the Nadis, he should contract the anus and stop the downward air (Apana); then, again
having raised the air, let him give the Kama4 within the triangle in the pericarp of
the
Muladhara Lotus a turn from the left to the right (Vamavartena) ; by so doing the
fire of
Kama there is kindled, and Kundalini gets heated (excited) thereby. He should then
pierce the mouth of the Svayambhu-Linga, and through its aperture with the aid of
the"
HGrh " Bija, lead Her who desires union5 with Parama-Siva, within the mouth of the
Citrini-Nadi. This is the clear sense of texts.
I. textl The passages in quotation marks are here cited from different books: on
Hathayoga,
4 Kama4 Kama-vayu.
5 union5 Sama-rasya, a term used on the material plane to denote sexual union.
Verse 51
THE Devi who is Suddha-sattval pierces the three Lingas, and, having reached all the
lotuses
which are known as the Brahma-nadi lotuses, shines therein in the fullness of Her
lustre.
Thereafter in Her subtle state, lustrous like lightning and fine like the lotus
fibre, She goes to the
gleaming flamelike Siva, the Supreme Bliss and of a sudden produces the bliss of
Liberation.
COMMENTARY
Now he speaks of the mode of the Union of KundalinT (with Siva). The meaning of this
verse, in brief, is that the Devi KundalinT pierces the three Lingas-viz., Svayambhu,
Bana, and Itara2 and by so doing makes a passage for Herself; and when she reaches
the lotuses in (or appertaining to) the Nadi called Brahma- Nadi She shines in the
fullness of Her lustre in these lotuses. Then, when in Her subtle form, fine like the
lotus
fibre, She approaches Siva, who is Supreme Bliss3 Itself, and who is in His Bindu
form
in the pericarp of the Sahasrara, She brings to the Sadhaka the Bliss of eternal
Liberation4 when that is least expected.
2 Itara2
3 Supreme Bliss3
In the Muladhara, Anahata, and Ajha-Cakras respectively.
Paramarasa-Paramananda.
4 Liberation4 Moksakhyanandaruparh=Nityanandarupa-muktii+i.
-Verse 51 line 4
Suddha-sattva is
therefore the fourth [Turiya) stage. By BrahmanadT is meant CitrinT. The Lotuses are
the
six Lotuses which are strung upon CitrinT, (Ati = surpassing) Caitanya:
Consciousness.
" The three Lingas "(Lihga-trayam).-The three Lingas already described. By this we
are
to understand that the six Cakras and five Sivas are included. She pierces all these,
which altogether make fourteen knots (Granthi).
The Saktananda-taranginT speaks of "Her who goes along the Channel of Brahman2
having pierced the fourteen knots3.
" The Devi goes to Brahman (Niskala)4 after having pierced the Sivas placed in the
six
Cakras. As She reaches each of the different Cakras, She acquires the beauty
characteristic of each and bewitches Mahesana5; and having there repeatedly enjoyed
Him who is filled with joy, She reaches the Eternal One (Sasvata). He is said to be
transpierced (Bhinna), as He is bewitched by Para."
The Maya-Tantra says: "The Devi goes along the Sakti-marga, piercing the three Lingas
in the Cakras in each of Her different forms6 (Tattadrupena), and having attained
union
(in the Sahasrara) with Niskala (Brahman) She is satisfied." TattadrGpena —i.e in the
forms VaikharT, Madhyama, and PasyantT. Tatta(d) = belonging to. Tattad-rupena
belonging to forms.
It has been said that7 "The first state (Bhava) is Vaikharl, and Madhyama is placed
in
the heart; between the eyebrows is the Pasyanti state, and the Para state is in the
Bindu8." The meaning of the above quotation is that the four sound-producing
6 Her different forms6 That is, She unites, in Her passage along the Nadi, with each
of the Lingas in that
form of Hers which is appropriate to such union.
Hence at the time when KundalinT starts to go to Sahasrara She in Her form of
Vaikhari
bewitches Svayartibhu-Linga; She then similarly bewitches Bana-Linga in the heart as
Madhyama, and Itara- Linga between the eyebrows as Pasyanti, and then when she
reaches Para-Bindu She attains the stage of Para (Parabhava),
The Method of Cakra-bheda is thus described: "O Paramesvart, let the Sadhaka carry
along with Her the Lotuses which are on the Citrini, and which have their origin in
the
mud of blood and fat. 1 Let him2 enter the channel (Nala)3 on the left, from below,
and
in this way Cakrabheda (piercing the Cakra) is effected. After having thus pierced
the
six Cakras, She along with Jiva should be led as the rider guides a trained mare by
the
reins." www.bhagavadgitausa.com/Sat-Chakra-Nirupana-Kundalini Chakras.htm
. Also if. "The Devi should be led by the Hamsa-Mantra to the Sahasrara through the
points of union of the six Cakras (with the Nadi along the road of Susurnna."
The Devi by dissolving Kundalini in the Para-Bindu effects the Liberation of some
Sadhakas through their meditation upon the identity of Siva and Atma in the Bindu.
She
does so in the case of others by a similar process, and by their meditation on
Sakti4. In
other cases, again, this is done by the concentration of thought on the Parama-
Purusa,
and in other cases by the meditation of the Sadhaka on the bliss of union in the
Bindu of
Siva and Sakti.
1 fat. 1 Lotuses grow in the mud, and these Lotuses grow in the blood and fat of the
body. The process
described is Kundlini-Yoga, or, as it is called in the Tippani of Sarnkara, Bhuta-
suddhi.
2 Let him2 As the Sadhaka, who has taken the Jivatma from the heart to the Muladhara,
and thus
identifies himself with Kundalini, it is he who enters.
again, the Prakrti-vadTs, declare that the bliss of union of Siva and Sakti is
Yoga."3 By"
union of Jiva and Atma " is meant Samadhi, By Yoga is meant that by which oneness is
attained with the Paramatma. Having spoken of Samadhi, he then deals with the
different kinds of Yoga in Dhyana, By" bliss of union (Samarasya) of Siva and Sakti"
is
meant the sense of enjoyment arising from the union of male and female. * 1 2 3 4
The Brhat-SrTkrama speaks of the manner in which this is to be meditated upon: "They
with the eye of knowledges see the stainless Kala, who is united with Cidananda6 on
Nada. He is the Mahadeva, white like pure crystal, and is the effulgent First Cause
(Bimba-rupanidana7)." and She is Para, the lovely woman of beauteous body8, whose
1 Maya-Tantra saysl These verses also occur in Ch. XXV, vv, 1, 2 of Sarada-Tilaka. By
" union of Jiva
and Atma " is meant the realization of the identity of the individual with the
supreme spirit as indicated in
the Mahavakya Tat tvam asi (That thou art)." By Purana-Purusa the Purusa in Samkhya-
Darsana is
meant; the Vaisnava understand by it. Narayana (collective humanity). By" knowledge
of Sakti" is meant
the Knowledge that Sakti is inseparate from Siva.
2 Yoga2 Saktyatmaka-jnana.
3 union of Siva and Sakti is Yoga."3 Samarasyatmakarh jnanam, Tantrantara says that
Sama-rasya is the
Dhyana of a Kulayogi.
bliss of Union of Siva and Sakti, of which sexual union is the material type.
5 knowledges jnana -caksuh.
9 passion9 Madalasa-vapuh.
It has also been said elsewhere: " Having united Kundali with the Sunya-rupal Para-
Siva, and having caused the Devi so united to drink the excellent nectar from their
union, She by the same way should be brought back to the Kula cavity2
" Having brought them together and meditated upon Their union3,' let the Deha-devata4
be satisfied with the nectar which flows from such a union."
all kinds of gems, long-armed6 and of enchanting beauty. He is ever gracious and
smiling. In His ears are ear-rings, and a chain of gems goes round His neck. A
garland
of a thousand lotuses resting on His neck adorns His body. He has eight arms and
three
eyes like the petals of the lotus. On His two feet He wears twinkling toe-ornaments,
and
Also: "Meditate upon the Devi-Kundalini who encircles the Svayambhu-Linga. Lead the
Devi, with the aid of the Hamsa-Mantra to the Sahasrara, where,O Paramesvari, is the
great Deva Sadasiva.
1 Sunya-rupal Sunya-rupa. Sunya means " the void" or space within the Bindu --the
Siva who is That, the
Supreme Siva.
And then place there the beautiful Kundalini, who is excited by Her desire.
Kundalini, O
Beloved, then wakes up and kisses the lotus-mouth of Siva, who is gladdened by the
scent of Her lotus-like mouth, and O Devesi, She then enjoys Sadasiva but a very
little
while when immediately, O Devi, O Paramesvari, there issues nectar. This nectar
issuing from their union is of the colour of
lacl
Para-Devata2
be satisfied. Having thus satisfied the Devatas in the six Cakras with that
ambrosial stream, the wise one should by the same way bring Her back to Muladhara,
The mind should in this process of going and coming be dissolved there3. O Parvatl,
he
who practices this Yoga day by day is freed from decay and death, and is liberated
from
the bondage of this world."
Krishnaraj
1 lacl Red which is the colour of lac, is also that of the Rajoguna,
Kundalini.
2 Para-Devata2
Verse 52
The wise and excellent Yogi rapt in ecstasy 1, and devoted to the Lotus feet of his
Guru, should
lead Kula-Kundali along with jiva to Her Lord the Para-siva in the abode of
Liberation within the
pure Lotus and meditate upon Her who grants all desires as the Caitanya-rupa-
Bhagavati2. When
he thus leads Kula-Kundalini, he should make all things absorb into Her.
COMMENTARY
(Yogindra) intent on the attainment of Samadhi should first of all lead Her who has
been
roused, who then, taking with Her Jiva, reaches the Brahmadvara, causing the
absorption into Herself of everything as She moves along. When She who is the Ista-
devata and the giver of all good fruits is led up to Her Lord and is united with Him,
the
Para Bindu, She should be meditated upon as the Supreme (Para, i.e., Para-Bindu,
Param-bindu-svarupam). When She has been led to Her Lord Siva, the Para-Bindu, and
has been united with Him, She should be meditated upon as the Ista-devata who grants
good fruit.
He should there (in the Sahasrara) dissolve the Para-Bindu in the Cidatmal which is
in
the void within the Bindu, and should meditate upon Her (Kundalini) as Suddha-
caitanya-rupa2. He thus realizes the identity of Jiva and Atma, being conscious
within
himself that "I am He" (So’ham); and having dissolved the Citta he remains unmoved,
by reason of his full and all-pervading Knowledge.
Karana4
Ma-kara into the Cidatma, and realize: ' I am Cidatma, I am eternal, pure
(Suddha), enlightened (Buddha), liberated (Mukta); I am That which alone is (Sat),
without a second (Advaya); I am Supreme Bliss wherein is all bliss and Vasudeva's
very
self, I am—Om5 Having realized that the mind (Citta) is the discriminator, he absorbs
it
into its witness6 Let not the mind (Citta) be distracted when it is absorbed into
Cidatma.
Let him (the Sadhaka) rest in the fullness of his Illumination like a deep and
motionless
ocean.
" Ma-kara7: This is said for those who are Sadhakas of the Pranava, By Karana is here
meant Para-Bindu. By "I am Vasudeva" (Vasudevo'ham) the Vaisnavas are alluded to
(vide ante, vv. 44, 49).
We thus see that the worshipper of any particular Devata should realize that
Kundalini is
one with the object of his worship. In Pranava worship, for instance, the worshipper
realizes his identity with the Omkara; in other forms of worship he realizes his
identity
with Kundalini, who is embodied by all the Mantras of different worshippers.
The Tantrantara says: "The King among Yogis becomes full of Brahma-bliss by making
his mind the abode of the great void which is set in the light of the Sun, Moon, and
Fire8."
2 Suddha-caitanya-rupa2
Pure Cit.
4 Karana4 That is, the Bindu is Ma-kara. It is the Karana or Cause of all.
5 Om5
Cidatmaharh nitya-suddha-buddha-mukta-sadavayah
Paramananda-sarhdoho'ham vasudevo'ham om iti.
6 witness6 That is, the Atma, of which it is said Atma saksi ceta kevalo nirgunasca.
- Verse 52 Line 3
here' which is illumination and is still like the ocean, and which is the Void
Itself3
Also elsewhere: "The Munis declare that the constant realization of the identity of
the
Jivatma with the Paramatma is Samadhi, which is, one of the eight limbs (Anga) of
Yoga4." Pataiijali defines" Yoga to be the control of the modifications (or
functions) of
Citta (Yogas-citta-vrtti-nirodhah),"
Rapt (Yatah.)-i.e., he who constantly and with undivided attention practises it.
NTtva tarn kulakundafTrh layavasajjTvena sardham sudhlr -Verse 52 Line 1
" When he leads Kuia-Kundaiini he should make all things absorb into /7er"(Laya-
vasat-
nitva5).-Below is shown the process of absorption:
also Brahma and then Kama-deva be contemplated. Having fixed Jiva there with the
utterance of the Pranava, let him lead the Woman, who is longing for the satisfaction
of
Her passion7," to the place of Her husband8," O Queen of the Devas, O Great Queen,
O beloved of my life, let him think of Ghrana (Prthivl) and meditate on the adorable
Sakti
DakinT.
2 contemplation Dhyana,
Also: "Then, O Great Queen, the blessed Prthivi should be absorbed into Gandha, and
then, O Daughter of the Mountain King, the Jivatma should be drawn (from the heart)
with the Pranava (Mantra), and the Sadhaka should lead Prana 2 Gandha 3 , and
Kundalini into Svadhisthana with the Mantra So'ham."
And also: "In its (Svadhisthana) pericarp should Varuna and Hari 4 be meditated upon.
And, O Beauteous One, after meditating on RakinT 5 all these and Gandha (smell)
should
be absorbed into Rasa (taste), and Jivatma, Kundalinj, and Rasa, should be moved into
Manipura."
And again: "O thou of beautiful hips 6 (Susroni}, in its 7 pericarp the Sadhaka
should
meditate upon Fire, and also on Rudra, who is the destroyer of all, as being in
company
with the Sakti Lakini and beautiful to behold. And, O Sive, let him next meditate on
the
lustrous sense of vision, and absorb all these and Rasa (taste) into Rupa (Sight),
and
thereafter lead Jivatma, Kundalini, and Rupa, into Anahata."
And again: "Let him meditate in its 8 pericarp on Vayu, who dwells in the region of
Jiva,
as also on the Yoni-mandala, which is made beauteous by the presence of the Bana-
Linga. Let him there also meditate on Vayu 9 as united with Rakini and touch
(Tvakindriya or Sparsa), and there, O Thou who purifiest, Jiva, Kundalini, and Rupa,
should be placed in Sparsa (Touch), and then Jiva, Kundalini, and Sparsa, should be
11
and on Siva
accompanied by Sakinl, and having placed Speech (Vak) , and Hearing (Srotra), in
Ether, let him, O Daughter of the Mountain, place all these and Spada in Sabda
(Sound), and place Jiva Kundalini, and Sabda, in the Ajna-Cakra."
10 in its 10 Visuddha-padma.
11 region 11 Akasa.
(Vak) , and Hearing (Srotra), in Ether, let him, O Daughter of the Mountain, place
all
these and Spada in Sabda (Sound), and place Jiva Kundalinl, and Sabda, in the Ajiia-
Cakra."
" Triangle" in the above is the Triangle in the Muladhara, from which the
commencement is made. Lam-kara should be meditated upon as within this Triangle.
Leading of Jiva with the use of the Pranava is a variant practice. " Visarga-
nasakaminT';
by Visarga is meant the agitation caused by an excess of Kama (desire). The
compound word means She who is striving to satisfy Her desire (Kama). The bringing of
Jiva by the Hamsa-Mantra is, according to the teaching of some, "Place of her
husband"
(Patyau pade): This is the Bindu, the Siva in the Lotus of a thousand petals. Sadhaka
should lead Her there.
The Bija Lam, Brahma, Kamadeva, Dakini-Sakti, and the sense of smell
(Ghranendriya)-all these are absorbed into Prthivi, and Prthivi is absorbed into the
Gandha-tattva. Jivatma, Kundalini, and Gandhatattva, are drawn upward by the
Pranava, and brought into the Svadhisthana by the So'harn Mantra. This is the process
to be applied right through. After leading Jiva, Kundalini, and Sabda-tattva, into
Ajna-
Cakra, Sabda-tattva should be absorbed into Aharnkara which is there, and Ahamkara
into Mahat-tattva, and Mahat-tattva into Suksma-prakrti, whose name is Hiranya-
garbha, and Prakrti again into Para-Bindu,
The Mantra-tantra-prakasa says: " Let Vyoma (Ether) be absorbed into Ahamkara, and
the latter with Sabda into Mahat, and Mahat again, into the unmanifest (Avyakta),
supreme (Para), Cause (Karana), of all the Sakti, Let the Sadhaka think attentively
that
all things beginning with Prthivi are absorbed into Visnu 1 the Cause who is Sat,
Cit, and
Ananda."
That is, Mahat, which is all Saktis (Sarva-Sakti), should be absorbed into Suksma-
prakrti, who is known by the name of Hiranya-garbha, and that Prakrti should be
absorbed into Para, by which is meant the Cause in the form of Para-Bindu. In this
connection the Acarya has laid down the rule that the gross should be dissolved into
the
subtle 2 . Cj .:"It should be attentively considered and practiced that the gross is
absorbed
into the subtle, and all into Cidatma."
1 Visnu 1 Visnu is specified by this particular Tantra, but it may be any other
Devata who is the Ista-devata
of the Sadhaka.
2 subtle 2
The absorption of all things, beginning with Prthivi and ending with Anahata 1
,takes
place in the aforesaid manner; that being so, the feet and the sense of Smell
(Ghranendriya) and all pertaining to Prthivi are dissolved in the place of Prthivi as
they
inhere in Prthivi,
Similarly, the hands, the sense of Taste (Rasanendriya), and all that pertains to
Water,
are dissolved in the region of Water. In the region of Fire (Vahni-sthana) are
dissolved
the anus, the sense of Vision (Caksurindriya), and all that pertains to Fire. In the
region
of Air (Vayusthana) the genitals, the sense of Touch (Tvakindriya), and all that
pertains
to Vayu, are dissolved. In the place of Akasa are dissolved the sense of Speech (Vak)
and hearing (Srotrendriya) and all that pertains to Akasa (Ether).
The process is thus described: "The Sadhaka, having thus made his determination
(Samkalpa), should dissolve 2 the letters of the Alphabet in the Nyasa-sthana 3 The
dissolution of Ksa is in La, and La in Ha; Ha, again, is dissolved into Sa, and Sa
into sa,
and thus it goes on till A is reached. This should be very carefully done."
Also 4 : "Dissolve the two letters into Bindu, and dissolve Bindu into Kala. Dissolve
Kala
in Nada, and dissolve Nada in Nadanta 5 , and this into UnmanT, and Unman! into
Visnu-
vaktra 6
1 Anahata 1 This seems an error, for the last Mahabhuta Akasa is dissolved in
Visuddha,
2 dissolve 2 Samharet,
3 Nyasa-sthana 3 The places where the Varnas have been placed in Matrkli-Nyasa.
4 Also 4 Here is shown the Anuloma process. The two letters are Ha and Ksa.
5 Nadanta 5 i.e., that which is beyond Nada, See Introduction.
By Visnu-vaktra is meant Pum-Bindu. "The Surya-Bindu is called the Face, and below
are Moon and Fire." "Bindu is said to be the Male, and Visarga is Prakrti 2 .
All these authorities imply the same thing, and go to prove that it is the" mouth of
Visnu
" (Visnu-vaktra) where dissolution should take place. The following from
Kesavacarya :
also leads to the same conclusion:
"Lead Her (Unmani) into the Male, which is the Bindu; lead Bindu into Paratma, and
Paratma into Kala-tattva, and this latter into Sakti, and Sakti into Cidatma, which
is the
Supreme (Kevala), the tranquil (Santa), and effulgent."
We have seen that each dissolves into its own immediate cause.
The Visvasara-Tantra says: "The petals of the Lotuses are the letters of the
Alphabet,
and
dissolve Brahma in the Lotus of six petals which contains the letters Ba to La, and
which
is called Svadhisthana.
1 Guru-vaktra 1 That is, the mouth of the Supreme Bindu (cited from Sarada-Tilaka,
Ch. V, vv. 134-1311).
Also cf. Sarada, Ch. XII, 123, and Kularnava, IV, 76.
2 Prakrti 2 Cf. Sarada, Ch. XXV, v, 51. Also Nitya-sodasika, I, 201, and Kama-
Kalavilasa.
4 Samani 4 Sic. This is in conflict with other texts, according to which Unmani is
above Samani,
7 Sammohana-Tantra 7
Ch. IV. The passage cited also occurs in Sarada-Tilaka, Ch. V, vv, 129-134.
8 dissolution 8 Vilaya.
We thus see that the four letters in the Muladhara are dissolved therein and
Muladhara
is dissolved in Svadhisthana, Proceeding in this way till the Ajna-Cakra is reached,
the
letters Ha and Ksa which are there are also dissolved at this place. Then the Lotus
itself
is dissolved into Bindu, Bindu into Bodhini, and proceeding in this way as already
shown
everything is dissolved, into Para-Bindu. When the Ajna-Cakra is dissolved, all that
it
contains in its pericarp-HakinT, Itara-Linga, Pranava—are unable to exist without
support, and therefore after the dissolution into Prakrti these also are dissolved
into
Para-Bindu.
Kundalini.
Verse 53
THE beautiful Kundali drinks the excellent red 1 nectar issuing from Para-Siva, and
returns from
there where shines Eternal and Transcendent Bliss 2 in all its glory along the path
of Kula, 3 and
again enters the Muladhara. The Yogi who has gained steadiness of mind makes offering
(Tarpana) to the Ista-devata and to the Devatas in the six centres (Cakra), Dakin!
and others, with
that stream of celestial nectar which is in the vessel 4 of Brahmanda, the knowledge
whereof he
has gained through the tradition of the Gurus.
COMMENTARY
He now speaks of what should be done after all the different kinds of Yoga described
have been understood. The meaning of this verse is that the beautiful Kundali drinks
the
excellent nectar issuing from ParaSiva, and having emerged from the place of Eternal
and Transcendental Bliss She passes along the path of Kula and re-enters Muladhara.
The' Yogi, after having understood the different matters mentioned (Tat-tad-dhyana-
nantaram), should think of the inseparate union 5 of Siva and Sakti, and with the
excellent nectar produced from the bliss of such union with Para-Siva make offering
(Tarpana) to Kundalini.
1 red 1 Samkara says it is so coloured because it is mixed with the menstrual fluid,
which
is symbolic, like the rest of his erotic Imagery. Red IS the colour of the Rajo-Guna,
2 Transcendent Bliss
KundalT drinks the nectar with which Tarpana is made to her. The following authority
says: "Having effected their union and having made (Her drink)," etc. It follows,
therefore, that She is made to drink. The nectar is red like the colour of lac.
"Again enters MOiadhara "(mGle viset), -She has to be brought back in the same way
as She was led upward. As She passed through the different Linga and Cakras in their
order (Cakra-bheda-kramena) when going upward, so does She when returning to the
Muladhara.
The Revered Great Preceptor says: "Kundalini Thou sprinklest all things with the
stream of Nectar which flows from the tips of Thy two feet; and as Thou returneth to
Thy
own place Thou vivifiest and makest visible all things that were aforetime invisible,
and
on reaching Thy abode Thou dost resume Thy snake-like coil and sleep." 2
"As Thou returnest Thou vivifiest and makest visible." This describes the return of
KundalT to Her own place. As She returns She infuses Rasa, into the various things
She
had previously absorbed into Herself when going upward, and by the infusion of Rasa 3
,
She makes them all visible and manifest. Her passage was Laya-krama 4
Srsti-krama 5
Bliss, 6
KundalinT 1
A. Avalon. Avalon, Arthur and Woodroffe, Sir John. Wave of Bliss . Madras:
Ganesh and Co., 1961.
Rasa 3
5 Srsti-krama 5 That is, She recreates or revives as She returns to her own abode;
just
as She" destroys" or absorbs all things on Her upward progress.
The BhGta-suddhi-prakarana has the following: "Let the Tattvas Prthivi, etc., in
their
order, as also Jiva and Kundalini, be led back from Paramatma and each placed in its
respective position." She is then particularly described: "She is lustrous when first
She
goes, and She is ambrosial
"Knowledge whereof he has gained through the tradition of the Gurus" iyoqa-
parampara-viditaya).-This qualifies "Stream of Nectar". It means that the knowledge
is
gained from instructions (in Yoga practice) handed down traditionally through the
succession of Gurus.
" Which is in the vessel of Brahmanda" (Brahmanda- Bhanda -sthitarn), -This qualifies
Amrta (nectar). 3 The vessel or support (Bhanda) on which the Brahmanda (Universe)
rests is Kundalini, Kundalini is the Bhanda as She is the Source (Yoni) of all.
By Daivatam 4 ' is meant the Istadevata and Dakini and others in the six Cakras. It
has
been said: "O Devesi, with this nectar should offering (Tarpana) be made to the Para-
devata, and then having done Tarpana to the Devatas in the six Cakras," and so forth.
2 union 2 Samarasya.
Verse 54
THE Yogi who has after practice of Yama, Niyama, and the like, 1 learnt this
excellent method
from the two Lotus Feet of the auspicious Diksa-guru, which are the source of
uninterrupted
joy, and whose mind (Manas) is controlled, is never born again in this world
(Samsara). For him
there is no dissolution even at the time of Final Dissolution 3 Gladdened by constant
realization of
that which is the source of Eternal Bliss. 4 he becomes full of peace and foremost
among all
Yogis. 5
COMMENTARY
He here speaks of the good to be gained by knowing the method of Yoga practice.
—Verse 54 line 3
inlh. —Verse 54 line 4
"From the lotus feet of his auspicious Diksa-guru, which are the source of
uninterrupted
The Diksa-guru is here spoken of as he is the first to initiate, and also by reason
of his
pre-eminence. But in his absence refuge may be sought with other Gurus. It has
therefore been said:" As a bee desirous of honey goes from one flower to another, so
does the disciple desirous of knowledge (Jnana) go from one Guru to another 1 ."
" Gladdened by constant realization of that which is the source of Eternal Bliss"
also occurs in Kularnava (Tantrik Texts, Vol. V), Ch. XIII, 132.
Verse 55
IF the Yogi who is devoted to the Lotus Feet of his Guru, with heart unperturbed and
concentrated mind, reads this work which is the supreme source of the knowledge of
Liberation,
and which is faultless, pure, and most secret, then of a very surety his mind 1
dances at the Feet
of his Ista-devata.
COMMENTARY
He here speaks of the good to be gained by the study of the verses relating to the
six
Cakras,
—Verse 55 Line 2
Here ends the Eighth Section of the Explanation of the Verses descriptive of the Six
Cakras, forming part of the Sri-tattva-cintamanT, composed by Srl-Purnanandayati,
1 mind 1 Cetas or Citta.
paduka panchaka
These are verses only. There is a separate file Paduka Panchaka with commentary as
mentioned
above.
Introductory Verse 2
Verse 1
Brahmarandhra-sarasiruhodare
nityalagnamavaddtamadbhutam
Kundalivivarakandamanditam
• • • • • •
dvadasarnasarasiruham bhaje.
Verse 2
Tasya kandalitakarnikapute
klptarekhamakathadirekhaya.
Konalaksitahalaksamandali-
bhavalaksyamabalalayam bhaje.
Verse 3
Tatpute patutaditkadarima-
spardhamanamanipatalaprabham.
Verse 4
Urdhvamasya hutabhuksikhatrayam
tadvildsaparibrmhanaspadam.
Visvaghasmaramahoccidotkatam
vyamrsami yugamadihamsayoh.
Verse 5
Verse 6
JVisaktamanipddukdniyamitaghakoldhalam
sphuratkisalayarunam nakhasamullasaccandrakam.
Pardmrtasarovaroditasarojasadrocisam
Verse 7
Padukapancakastotram pancavaktradvinirgatam.
Sadamnayaphalapraptam prapahce catidurlabham.