The Serpent Power

This work is a description and explanation in fuller detail of the Serpent Power (Kundali Shakti), and the Yoga effected through it, a subject occupying a pre-eminent place in the Tantra Shastra. It consists of a translation of two Sanskrit works published some years ago in the second volume of ray series of Tantrik Texts, but hitherto untranslated. The first, entitled ^Shatehakranirupana ” (“Description of and Investigation into the Six Bodily Centres”), has as its author the celebrated Tantrik Purnananda Svami, a short note of whose life is given later. It forms the sixth chapter of his extensive and unpublished work on Tantrik Ritual entitled “ Shritattvachintamani ”. This has been the subject of commentaries by among others Shangkara and Vishvanatha cited in Volume II of the Tantrik Texts, and used in the making of the present translation. The commentary here translated from the Sanskrit is by Kalicharana.

The second text, called “ Paduka-Panchaka ” (“ Fivefold Footstool of the Guru ”), deals with one of the Lotuses described in the larger work. To it is appended a translation from the Sanskrit of a commentary by Kalicharana. To the ti’anslation of both works I have added some further explanatory notes of my own. As the works translated are

THE SIX CENTBES AND THE SERPENT POWEli

of a higlilj recondite character, and by themselves unintelligible to the English reader, I have prefaced the translation by a general Introduction in which I have endeavoured to give (within the limits both of a work of this kind and my knowledge) a description and explanation of this form of Yoga. I have also included some plates of the Centres, which have been drawn and painted according to the description of them as given in the first of these Sanskrit Texts.

It has not been possible in the Introduction to do more than give a general and summary statement of the principles upon which Yoga, and this particular form of it, rests. Those who wish to pursue the subject in greater detail are referred to my other published hooks on the Tanti’a Shastra. In Principles of Tantra will be found general Introductions to the Shastra and (in connection with the present subject) valuable chapters on Shakti and Mantras. In my recent work, /S/ifl/Lfi and SlidTcta (the second edition of which is as I write reprinting), I have shortly summarised the teaching of the Shakta Tantras and their rituals. In my Studies in the Mantra Shastra, the first three parts of which have been reprinted from the “ Vedanta Kesari,” in which they first appeared, will be found more detailed descriptions of snob technical terms as Tattva, Causal Shaktis, Kala, Nada, Bindu, and so forth, which are referred to in the present book. Other works published by me on the Tantra, including the “ Wave of Bliss,” will be found in the page of advertisements.

The following account of Purnananda, the celebrated Tantrika Sadhaka of Bengal, and author of the “ Shatchakranirupana,” has been collected from the descendants of his eldest son, two of whom are connected with the work of the Varendra Research Society, Rajshahi, to whose Director, Sj. Akshaya Kumara Maitra, and Secretary,

PREFACE vii

Sj. Radha Govinda Baisak, I am indebted for the following details :

Pm’nananda was a Rahri Brahmana of the Kashyapa Gotra, whose ancestors belonged to the village of Pakrashi, which has not as yet been indentified. His seventh ancestor Anantacharya is said to have migrated from Baranagara, in the district of Murshidabad, to Kaitali, in the district of Mymensingh. In his family were born two celebrated Tantrika Sadhakas — namely, Sarvananda and Purnananda. The descendants of Sarvananda reside at Mehar, while those of Purnananda reside mostly in the district of Mymensingh. Little is known about the worldly life of Purnananda, except that he bore the name of Jagadananda, and copied a manuscript of the Vishnupuranam in the Shaka year 1448-a.d. 1526. This manuscript, now in the possession of one of his descendants named Pandit Hari Kishore Bhattacharya, of Kaitali, is still in a fair state of preservation. It was brought for inspection by Pandit Satis Chandra Siddhantabhushana of the Varendra Research Society. The colophon states that Jagadananda Sharma wrote the Purana in the Shaka year 1448.

This Jagadananda assumed the name of Purnananda when he obtained his Diksha (Initiation) from Brahmananda ■*" and went to Kamarupa (Assam), in which province he is believed to have obtained his “ Siddhi ” or state of spiritual perfection in the Ashrama, which still gOes by the name of Vash^shthashrama, situated at a distance of about seven miles from the town of Gauhati (Assam). Purnananda never returned home, but led the life of a Paramahangsa and compiled several Tantrika works, of which the Shritattvachintamani, composed in the Shaka year 1499-a.d. 1577, Shyamarahasya, Shaktakrama, Tattvanandatarangini, and Yogasara are known. His commentary on the Kalikakarakuta hymn is well known. The Shatchakranirupana,

Tiii THE SIX CENTRES ANO THE SERPENT POWER

here translated, is not, however an independent work, but a part of the sixth Patala of the ShritattvachintHmanl. According to a genealogical table of the family of this Tantrika Aeharya and Viraohara Sadhaka, given by one of his descendants, Purnananda is removed from his present descendants by about ten generations.

This work has been on hand some five years, but both the difficulties of the subject and those created by the war have delayed its publication. I had hoped to include some other plates of original paintings and drawings in ^ my possession bearing on the subject, but pi’esent conditions do not allow of this, and I have therefore thought it better tn nnblish the book as it stands rather than risk further

Arthur Avalon

Ranchi

September 20, 1918

NOTE TO SECOND EDITION

CoNSiDEEiNti the recondite nature of the subject, the first edition published by Messrs. Luzac & Co., London, has had a more rapid sale than was expected and a call for a second edition has enabled me to revise the whole work and to make several corrections and additions both in the Introduction and Text. To this second edition has been added the Sanskrit Text of the works here translated which formerly appeared as Vol. 2 of the Tantrik Texts and which has since gone out of print. This edition also contains in addition to the original coloured plates of the Chakras, a number of half-tone plates taken from Life, showing some positions in Kundalini Yoga.

The Introduction deals in a general way with the subject-matter of the Texts translated. I take however this opportunity to say again that it has not been possible to give here a full explanation of such matters and refer my reader to my other works dealing with the Tantras and their Ritual, namely, Principles of Tantra, a work of peculiar value in that it is a translation of the work of a Bengali Pandit himself a Shakta unacquainted with the English language but an inheritor of the old traditions ; as also the second edition of my SkaJdi and ShdJda dealing with ritual, published since the date of my first Preface. The “ Studies in Mantra Shastra ” referred to therein has also recently been published under the title of “Garland of Letters All such technical terms as Bindu, Nada and

X THB SIX GJENTEBS AXl> THE SEE-PEKT POWER

the like used iti the works translated have been fully -explained therein as also the general principles of Mantra. It is necessary also to know with accuracy the exact meaning of the terms Consciousness, Mind, Life, Matter and so forth as used in Vedanta and these have been given in the series of little works under the general caption “ I he World as Power It is not possible to understand the rationale of Yoga without an accurate understanding of these fundamental terms. It has been rightly ^aic that “ the practical portion of all L oga, specially o aja Yoga, is concerned with mental practices. It is therefore absolutely necessary that the student of Yoga^should know what his mind is and how it works” io'/'b by

Swami Dayanand, p. 9). I have given a short account ot Sarvananda and his Me w the Hindust'han Revmi-. Other works by me on the Shastra are noted in the advertisement sheet at the end of the book.

Les Andelys, Eube October, 1922

A. Avalon

We pray to the Paradevata united with Shiva, whose substance is the pure nectar of bliss, red like unto vermilion, the young flower of the hibiscus, and the sunset sky ; who, having cleft Her way through the mass of sound issuing from the clashing and the dashing of the two winds in the midst of Sus/iumna, rises to that brilliant Energy which glitters with the lustre of ten million lightnings. May She, Kmidalini, who quickly goes to and returns from Shiva, grant us the fruit of Yoga ! She being awakened is the Cow of Plenty to Kaulas, and the Kalpa Creeper of all things desired for those who worship Her /’ — Sharadd TilaJca, xxv, 70.

CONTENTS

iNTEOnUCTION . . . ...

PASES

I.

Introductory .....

II.

Consciousness and Its Power .

III.

Embodied Consciousness . ,

IV.

The Garland of Letters . .

V.

The Centres or Lotuses . .

VI.

VII.

Theoretical Bases of the Yoga

Description of the Six Centres (Shatchakra-

The Fivefold Footstool (PMukapanchaka) .

Test (Sanskrit) 1 — 154

ILLUSTRATIONS

PAGE

The Centres or Lotuses . .

. . Frontispiece

II.

MulMhara Chakra . • .

III.

Manipuraka „ . .

IV.

Svadhishthana „ , . .

V.

{Translation)

VI.

Visuddha .

VII.

VIII.

Sahasrara ,,

YOGASANA ILLUSTRATIONS

IX.

Mahabedha according to Hatha-

yogapradipika and Yamala ,

X.

Padmasana with Lauliki .

XI.

Uddiyana Bandha in Siddhasana

XII.

Uddiyana Bandha in Siddhasana

XIII.

Mahabandha ....

XIV.

Mulabandha in Siddhasana

XV.

Yoni Mudra „ ,,

XVI.

Mahamudra ....

XVII.

Baddha-Padmasana .

THE SIX CENTRES AND THE SERPENT POWER

The two Sanskrit works here translated — Shatchakranirupana (“Description of the Six Centres, or Chakras”) and Paduka Panchaka (“ Fivefold Footstool ”), deal with a particular form of Tantrik Yoga named Kundali Yoga, or, as some works call it, Bhiitashnddhi. These names refer to the Kundalini Shakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the elements of the body (Bhutashuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shatchakrabheda, or piercing of the six Centres or Regions (Chakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalini Shakti, which, in order to give it an English name, I have here called the Serpent Power.^ Kundala means coiled. This Power is the Goddess (Devi) Kundalini, or that which is coiled ; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalini is the Divine Cosmic Energy in bodies {v. post).

1 One of the names of this Devi is Bhnjan^, or the Serpent.

2 THE SIX OENTEES AND THE SERPENT POWER

The Saptabhuroi, or seven regions (Loka),* are, as popularly understood, an exoteric presentment of the inner Tuntrik teaching regarding the seven centres."

The Yoga is called Tantrik for a twofold reason. It will be found mentioned in the \oga Upanishads whicli refer to the Oentres, or Chakras, and in some of the I iu“ina.s. The treatises on Hathajoga also deal with the subject. We find even similar notions in systems other than the Indian, from which possibly in some cases they have been borrowed. Thus, in the Risala-i-ha{[-nnma, by Prince Mahomed Dara Shikoh,-^ a description is given of the three centres “Mother of Brain,” or “ Spherical heart ” (Dil-imuddawar) ; the “ Cedar heart ” (Bil-i-sanowbari) ; and the Dil-i-nilofari, or “ Lily heart Other references may be found in the works of the Mahomedan Sufis. So some of the Sufi fraternities (as the Naqshbandi) are saitl = to have devised, or rather borrowed, from the Indian Yogis ® the Kundalini method as a means to realisation.^ I am told that correspondences are discoverable between the Indian (Asiatic) Shastra and the American-Indian Maya

1 The seven “ worlds ” Bhuh, Bhnvab, Svah, Mahah, Jana, Tapah, Satya. See my “Wave of Bliss ” (Comm, to V. 35). Lofeaswwhat

Sir© S66Ti '“""’ii'fast'fc IS,

Karmai in tli© form of particular re-birtla. SatjtoaiMiaa

2 That is, the six Chakras and the upper cerebral centre, or Sahasrara. As to Upanishads and Puranas, see post

s « The Compass of Truth.” The author was the eldest son of the Emperor Shab-i-Jehan, and^ died in a.b. 1659. Its teaching is alleged to he that of the secret doctrine of the “ Apostle of God

‘^Chapter I. on Alam-i-nasut : the physical plane, or hat the Hindus call the Jagrat state. Ed. Rai Bahadur Srisha Chandra Vasu.

5 See “ The Development of Metaphysics in Persia ” hy Shaikh Muhammad Iqbal, p. 110.

« Al-Biruni is said to have translated Patanjali’s work, as also the Sangkhya Sutras, into Arabic at the beginning of the eleventh century.

The author cited, however, wsays : ‘‘ Such methods of contemplation are quite unislamic in character, and the higher Subs do not attach any importance to them.”

INTEODUCTION

Scripture of the Zirais called the Popul Vuh.^ My informant tells me that their “ air-tube ” is the Sushumna ; their “ twofold air-tube ” the Nadis Ida and Pinggala. “ Hurakan,” or lightning, is Kundalini, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread we might expect if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or xlgamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tantrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tantrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “ soul ” or life, such as the blood, ^ the heart, and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness — a relic of which notion we also still preserve in such phrases as “ take it to heart ” and to “ learn by heart ”. Sadhaka, which is one of the five functions of Pitta,® and which is situated in the heart, indirectly assists in the performance of cognitive functions

1 A translation was, I am told, began and not finished by the occultist James Pryse in Lucifer, the old Theosopbical iournal, which I have not seen.

- Of. the Biblical saying, “ The blood is the life

3 See p. 12 of the Introduction to the third volume of my Tantrik Texts (Prapanchasara Tantra). ■ ‘ ^

by keeping up tbe rhythmic cardiac contractions, and it has been suggested* that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasrara), which they describe, though the heart is also recognised as a seat of the Jiviltma, or embodied spirit, in its aspect as vital principle or Prana.* It is for tbe reasons mentioned that the first verse of the Shatchakranirupana here translated speaks of the Yoga which is to be achieved “ according to the Tantras ” (Tantrunusarena) — that is, as Kalicharana its Commentator says, “ following the authority of the Tantras”.

Recently some attention has been given to tbe subject in Western literature of an occult kind. Generally its authors and others have purported to give what they understood to be the Hindu theory of the matter, but with considerable inaccuracies. These are not limited to works of the character mentioned. Thus, to take but two instances of these respective classes, we find in a well-known Sanskrit dictionary ® that the Chakras are defined to be circles or depressions (sic) of the body for mystical or cHromantic purposes,” and tbeir location has in almost every particular been wrongly given. The Muladhara is inaccurately described as being “ above the

1 Kaviraja Knnjalala Bhishagratna in his edition of the Sushruta Sanghita. Another explanation, however, may be given — namelj*, tliat during man’s history the importance of the varions perceptive centres has in fact varied.

According to some Indian views, the brain is the centre of the mind and senses, and the heart that of life. Oharaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or oi^ans. According to Sushrata, the heart is the seat of sensations.

5 Professor Monier Williams’ Sanskrit Dictionary, sub voce

INrRODOOTION

pubis J!^or is the Svadhishthana the umbilical region. Anabata is not the root of the nose, but is the spinal centre in the region of the heart ; Vishuddha is not “ the hollow between the frontal sinuses,” but is the spinal centre in the region of the throat. Ajna is not thefontanelle or union of the coronal and sagittal sutures,- which are said to be the Brahmarandhra,^ but is in the position allotted to the third eye, or J nanachakshus.. Others, aToiding such gross errors, are not free fromlesser inaccuracies. Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a “ force ” which “ cannot be energised until Ida and Pingala have preceded it,” which “ passes to the accompaniment of violent shock through each section of the spinal marrow,” and which on the awakeningof the sacral plexus passes along the spinal cord and impinges on the brain, with the result that the neophyte finds “ himself to be an unembodied soul alone in the black abyss of empty space, struggling against dread and terror unutterable ”. He also writes that the “ current of Kundalini is called Nadi ; that the Sushumna extendsas a nerve to the Brahmarandhra ; that the Tattvas are seven in number ; and other matters which are inaccurate. The Sushumna is not a “ force,” * and does not pass and impinge upon anything, but is the outer of the three Nadis, which form the conduit for the force which is the arousing of the Devi called Kundalini, the cosmic Power in bodies, which force is not itself a Nadi,, but passes through the innermost, or Ohitrini Nadi, which terminates at the twelve-petalled lotus below the Sahasrara, from which ascent is. made to the Brahmarandhra. It

1 A term which is also employed to denote the Brahmanadi, in that the latter is the passage whereby the Brahmarandhra in thecerebrum is attained.

Except in the sense that everything is a manifestation of power.

THE SIX OBNtEES AND THE SERPENT POWER

would be easy to point out other mistakes in writers who lia-v© referred to the subject. It wifi be more profitable if I make as correct a statement as ray kiiowled.^m admits of this mode of Yoga. But I desire to add thtit somt* modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic or physiological standpoint. To do so is not merely to misrepresent the case, but to give it away ; for physiology does not know the Chakras as they «xist in themselves — that is, as centres of consciousness — ■ •and of the activity of Sfikshma Pranavayu or subtle vital force ; though it does deal with the gross l>ody which is related to them. Those who appeal to physiology only are like to return non-snited.

We may here notice the account of a well-known ■“ Theosophical ” author ^ regarding what he calls the Force centres” and the “ Serpent Fire,” of which he writes that he has had personal experience. Though Mr. Leadbeater also refers to the Yoga Shastra, it may perhaps exclude •error if we here point out that his account does not profess to be a representation of the teaching of the Indian Yogis ^ whose competence for their own Yoga the author ■somewhat disparages), but that it is put forward as the Author’s own original explanation (fortified, as he con> •ceives, by certain portions of Indian teaching) of the peKSonal experience which (he writes) he himself has had. This experience appears to consist in the conscious arousing •of the “ Serpent Fire,” * with the enhanced “ astral ” and mental vision which he believes has shown him what he

1 “ The Inner Life,” by G. W. Leadbeater, pp. 443-478, First 'Series.

s This and the following notes compare his and the Indian theorj". The Devi or Goddess is called Bhiijangi or serpent becanse at the lowest centre (Muladhara) she lies coiled ronnd tlie Linga.

Coiled ’’=afc rest. The Cosmic Power in bodies is here at rest; Jwhen roused it is felt as intense heat.

INTBODUOTION

tells us.^ The centres, or Ghakras, of the human body are by Mr. Leadbeater described to be vortices of “etheric”' matter^ into which rush from the “ astral ” ® world, and at right angles to the plane of the whirling disc, the sevenfold, force of the Logos bringing “ divine life” into the physical body. Though all these seven forces operate on all thecentres, in each of them one form of the force is greatly predominant. These inrushing forces are alleged to set up on the surface of the “ etheric double ” ^ secondary forces at right angles to themselves. The primary force on entrance into the vortex radiates again in straight lines,, but at right angles. The number of these radiations of the primal force is said to determine the number of “petals”® (as the Hindus call them) which the “ Lotus or vortex exhibits. The secondary force rushing round the vortex produces, it is said, the appearance of the petalsof a flower, or, “perhaps more accurately, saucers or shallow vases of wavy iridescent glass ”. In this way — that is, by the supposition of an etheric vortex subject to an incoming force of the Logos— both the “ Lotuse^,.”' described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svadhishthana centre a six-petalled lotus at the spleen,* and corrects the number of petals of the lotus in the head,, which he says is not a thousand, as the books of this Yoga say, “but exactly 960 ”.® The “ etheric ” centre which

1 Certain Siddhis or occult powers are acquired at each centre a& the practitioner works his waj upwards.

2 The petals of the lotus are Pranashakti manifested by Pranayayu. or vital force. Each lotus is a centre of a different form of “ matter (Bhuta) there predominant. — A, A.

3 This is a Western term. — A. A.

4 Not mentioned in the account here given. — A. A.

5 See last note but three.

6 So little attention seems to be given to exactitude in this matter that one of the letters is d.ropped in order to make 1,000 petals—that is, 50 X 20 . Thousand ” is, here only symbolic of magnitude, — A.Ai

•8 THE SIX CENTRES ANP THE SERPENT I’OWEi!

keeps alive the physical vehicle is said to correspond with ■an “ astral ” centre of four dimensions, but between them is a closely woven sheath or web composed of a sin*ijle cotnpressed layer of physical atoms, which prevents a premature opening np of communication between the planes. There is a way, it is said, in which these may be properly opened or developed so as to bring more through this ohannel from the higher planes than ordinarily passes thereby. Each of these “astral” centres has certain functions : at the navel, a simple power of feeling ; at the spleen, ** conscious travel ” in the astral body i at the heart, •“ a power to comprehend and sympathise with the vibrations of other astral entities ” ; at the throat, power of HA5.,rmoon the astral plane; between the eyebrows,

1 Certain Siddhis are said to be gained at each centre. Bot the ■top of the head is far beyond the ‘‘ astrai ” life. There Samadhi, or flinion with the Supreme Consciousness, is bad. — A.A.

2 Parashabda which is Kundalini in Her aspect as cause of all rsound has seven aspects from Kuridaii to Bindu.— A.A.

3 Kundali is Shabdabrahman or the “ Word (Vak) ’’ in bodies, and is in Her own form (Svarupa) Pure Consciousness, and is all Powers (Sarva-shaktimaya). Kundali is in fact the cosmic energy in bodies ii.nd as such the cause of all and though manifesting as, is not confined

may be tlie quality iulierent in the astral centre which corresponds to it. When vivified by the “Serpent Fire ” they become gates of connection between the physical and “ astral ” bodies. When the astral awakens ing of these centres first took place, tliis was not known to the physical consciousness. But the sense body can now “ bs brought to share all these advantages by repeating that process of awakening with the etheric centres ”. This is done by the arousing through will-force of the “ Serpent Fire,” which exists clothed in “ etheric matter in the physical plane, and sleeps ^ in the corresponding etheric centre — that at the base of the spine ”. When this is done it vivifies the higher centres, with the effect that it brings into the physical consciousness the powers which were aroused by the development of their corresponding astral centres. In short, one begins to live on the astral plane, which is not altogether an advantage, were it not that entry into the heaven world is said to be achieved at the close of life on this plane.^ Thus, at the second centre, one is conscious in the physical body “ of all kinds of astral influences, vaguely feeling that some of them are friendly and some hostile without in the least knowing why ”. At the third centre one is enabled to remember “ only partially ” vague astral journeys, with sometimes half-remembrance of a blissful sensation of flying through the air. At the fourth centre man is instinctly awai’e of the joys and sorrows of others* sometimes reproducing in himself their physical aches and pains. At the arousing of the

1 Kundali is called the Serpent (Bhujangi), She sleeps in the MCiladhara. As to what she is, see last note. She sleeps because she is at rest. Then man’s consciousness is awake to the world, Her creation, in w^hich She is immanent. When She awakes and Toga is completed man sleeps to the world and enjoys divine experience.

^ The end of Kundali Yoga is beyond all Heaven worlds. JSTo Yogi seeks “ Heaven ” but union with that which is the source of all worlds. ’ .

10 fHl' SiX CBKTEES AXJ) THK SERFEKT PO« EE

fifth centre be hears voices “ which make all kinds of suggestions to him”. Sometimes he hears music “or other less pleasant sounds Full development secures clairaudience in the “ astral ” plane. The arousing of the sixth centre secures results which are at first of a trivial character, such as “ half seeing landscapes and clouds of colour,” hut subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an etheiic flexible tube which resembles “ the microscopic suako on the headdress of the Pharaohs ”. The power to expand or control the eye of this “ microscopic snake ” is stated to be the meaning of the statement, in ancient hook^, of the capacity to make oneself large or small at will.* When the pituitary body is brought into working order, it forms a link with the astral vehicle, and when the Fire reaches the sixth centre, and fully vivifies it, the voice of the “ Master (which in this case means the higher self in its various stages) is heard.^ The awakening of the seventh centre enables one to leave the body in full consciousness. “ When the fire has thus passed through all these centres in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the heaven world ^ at the end of the life on the astral

plane.” .

Tliors soiQB r6S6niblatic8S betwsen tbis account aBu

the teaching of the Yoga Shastra, with which in a general way the author cited appears to have some acquaintance,

1 According to the text translated, the sound of the Shabdabrahman is heard at the Anahata, or fourth centre.— A.A.

a There is no mention of such a “ snake The Siddhis Anima, etc., do not depend on it. It is consciousness which identities itself with the’small or the great.— A.A.

3 As the text here translated says, the Ajna is so called because 1 1 t.Vio /.nTOTnand of the Guru from above. — A. A.

INTEODOOTION

and which may have suggested to him some features of his account. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concenti’ation on them is full of danger. What these are is not stated. There is no centre lower, that I am aware of, than the Muladhara (as the name “ root-centre ” itself implies), and the only centre near to it which is excluded, in the above-mentioned account, is the Apas Tattva centre, or Svadhishthana. Next there is the Force “ the Serpent Fire,” which the Hindus call Kundalini, in the lowest centre, the Miiladhara. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yogabala),^ is said to exalt the physical consciousness through the ascending planes to the “heaven world”. To use the Hindu expression, the object and aim of Shatchakrabheda is Yoga. This is ultimately union with the Supreme Self or Paramatma ; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “ heaven world ” of which the author speaks. Yogis are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogis at all. What, according to this theory, manifested force apparently does is this : it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and

1 With the aid of bodily purification, certain Asanas and Madras (v, post),

12 THE SIX OBNTEES AND THE SEEI’ENT POWER

strength, the thought, will, and Tnorality, which it is proposed to subject to its influence must he first purified and strengthened before they are intensified by the vi%'ifying influence of the aroused force. Furthei’, as J ha%’e elsewhere pointed out,^ the Yogis say that tlie piercing of the Brahmagranthi or “ knot ’’^sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nabhipadma).

To use Hindu terms, the Siidhaka must be competent (Adhikarl), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by Mr. Leadbeattir go beyond any mentioned to me by Indians tbera.selves, who seem to be in general unaware of the subjeet of “ phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently lYestern) “ Black Magic ” which are said to use Kundalini for the purpose of stimulating the sexual centre. Another author says ; ® “ The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phantasmal world, or ruin his soul by the foul practices of phallic sorcery — as thousands of misguided people are doing even in this age.” Is this so ? It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to. And it may be that the Commentator Lakshmidara alludes to this when he speaks of Cttara Kaulas who arouse Kundalini in the Muladhara to satisfy their desire for world-enjoyment and do not attempt to lead

1 In the first edition of my Mahanirvana Tantra, CXXIT.

2 There are three knots ” which have to be pierced or centime? where the force of Maya is particularly strong.

^ ‘‘The Apocalypse Unsealed,’’ p. 62.

Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss. Of such, a Sanskrit verse runs “they are the true prostitutes”. I have, however, never heard Indians refer to this matter, probably because, it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practises this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “ astral ” or similar experiences.’- His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishtha), and inspired by a desire for union with It which is liberation.

What is competency for Tantra (Tantrashastradhikara) is described in the second chapter of the Gandharva Tantra as follows : The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahingsavinirmuktah), ever doing good to all (Sarvapranihite ratah), pure (Shuchi) ; a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavadi, Brahmi, Brahmaparayana), and who is a non-dualist (Dvaitahina). “ Such a one is competent in this Scripture, otherwise he is no Sadhaka” (So’smin Shastredhikari syat tadanyatra na sadhakah). With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII ])ost ), concentration on the lower centres associated with the

1 Those who do practise magic of the kind mentioned -work only in the lowest centre, have recourse to the Prayoga, which leads to Nayika Siddhi, whereby commerce is had with female spirits and the like. The process in this work described is one upon the path of liberation and has nothing to do with sexual black magic.

THE SIX CENTHE8 AND THE SEUI’ENT I’OWER

passions may, so far from I’onsing, tjuiet them. It is ({iiite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. I’o speak, however, of concentration on the sextial CiuUiv i.s itself misleading, for the Chakras are not in the gro.ss hotly, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centre's may have ultimate relation with gross physical fuiiction. Doubtless, also, there is a relationship and cun’espi>ndenco between the Shaktis of the mental and sexual centres, atitl the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.’ In fact ttose who are ” centred ” know how to make all their forces converge upon the object of their will, and train anti then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikari).

There are, on the other hand, many substantial points of difference between the account which has been summarised and the theory which underlies the form pf Yoga with which this work deals. The terminology and classification adopted by that account may be termed “ Theosophical ” ; * and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems,

1 Mind, Breath and Sexual function are interconnected. The aim of the Yogi is to carry “his seed high ” to be Crddhvaretas as it is called. For this purpose the Vipaiuta Mudras are designed.

^ 1 am aware that the Theosophical Society has no official doctrine. What I call “ Theosophical ” are the theories put forward by its leading exponents and largely accepted by its members. I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines, Theosophy, in its general sense, is not necessarily wholly identified.

INTBODUOTION

it must by no means be assumed that the connotation even in such cases is always exactly the same. For though “ Theosophical ” teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian terms which it •employs is not always that given to these terms by Indians themselves. This is sometimes confusing and misleading, a result which would have been avoided had the writers of this school adopted in all cases their own nomenclature and definitions.^ Though for the visualisation of our conceptions the term “ planes ” is a convenient one, and may be so employed, the division by “ principles ” more nearly adumbrates the truth. It is not easy to correlate with complete accuracy the Indian and Theosophical theories as to man^s principles. It has, however, been stated ® that the physical body has two divisions, the “ dense ” and “ etheric ” body ; that these correspond to the Annamaya and Pranamayakoshas, and that the “ astral ” body corresponds to the Kamik or desire side of the Manomayakosha or 'mental sheath. Assuming for argument the alleged correspondence, then the "etheric centres ” or Chakras of Mr. Leadbeater’s s^ccount appear to be centres of energy of the Prana-vayu ■or Vital Force. The lotuses are also this and centres of the universal consciousness. Kundalini is the static form of the creative energy in bodies which is the source of all energies, including Prana. According to Mr. Leadbeater’s theory, Kundalini is some force which is distinct from

1 Thus, the Theosophical Sanskritist Srisha Chandra Yasu, in his “ Introduction to Yoga Philosophy,” calls the Linga Sharira “ the etherial duplicate ” (p. 35). According to the ordinary

Indian use of that term the Linga Sharira is the subtle body — that is, the Antahkarana and Indriyas — vehicled by the Tanmatras, or, according to another account, the five Pranas. Elsewhere (p. 51) it is called the “ Astral ” body, and some statements are made as to the Chakras which are not in accordance with the texts with which I am acquainted.

2 “Ancient Wisdom,” p. 176, by Mrs. A. Besant.

THE SIX CENTRES AND THE SEHPEXT PDWKIf

Prana, understanding this term to mean vitality or the lifeprinciple, which on entrance into the body shows itself in various manifestations of life which are the minor Pranas, of which inspiration is culled hy the general name of the force itself (Prana). Verses 10 and 11 .say of Kundalim : “ It is She who maintains ad the being.s (that is, jiva, jiviitraa) of the world by means of inspiration and expiration.” She is thus the Prana Devata, but, as She is (Comm., vv. 10 and 11) Srishti-.sthitilayatmika, all forces therefore are in Her. She is, in fact, the Shabdabrahman or “Word” in bodies. I’he theory discussed appears to diverge from that of the Yogis wlien we consider the nature of the Chakras and the t|uestion of their vivification. According to Mr. Leadbeater’s account, the Chakras ai’e all vortices of “ etherio matter,” apparently of the same kind and subject to the same external influence of the inrushing sevenfold foi’ce of the “ Logos ” but differing in this, that in each of the Chakras one or other of their sevenfold forces is predominant. Again, if, as has been stated, the astral body corresponds with the ■ Manomayakosha, then the vivification of the Chakras appears to be, according to Mr. Leadbeater, a rousing of the Kamik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centresof consciousness, vitality, and Tattvik energy. Each of the five lower Chakras is the centre of energy of a gross Tattva — that is, of that form of Tattvik activity or Tanmatra which manifests the Mahabhuta or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all. Nor, as stated, is the splenic centre included among the six Chakras which are dealt with in this account.

In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit

INTEODDOTION'

Alphabet, ^ and the number of the petals of any specific lotus is determined by the disposition of the subtile “ nerves ” Nadis around it. These petals, further, bear subtile sound-powers, and are fifty ^ in number, as are the letters of the Sanskrit .Alphabet.

This work also describes certain things which are gained by contemplation on each of the Chakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power of speech, and fame. Some of these and other qualities are results common to concentration on more than one Chakra. Others are stated in connection with the contemplation upon one centre only. Such statements seem to be made, not necessarily with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular centre, but by way of praise for increased self-control, or Stuti-vada ; as where it is said in V. 21 that contemplation on the Nabhi-padma gains for the Yogi power to destroy and create the world.

It is also said that mastery of the centres may produce various Siddhis or powers in respect of the predominating elements there. And this is, in fact, alleged.® Pandit Ananta Shastri says : ® “We can meet with several persons every day elbowing us in the streets or bazaars who in all sincerity attempted to reach the highest plane of bliss, but fell victims on the way to the illusions of the psychic world, and stopped at one or the other of the six Chakras. They are of varying degrees of attainment, and are seen to possess some power which is not found even in the best intellectuals of the ordinary run of mankind. That this school of

1 Which are sometimes given as 50 and sometimes as 51.

^ See Yogatattva Upanishad, where contemplation on the eai'th centre secures mastery over earth, etc. At the same time it points-, out that these “ pow’^ers ” are obstacles to liberation. , :

^ Anandalahari, p. 35

If I I'l jifl

I

THE SIX CENTRES AXU THE SEIiTKXr POWER

practical psychology was working very wi^ll in India at one time is evident from these living instances aiot to speak of the numberless treatises on the subject'l of men roaming about in all parts of the country.” Tlie mere rousing of the Serpent power does not, from the spiritual Yoga standpoint, amount to much. Nothing, however, of real moment, from the higher Yogis’ point of view, is achieved until the Ayna Ghakra is reached. Here, again, it is said that the Sadhaka whose Atma is nothing but a meditation on this lotus ‘‘ becomes the creator, preserver, and destruyer, of the three worlds”; and yet, as the commentator pennts out (v. 34), “ This is but the highest Prashang-sa-vada or Stutivada— that is, compliment — which in Sanskrit literature is as often void of reality as it is in our ordinm-y life. Though much is here gained, it is not until the Tattva.s of this centre are also absorbed, and complete knowledge * of the Sahasrara is gained, that the Yogi attains that which is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Chitta on the Shivasthanam, the Abode of Bliss. It is not to be supposed that simply because the Serpent fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga. There are other pointa of difference which the reader will discover for himself, but into which I do not enter, as my object in comparing the two accounts has been to establish a general contrast between tbis modern account and that of the Indian schools. I may, however, add that the differences are not only as to details. The style of thought differs in a way

1 Tbis, it is obvious, comes only after long effort, and following on less complete experiences and results. According to Indian notions, success (Siddbi) in Yoga may be tbe fruit of experiences of many preceding lives. Kundali must be gradually raised from one centre to another until sbe reaches tbe Lotus in tbe cerebrum. The length of time required varies in tbe individual — it may be years ordinarily or in exceptional eases months.

INTEODDOTION

not easy shortly to describe, but which will be quickly recognised b}^ those who have some familiarity with the Indian Scriptures and mode of thought. The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana. the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst Mr. Leadbeater attributes the power of becoming large or small at will (Anima and Mahima Siddhi) to a flexible tube or “ microscopic snake ” in the forehead, the Hindu says that all powers (Siddhi) are the attributes (Aishvaryya) of the Lord Ishvara, or Creative Consciousness, and that in the degree that the Jiva realises that consciousness ^ he shares the powers inherent in the degree of his attainment.

That which is the general characteristic of the Indian systems, and that which constitiites their real profundity, is the paramount importance attached to Gonsoiousness and its states. It is these states which create, sustain, and destroy, the worlds. Brahma, Vishnu, and Shiva, are the names for functions of the one Universal Consciousness operating in ourselves. And whatever be the means employed, it is the transformation of the “ lower ” into higher ” states of consciousness which is the process and fruit of Yoga and the cause of all its experiences. In this and other matters, however, we must distinguish both practice and experience from theory. A similar experience may possibly be gained by various modes of practice, and an experience may be in fact a true one, though the theory which may be given to account for it is incorrect.

The following sections will enable the reader to pursue the comparison for himself.

1 As this is by the Devi’s grace. She is called “ the giver of the eight Siddbis” (Ishitvadyashtaaiddhida). See Trishati, 11.47. She gives Aishvaryya. ■ : ' '

iiiiiiiiiiiiiisi

'mmmmrn

W

20 THE SIX CENTRK8 AND THE SERl'ENT IWEIt

As regards practice, I am told that Knndalinl cannot be roused except iu the lliiludhara am! by line juean.s here indicated, though this maj' take phu*e l)y a<‘i‘idt'nt when by chance a person has hit upon the necessary positions and conditions, but not otherwise. Thus the story i.s told of a man being found whose body was as cold as ii eorp.se, though the top of the head was slightly warm. (This is the state in Knndali Yoga Sainadhi.) He was ina.ssaged with ghee (clarified bntter), when the head got grafhially warmer. The warmth deiscended to the neck, wh m the whole body regained its beat with a rush. The man came to consciousness, and then told the .story of his condition. He said he had been going thn>ugh some antics, imitating the posture of a Yogi, when suddenly “ sleep ” had come over him. It was surmised that hi.s breath must have stopped, and that, being in the right position and conditions, he had unwittingly roused Kundali, who had ascended to Her cerebral centre. Jfot, however, being a Yogi, he could not bring her down again. This, further, can only be done when the Nadis {v. post) are pure. I told the Pandit (who gave me this story, who was learned in this Yoga, and whose brother practised it,) of the case of a European friend of mine who was not acquainted with the Yoga processes here described, though he had read something about Kundali in translations of Sanskrit works, and who, nevertheless, believed be had roused Kundali by meditative processes alone. In fact, as he wi’ote me, it was useless for him as a European to go into the minutim of Eastern Yoga, He, however, saw the “ nerves ” Ida and Pingala (r. post), and the “ central fire ” with a trembling aura of rosy light, and blue or azure light, and a 'svhite fire which rose up into the brain and flamed out in a wdnged radiance on either side of the head. Fire was seen flashing from centre to centre with such rapidity that he could see

INTEODUOTION

little o£ the vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike— that is, palest azure— and Pingala red or rather pale rosy opalescence. Kundali appeared in vision as of intense golden-like white fire rather curled spirally. Taking the centres, Sushumna, Ida, and Pingala, to be symbolised by the Oaduceus of Mercury,^ the little ball at the top of the rod was identified with the Sahasrara or pineal gland,® and the wings as the flaming of auras on each side of the centre when the fire strikes it. One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, and it ran up, and he was “ in a fountain of fire,” and felt, as he said, “ the flames spreading wingwise about my head, and there was a musical clashing as of cymbals, whilst some of these flames, like emanations, seemed to expand and meet like gathered wings over my head. I felt a rocking motion. I really felt frightened, as the Power seemed something which could consume me.” My friend wrote me that in his agitation he forgot to fix his mind on the Supreme, and so missed a divine adventure. Perhaps it was on this account that he said he did not regard the awakening of this power as a very high spiritual experience or on a level with other states of consciousness he experienced. The experience, however, convinced him that there was a real science and magic in the Indian books which treat of occult physiology.

The Pandit’s observations on this experience were as follows : If the breath is stopped and the mind is carried

1 In which the rod is the central channel (Sushumna), which is interlaced by the Ida and Pingala sympathetics, the points of section being at the ^centres. The two wings at the top are the two lobes or petals of the Ajna Chakra,

^ Here I differ. The Sahasrara is at the top of the skull or upper brain. The pineal gland is much lower in the region of the A.jna

22 THE SIX CENTRES AND THE SERl’RNT POWER

downwards heat is felt. It is possible to “ sev ” Kuinlalini with the mental eye, and in this way to experience Her without actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed. Kundalini may have thus lieen seen as Light in tin* basal centre (Mtiladhara). It was the mind (Bmidhi) (r. which perceived Her, but as the experieneer had not been taught the practice he got confused. There is one siiu})!© test whether the Shakti is actually aroused. When she is aroused intense heat is felt at that spot, but when she !eave.s a particular centre the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others. When the Shakti (Power) has reached the upper brain (Sahasrara) the whole body is cold and corpse-like ; e.Kcept the top of the skull, where some warmth is felt, this being the place where the static and kinetic aspects of Consciousness unite.

The present work is issued, not with tlie object of establishing the truth or expediency of the principles and methods of this form of Yoga (as yet indeed I have no decided opinion upon a matter which each will determine for himself), but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate, and rational presentation of the subject.

An understanding of the recondite matters in the treatise here translated is, however, only possible if w'e first shortly summarise some of the philosophical and religious doctrines which underlie this work, and a knowledge of which in his reader is assumed by its author.

The following sections, therefore, of this Introduction will deal firstly with the concepts of Consciousness ^ and

1 For tbe meaning of this term as here used, see my “ Shakti and Shakta

of Mind Matter and Life which are unconscious, and with their association in the Embodied Spirit or Jivatma. Nextly the kinetic aspect of Spirit, or Shakti, is considered ; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Microcosm (Kshudrabrahmanda), which is a replica on a small scale of the greater world. After an account of the “ Word ” and the letters of speech, I conclude with the method of involution, or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.

It is necessary to explain and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Commentator says in v. 39, when dealing with the practice of Yoga, the rule is that things dissolve into that from which they originate, and the Yoga process here described is such dissolution (Laya). This return or dissolution process (Nivritti) in Yoga will not be understood unless the forward or creative (Pravritti) process is understood. Similar considerations apply to other matters here dealt with.

CONSCIOUSNESS AND ITS POWEK (SHIVA-SHAKTI)

The bases of this Yoga are of a highly metaphysiciil aud scientific character. For its understonding there is required a full acquaintance with Indian philosophy, religious doctrine, and ritual in general, and in particular with that presentment of these three matters w'hich is given in the Shakta and Monistic (Advaita)* Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga,

■ 1 Knlamava Tautra speaks of that “Monism oi which Shiva speaks” (AdTaitam tn Shivenoktam, I. 108). See also M&hinirvina Tajitm, II. XIX, XXIX Prapanchasara Tantra, Ch. XIX ; for tW identity of Jivi-tmi and Paramatma is liberation (Mnkti), wbieti tha Ve&ntasara defines to' be Jivabrahmanor aikyam. See Mahintirfiim Tantra, where they ate given (VIIL 264, 265, T. 105). also Prapanchasara Tantra, II, whe#e Hting is identified with Kondali and Hangsah, and then with “ So’ hang See also ^’6., Oh. XXIT : “ That, which is subtle 1 am ” (Yah Snkshmah So’ ham) ; and Jnin&rnam Tantra, ,XXL 10. As to Brahmfemi, see Knlarnava Tantra, IX. 32. and 41 : So’ hambhavena pnjayet. The Shakta disciple (Sadhaka) should not be a dualist. Maharudrayamala, I. Khanda, Ch. 15 ; IL Khanda, Oh. 2 Similarly, the Gandharva Tantra, Ch. 2, says that he must be devoid of dualism (Dvaitahina). See Fran atosh ini, 10v8. The Seventh Sutra of the Sbakti Sutras of Agastya runs Tat-kalpakatvam aupadhikam. (The fact of Her being creatrix is Her Upadhi.) Tn fact, that particular form of worship which has earned the Kaula Tantras their ill-name claims to be a practical application of Advaitavada. Kaulachara is said to properly follow a full knowledge of Yedantik doctrine. -As the Bbatchakra-niruparia here translated says, the Jivatma or embodied spirit is the same as the Paramatma or Supreme Spirit, and kiiowdedge of this is the root of all wisdom (Muia- Tidy a).

OONSOrOTJSNBSS AND ITS POWER (SHIVA-SHAKTl) 25

and the bases on which it rests. I must therefore assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond them, and as will thus facilitate the understanding of the difficult texts here translated. For on the practical side I can merely reproduce the directions given in the books, together with such explanations of them as I have received orally. Those who wish to go fai’ther, and to put into actual process this Yoga, must learn directly of a G-uru who has himself been through it (Siddha). His experience alone will say whether the aspirant is capable of success. It is said that of those who attempt it one out of a thousand may have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the ' practice as he will according to the particular capacities and needs of his disciples. Whilst, thefefore, on this heading it is possible to explain some general principles, their application is dependent on the circumstances of each particular case.

It is essential Indian Monistic Doctrine that man is a microcosm (Kshudrabrahinanda), that is, everything which is in the Universe is in him. Everything which is in this world is in the other world-systems of the Universe. The ■doctrine is concisely expressed in the following words of the Vishvasara Tantra — “ what is here is elsewhere. What is not here is nowhere ” (Yad ihiisti tad anyatra yan nehasti na tat kvachit). Man is Spirit, Mind and Matter.^ Spirit is set

^ Spirit is Atma or Self. Its vehicles are Mind or Antahkarana ■working with Manas and the Senses or Indriyas, and Matter, namely the five kinds of Bhuta or sensible matter.

I

THE SIX CENTBES AK1> THE SEIirKW’ i'HWKK

over against and may be contrastetl with its vehicles. Spirit is one. There are no degrees or qualities of Sjui ir. I'he Spirit which is in naan is the Spirit which is in evtowthing and which is, as the object of worship, the liord (Ishvara'f or God. Mind and Matter are many and of many degiH‘e.s and qualities. Atma or Spirit is the whole (Puma ) without section (Akhanda). Mind and Matter arc ]'iart.s in that whole. They are the not whole { Apunia) and are the section (Khanda). Spirit is infinite (Aparichchhinn.a) formle.ss ( Ai'upa). Mind and Matter are finite (Parichchhinna) and with form (Rtipa), Atma is unchanged and unmoving in action. Its Power *(Shakti) in the form of Mind and Matter is ct distantly active and changing. Pure consciousness is (’hit or Samvit. Matter is the antithesis of that. And !Mind too is unconscious according to Vedanta. For mind limits consciousness so as to enable man to have finite experience. Mind appears to be conscious because of its a.ssociation with consciousness. There is no Mind without consciousness as its background, though the Consciousness, which is the Lord, is Mindless (amanah). Where there is no mind (amanah), as in the case of God, there is no limitation and He is therefore Perfect Experience; Consciousness does not limit consciousness but a principle of Unoonscicfusness does so. Man then is Pure Consciousness (Chit) vehicled in unoonscions Mind and Matter.

The ultimate reality is Pure Consciousness (Chit, Samvit) from out of which by its Power (Shakti) Mind and Matter proceed. In theology this Pure Consciousness is Shiva and His Power (Shakti) which is one with Himself is the Devi, the Mother of the universe who exists in man’s ' body in i^ lowest centre just as Shiva is realised in tHe highest brain centre, the cerebrum or Sahasrara Padma. Cbmpleted Yoga is the Union of Her and Him in the * body of the Sadhaka. This is Laya or dissolution, the

CONSCIOUSNESS AND ITS POWBB (sSIVA-SHAETl) 27

reverse of Srisliti or involution of Spirit in Mind and Matter.

Veda says : “^11 this (that is, the manifold world) is (the one) Brahman” (Sarvam khalvidam Brahma).^ How the many can be the one * is variously explained by the different schools. The interpretation here given is that of the grand doctrine underlying and contained in the Shakta Tantras or Agamas. In the first place, what is the one Reality which appears as -many ? What is the nature of Brahman as it is in itself (Svarupa) ? The answer is Sat-Ohit-Ananda — that is, Being-feeling-consciousness-bliss. Consciousness or feeling, as such (Chit, or Chaitanya, or Samvit), is identical with being as such. Though in ordinary experience the two are essentially bound up together, they still seem tQ diverge from each other. Man by his constitution inveterately believes in an objective existence beyond and independent of himself. And this is so as long as, being embodied Spirit (Jivatma), his consciousness is veiled by Maya. But in the ultimate basis of experience, which is the Supreme Spirit (Pararaatraa), the divergence has gone, for in it lie in undifferentiated mass experiencer, experience, and the experienced. When, however, we speak of Chit as feeling-consciousness we must remember that what we know and observe as such is only a limited changing manifestation of Chit, which is in itself the infinite changeless principle which is the background of all experience. This Beingconsciousness is absolute Bliss (Ananda), which is defined as “ resting in the self ” (Svarupa-vishranti). It is Bliss

1 This, as the Mahanirvana Tantra says (Yll. 98), is the end and aim of Tantrika Knlachara, the realisation of which sayiM» the Prapj^chasara Tantra calls the fifth or supreme state (Ch» XIX, Vol. Ill, ^‘Tantrik Texts”). #'

^ Thus it is said of Devi that She is in the form of one and many 0 (Ekanekakshai^akritih). Ekam=ekam ajnanam or Maya, Anekanithe several ajnanas — that is, Avidja. She is both as IJpadhi of Ishvara and Jiva (Trishati, II. 23). , ,

TH8 SIX CENTEES AND THE SERPENT TOWER

because, being the infinite all (Puma), it can be in want of nothing. This blissful consciousness is the ultimntc and real nature or Svarupa, as it is called, of the one Reiilitv, the own form or the piuipnii forma of the scholastics. Svarupa is the nature of anything as it is in itsidf, as distinguished from what it may appear to be. This .Supreme Consciousness is the Supreme Shiva (Parashiva). It never changes, but eternally endures the same throughout all change.

But if this be so, how is it that evervthing we see i.s associated with apparent unconsciousness? Our mind is evidently not a pure, but a limited consciousness. Wiiat limits it must be something either in itself unconscious or, if conscious, capable of producing the appearance of unconsciousness.^ In the phenomenal world there is nothing absolutely conscious nor absolutely unconscious. Consciousness and unconsciousness are always intermingled. Some things, however, appear to be more conscious, and some more unconscious than others. This is due to the fact that Chit, which is never absent in anything, yet manifests itself in various ways and degrees. The degree of this manifestation is determined by the •nature and development of the body in which it is enshrined. Spirit remains the same ; the body changes. The manifest* ation of consciousness is more or less limited as ascent is made from the mineral to man. In the mineral world Chit naanifests as the lowest form of sentiency evidenced by reflex response to stimuli, and that physical consciousness which is called in the West atomic memory. The sentiency of plants is more developed, though it is, as Ohakrapani says, in the Bhanumati a dormant consciousness. This is further manifested in those micro-organisms which are

1 The alternative is given to meet the differing views of MSyavada and Shaktivada.

CONSCIOUSNESS AND ITS POWER (SHIVA-SHA'KTl) 29

intermediate stages between the vegetable and animal worlds, and have a psychic life of their own. In the animal world consciousness becomes more centralised and complex, reaching its fullest development in man, who possesses all the psychic functions, such as cognition, perception, feeling, and will. Behind all these particular changing forms of sentiency or consciousness is the one formless, changeless Chit as it is in itself (Svarupa), and as distinguished from the particular forms of its manifestation.

As Chit throughout all these stages of life remains the same it is not really developed. The appearance of development is due to the fact that It is now more and now less veiled by Mind and Matter. It is this veiling by the power of Consciousness (Shakti) which creates the world. What is it, then, which veils consciousness and thus produces world-experience?

The answer is Power or Shakti as Maya. Maya Shakti is that which seemingly makes the whole (Puma) into the not-whole (Apurna), the infinite into the finite, the formless into forms and the like. It is a power which thus cuts down, veils and negates. Negates what ? Perfect consciousness. Is Shakti the same as or different from Shiva or Chit? It must be the same, for otherwise all could not be one Brahman. But if it is the same it must be also Chit or Consciousness. Therefore it is Sachohidanandamayi ^ and Chidrupini.®

And yet there is, at least in appearance, some distinction. Shakti, which comes from the root SAaifc, “ to have power,” “ to be able,” means power. As She is one with

1 That is, its substance is Sat, Gbit, Ananda. The suffixes Mayi and Rfipini indicate a subtle distinction — namely, that She is Chit, and yet by appearance something di:fferent from it.

2 In the form or nature of Chit, As the Kubjika Tantra says, the

Parama Kala is both Chit (Chidrupa) and NMa (Ji^'adarupa), , y

■so THE SIX CENTRES AND THE SERPENT POWER

Shiva, She as such power is the power of Sliiva or Consciousness. There is no difference between Sliiva as tlie possessor of power (Shaktiinan) and power itself. 'I’he poorer of Consciousness is Consciousness in itso.'/o’f aspt'ct. Whilst, therefore, both Shiva and Shakti are Conscioiisiiess, the former is the changeless static aspect of Conseionsness, ®nd Shakti is the kinetic active aspect of the same f 'onsciousness. The particular power whereb_y the dnalistic world' is brought into being is Ma3''a-Shakti, which is both a veiling (Avarana) and projecting (Vikshepa) Shakti. 'Consciousness veils itself to itself, and projects from the «tore of its previous experiences (Sangskara) the notion of a world in which it suffers and enjoys. The universe is thus the creative imagination (Srishtikalpana, as ifcis called) -of the Supreme World-thinker (Ish vara). Maya is that power by which things are “ measured ’’—that is, formed and made known (Miyate anaya iti maya). It is the sense •of difference (Bhedabuddhi), or that which makes man see the world, and all things and persons therein, as diffe^nt ■from himself, when in truth he and it and they are the one Self. It is that which establishes a dichotomy in what v^onld otherwise be a unitary experience, and is the cause •of the dualism inherent in all phenomenal experience. Shakti veils consciousness by negating in various degrees Hei^elf as consciousness.

Before the manifestation of the universe, Being-Con- Isciousness-Bliss alone was — that is, Shiva-Shakti as Chit and Chidrupini respectively. Consciousness not exercising its power. Consciousness alone changelessly was. In this the quiescent state of the Atma or Self, Shakti being latent, is one with it. Devi in the Kulachuidamani Nigama^ says :

I, though Prakriti, lie hidden in Oonsciousness-Blis-S.”

Aham prakritirupa chet chidananda-parayana (Ch I, vv. 16-24, VoUV., “ Tantrik Texts ”).

Ragliava Bhatta says : ^ “ She who is eternal (Anadiriipa) existed in a subtle state, as it were Consciousness, during the great dissolution.”

This is Parashiva, who in the scheme of the Thirty-six Tattvas is known as Parasamvit. This is the perfect experience and perfect universe. By this latter term is not meant any heaven in the sense of a perfected world of forms. The perfect universe is Shakti herself in Her own nature as consciousness experienced by Shiva as consciousness. As the Upanishad says, “ The self knows and loves the self.” It is this love which is bliss or “ resting in the self,” for, as it is elsewhere said, “ Supreme love is bliss ” (Hiratishaya-premaspadatvam anaudatvam). If, however,, there be one Changeless Consciousness there is no manifestation. If, again, we assume some other than Consciousness as cause of the universe, then the Monistic (Advaita) truth is destroyed, as in the dualistic Sangkhya, which assumes, in addition to and independent of the Purusha consciousness, the Prakriti unconsciousness as the material cause (Upadanakarana) of the world. All Indian Monism,, therefore, posits a dual aspect of the single consciousness — one the transcendental changeless aspect (Parasamvit),®' and the other the creative changing aspect, which is called Shiva-Shakti Tattva.® In Parasamvit the “ I ” (Aham)' and the “ This ” (Idam), or universe of objects, are indistinguishably mingled in the supreme unitary experience.^

1 Ta anadirupa chaitanyadhyasena mahapralaye sukshma sthita (Comin. on Sharada Tilaka, C’h. 1)— that is. the Adhyasa or attribution is given from the world aspect. Transcendentally She is then in her own nature (Svarupa).

2 This is Paramashiva, or Nirgnna (attribnteless), or Nishkala (partless or devoid of Shakti), Shiva, or Parabrahman.

® This is Saguna (with attribute), or Sakala (with parts or Shakti),, Shiva, or Sbabdabrahman (Brahman as the source of “ sound,” c. post).

As the Toginihridaya Tantra says : The Para Devi is Prakashavimarshasamarasyarupini. This is the Nirvikalpa-jnana state i» •

faiiHiiil

flilsll®

iiililir

t}2 THE SIX CENITfES ^AXIt THK SKiM'KXT imvj R

In Shiva-Sliakti Tattva Shakti, which is tin* iicirative aspect of the forraer. Her function bciiifjr ix'ixiition (Nishedha-vjapara-rupa Siiaktih), neiratCK herself ns the Idam of experience, leaving tlie Hhiva consciousness as a mere “I,” “not looking towards another” (Ananyonmiikhah ahampratyayali). This is a state of mere subjective illumination (Prakhsha luatra)' to which Shakti, who is called Viraarsha/ again presents Herself, but Dow with a distinction of “ I ” and “ This ” as yet held together as part of one self. At this point, the first incipient 'stage of dualism, there is the first emanation of consciousness, known as Sadashiva or Sadakhja Tattva, which is followed by the second or faiivara Tattva, the Lord.

And then by the third or Shuddhavidya Tattva. In the first emphasis is laid on the “ this ”, in the second on the “ J,” and on the third on both equally. Then Maya severs the united consciousness so that the object is seen as other than the self and then split up into" the multitudinous objects of the universe. Some worship predominantly the masculine or right side of the conjoint male and female figure (Ardhanarishvara). . Some, the Shaktas, predominantly worship the left, and call Her Mother, for

CONSCIOUSNESS AND ITS POWER (SHIVa-SHAKTI) 33

aspect ^ of Consciousness, imagining (Srishtikalpana) ^ the work! to be, according to the impressions (Sangskara) cleriTed from enjoyment and suffering in former worlds. It is natural to worship Her as Mother. The first Mantra into which all men are initiated is the word Ma (Mother). It is their first word and generally their last. The father is a mere helper (Sahakari-matra) of the Mother. ^ The whole world of the five elements also springs from the Active Consciousness or Shakti, and is Her manifestation (Piirna vikasa). Therefore men worship the Mother,^ than ivhom is none more tender,^ saluting Her smiling beauty as the Eosy Tripurasundari, the source of the universe, and Her awe-inspiring grandeur as Kali, who takes it back into Herself.

1 The quiescent Shiva-aspect is by its definition inert. It is because of this that the Devi is in the Tantras symbolically represented as being above the body of Shiva, who lies under Her like a corpse (Shava). As the Kubjika Tantra, Oh. J, states, it is not Brahma, Vishnu, and Rudra, who create, maintain, and destroy, but their Shaktis, Brahmani, Yaishnavi, Rudrani. See Pranatoahini, 9. Activity is the nature of Prakriti (Sangkhya Pravachana Sutra, III. 66). For the same reason the female form is represented in Sexnal union as being above (Yiparita) the male. When the Devi stands above Shiva, the symbolism also denotes (particularly in the case of Kali) the liberating aspect of the Mother. See “ Principles of Tantra,” I. 328.

2 world is called an imagination (Kalpana), for it is creative ideation on recalled memory. As the Yoginihridaya Tantra says, “ the picture of the world is designed by Her own will” (Svechchhavishvamayollekhakhachitam), seeing which Bhagavan was very pleased

^ The Supreme Father gives His illumination (Prakasha). She, the Yimarshashakti, creates, but not alone. (Vimarshashaktik prakashatmaiia paramashivena samarasya-vishvam srijati na tu: kevala — (Yoginihridaya Tantra).

4 ixx Matri-bhava, according to the Sanskrit term. Philosophically also this is sound, for all that man knows (outside ecstasy or Samadhi) is the Mother in Her form as the world. The Supreme Shakti, who is not different from Shiva (Parashaktishivabhinna), is embodied in every order of thing (Sarvakramasharirini — Yoginihridaya).

5 It is said that ‘‘ there is nothing more tender than Prakriti,” who serves Purusha in every way in his enjoyment, finally giving Mukti or liberation by retiring from Him.

THE SIX CENTSES AND THE SEI.’I’ENT rOVEP.

In the Mantra side of the Tantra Shastra, dealing with Mantra and its origin, these two Tattvas t'nianating from Shakti are from the snumi side known as Nadu ioal Bindu. Parashiva and Paraslmkti are inutii'fdi'ss spanda) and soundless (Xihshahda!.

Nada is the first produced nun'ement in the ideating cosmic consciousness leading up to the Hoimd-Bi’alunnn (Shabdabrahman), whence all ideas, *the language in wliieli they are expressed (Shabda), and the objects ( Artha) which they denote, are derived.

Bindu literally means a point and the dot (Amtsvara), which denotes * in Sanskrit the nasal breathing It i.s placed in the Chandrabindn nasal breathing above Nftfla (2). In its technical Mantra sense it denotes that .state of active Consciousness or Shakti in which the “ I ” or illuminating aspect of Consciousness identifies itself with the total “ This ” as the yet dualistically unmanifest state of the universe.^ It subjectifies the “ This,” thereby becoming a point (Bindu) of consciousness with it. When Consciousness apprehends an object as different from itself it sees that object as extended in space. But when that object is completely subjectified it is experienced as an unextended point. This is the universe-experience of the Lord experiencer as Bindu.®

Where does the Universe go at dissolution? It is withdrawn into that Shakti which projected it. It collapses, m to speak, into a mathematical point without any inagnitiide

1 Lit. What goes with (ann) with vowel sound (Svara or Srara),

2 For until the operation of Maya at a later stage the “ This ” is still experienced as part of the “ I ”. Therefore there is no manifestation or dualism.

^ 3 Yqy the same reason Shakti is then said to be Ghaiiibhuta, wbieh is literally massive or condensed* It is that state of g‘atbered-up power ^ which immediately precedes the burgeoning forth (Sphuraiia) of the

CONSCIOUSNESS AND ITS POWER (SHIVA-SHAETl)

whatever.^ This is the Shivabindu, which again is withdrawn into the Shiva-Shakti-Tattva which produced it. It is conceived that round the Shiva Bindu there is coiled Shakti, just as in the earth-centre called Mhladhara Chakra in the human body a serpent clings round the self-produced Phallus (Svayambhulinga). This coiled Shakti may be conceived as a mathematical line, also without magnitude, which, being everywhere in contact with the point round which it is coiled, is compressed together with it, and forms therefore also one and the same point. There is one indivisible unity of dual aspect which is figured also in the Tantras * as a grain of gram (Chanaka), which has two seeds so closely joined as to look as one surrounded by an outer sheath.h

To revert to the former simile, the Shakti coiled round Shiva, making one point (Bindu) with it, is Kundalini Shakti. This word comes form the word Kundala or “ a coil ” “ a bangle ”. She is spoken of as coiled because She is likened to a serpent (Bhujanggi), which, when resting and sleeping, lies coiled; and because the nature of Her power is spiraline, manifesting itself as such in the worlds — the spheroids or “ eggs of Brahma ” (Brahmanda), and in their circular or revolving orbits and in other ways. Thus the Tantras speak of the development of the straight line (Eijurekha) from the point which, when it has gone its length as a point, is turned (Vakrarekha angkushakara) by the force of the spiraline sack of Maya in which it works so as to form a figure of two dimensions, which again is

1 The imagery, like all of its kind, is necessarily imperfect ; for such a point, though it has no magnitude, is assumed to have a position. Here there is none, for we are in spacelessness.

2 See the Commentary, post.

2 The two seeds are Shiva and Shakti, and the sheath is Mtiya. When they come apart there is creation. Again the imagery is faulty, in that there are two seeds, but Shiva and Shakti are the One with dual aspect.

THE SIX CEKTBES AND THE SERPENT POWER

turned upon itself, ascending: as a straii^ht lino into tlie plane of the third dimension, thus fonnin<r the triangular or pyramidal figure called Rhringataka.^ Its other w'ords, this Kundali Shakti is that which, when it moves to manifest itself, appears as the universe. To say that it is “ coiled ” is to sav that it is nt tliar is, iti the

form of sciaticpoimtial eurrgtj. This Shakti coiled round the Supreme Shiva is called Maluikundali (“ The grt-at coiled power”), to distinguish it from the same power which exists in individual bodies, and which is calknl Kundali or Kundalinl.* It is with and through the last poweithat this Yoga is effected. When it is accomplished the individual Shakti (Knndall) is united with the great cosmic Shakti (Mahu-kiindari), and She with Shiv'n, with whom in truth She is one. Kundalinl is an aspect of the eteimal Brahman (Brahmarupa Sanatanl), and is both attribnteless and with attribute (Yirguna and Saguna). In Her Nirguna aspect She is pure consciousness (Chaitanyarilpinl) and bliss itself (Anandarupinl, and in creation Brabmanandaprakasbini). As Saguna She it is by whose power all creatures are displayed (Sarvabbutaprakasbinl).® Kundali Shakti in individual bodies is jww&i’ at rest, or the static centre round which every form of existence as moving power revolves. In the universe there is always in and behind every form of activity a static background. Tlijs is one of the profound truths of the Shakta Tantras, which, as later explained, is borne out by recent discoveries of modern science. The one Consciousness is polarised into static (Shiva) and kinetic (Shakti) aspects for the purpose

^ The shape of the Singara 'water-nut, which grows freelv iu the lakes of Kashmir. Here I may observe that Yantras, though drawn on the flat, must be conceived of in the solid mass. The fiat drawing is a mere suggestion of the three dimensional figure which the Yantrais.

Because She is thus bent the Devi is called Kubjika (hunchback).

s Kubjika Tantra, Ch. I, Pranatoshini, p.8.

■of creation. This Yoga is the resolution, of this duality into unity again.

The Indian Scriptures say, in the words of Herbert Spencer in his “ First Principles,” that the universe is an unfoldment (Srishti) from the homogeneous (Mulaprakriti) to the heterogeneous (Vikriti), and back to the homogeneous again (Pralaya or dissolution). There are thus •alternate states of evolution and dissolution, manifestation taking place after a period of rest. So also Professor Huxley, in his “ Evolution and Ethics,” speaks of the 'manifestation of cosmic energy (Maya Shakti) alternating between phases of potentiality (Pralaya) and phases of 'explication (Srishti). “It may be,” he says, “as Kant , suggests, every cosmic magma predestined to evolve into a new world has been the no less predestined end of a vanished predecessor.” This the Indian Shastra affirms in its doctrine that there is no such thing as an absolutely * first creation, the present universe being but one of a series ■of worlds which are past and are yet to be.

At the time of dissolution (Pralaya) there is in consciousness as Mahakundali, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Mahakundali, who is Herself one with Consciousness or Shiva. This-;, , Maya contains, and is in fact constituted by, the collec-"," tive Sangskara or Vasana — that is, the mental impressions and tendencies produced by Karma accomplished in previously existing worlds. These constitute the mass of the potential ignorance (Avidya) by which Consciousness veils itself. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because they, in their totality, will to exist. Each individual exists because his will desires worldly life. This seed is therefore the collective or cosmic will towards

38 THE SIX OBNTEES AND THE SERPENT POWER

manifested life— that is, the life of form and enjoyment. At the end of the period of I’est, which is dissolution, this seed ripens in Consciousness. Consciousness has thus a twin aspect : its liberation (Mukti) or formless aspect, in which it is as mere Consciousness-Bliss ; and a universe or form aspect, in which it becomes the worlds of enjoyment (Bhukti). One of the cardinal principles of the Bhakta Tantra is to secure by its Sadhana both liberation (Mukti) and enjoyment (Bhukti).^ This is possible by the identification of the self when in enjoyment with the soul of the world. When this seed ripens Shiva is said to put forth His Shakti. As this Shakti is Himself, it is He in his Shiva-Shakti aspect who comes forth (Prasarati) and endows Himself with all the forms of worldly life. In the pure,, perfect, formless Consciousness there springs up the desire to manifest in the world of forms — the desire for enjoyment of and as form. This takes place as .a limited stress in the unlimited unmoving surface of pure Consciousness, which is Nishkala Shiva, but without affecting the latter. There is thus change in changelessness and changelessness in change. Shiva in His transcendent aspect does not change, but Shiva (Sakala) in His immanent aspect as Shakti does. As oresetive will arises Shakti thrills as Nada,® and assumes the form of Hindu, which is Tshvara Tattva, whence all the worlds derive. It is for their creation that Kundali uncoils. When Karma ripens, the Devi, in the words of the Higama,® “ becomes desirous of creation, and covers Herself with Her own Maya Again, “the Devi, iovful in the mad delight

1 Bliogena nioksliam apnoti bliogena kulasadbanam Tasroad yatnad bhogayukto bhaved viravarab sadhib,

(Kularnava Sangbita, v. 219.)

2 Literally “ sound/’ that initial activity wbicb is the first source of tbe subsequently manifested Sbabda (sound) wbieb is tbe word to wbicb corresponds tbe Artba or object.

^ Kulacbudtoani, VoL IV, ^‘Tantrik Texts,” Oh. I, vv. 16-24.

OONSOIOtJSNBSS AND ITS POWBtt (SHIVA-SaAKl'l) S9

points as changes in the limited consciousness or as movement (Spanda), form, and “ sound ” (Shabda). Both Shaivas and Shaktas equally accept the Thirty-Six categories or Tattvas, the Ealas, the Shaktis Ilnmani, and the rest in the Tattvas, the Shadadhva, the Mantra concepts of Nacla, Bindu, Eamakala, and so forth.^ Authors of the Northern ■Shaiva school, of which a leading Shastra is the Malinivijaya Tantra, have described with great profundity these Tattvas. 'General conclusions only are, however, here summarised. These thirty-six Tattvas are in the Tantras divided into three groups, called Atma, Vidya, and Shiva Tattvas. The first group includes all the Tattvas, from the lowest Prithivi (“ earth ”) to Prakriti, which are known as the impure •categories (A.shuddhatattva) ; the second includes Maya, the Eanchukas,^ and Purusha, called the pure-impure categories (Shuddha-ashnddha Tattva) ; and the third includes the five highest Tattvas, called the pure Tattvas (Shuddha Tattva), from Shiva Tattva to Shuddhavidya. As already stated,*the

1 Akula is a Tantrik name for Sliiva, Sliakfci being called Kula, which is Matri, Mana, Meja. In the Yoginihridaya Tantra it is said (Ch, I) : Kulam meyamanamatrilakshanam, kaulas tatsamashtih. These three are Knower, Knowing, Known, for that is consciousness as Shakti.

2 Kiilachiidamani, Vol. IV, ‘‘ Tantrik Texts,” Ch. I, yv, 16-24.

^ See as to these terms the author’s “ Garland of Letters ” or Studies in the Mantrashastra”.

^ Forms of Shakti whereby the natural perfections of Consciousness are limited. Thus, from all-knowing it becomes little-knowing ; from being almighty, it becomes a little doer, etc. See ‘‘ Garland of Letters ”,

The term Sangkocha (contraction) expresses the same idea. The Devi is Sangkuchadrupa through Matri, Mana, Meya, and therefore ho a^lso is Shiva as Jiva (tatha shivo ’ pi sangkuchadrupah). — Yoginihridaya Tantra.

supreme changeless state (Parasamvit)^ is a unitai'y experience in which the “ I ” and “ This ” coalesce into a unity in which neither are perceived as such.

In the kinetic or Shakti aspect, as presented by the pure categories, experience recognises an “ I ” and “ This,” but the latter is regarded, not as something opposed to and outside the “ I,” but as part of a one self which has two sides — an “ I ” (Aham) and “ This ” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the- “ This,” and then to equality of emphasis on the “ I ” and “ This ” as a preparation for the dichotomy in consciousnesswhich follows.

The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya — and its limitations — ^the result of the operation of the Kanchukas. Here the “ This ” is not seen as part of the self, but as opposed to and without it as an object seen outside. Bach consciousness thus became mutually exclusive the one of the other.. The states thus described are threefold : a transcendent mingled “ I ” and “ This,” in which these elements of experience are as such not perceived ; a pure form of experience intermediate between the first and last, in which both the “I” and the “This” are experienced as part of the one self ; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ I ” and the “ This,” in which an outer object is presented to the consciousness of a knower. This last stage is itself twofold. In the first the Purusha experiences a homogeneous universe, though different from himself as Prakrit! ; in the second Prakrit! is split up into its effects (Vikriti), which are Mind and Matter, and the multitudinous beings of the- 1 This is not counted as a Tattva, being Tattvatita.

OONSOIOUSNES3 AND ITS POWEE (SKIVA-SHAKTl) 41

ciniverse 'wliicli these compose. Shakti as Prakriti first ovolves mind (Buddhi, Ahangkara, Manas) and senses (Indriya), and then sensible matter (Bhiita) of fivefold form .(“ ether,” “ air,” “ fire,” “ water,” “ earth ”) derived from the supersensible generals of the sense-particulars called Tanmatra. When Shakti has entered the last and grossest Tattva (“ earth ”)— that is, solid matter— there is nothing further for Her to do. Her creative activity then ceases, •and She rests. She rests in Her last emanation, the ■“ earth ” principle. She is again coiled and sleeps. She is now Kundali Shakti, whose abode in the human body is the earth centre or Muladhara Chakra. As in the supreme state She lay coiled as the Mahakundali round the Supreme Shiva, so here She coils round the Svayambhu Lingga in the Muladhara. This last centre or Chakra and the four above it are centres of the five forms of Matter. The sixth <;entre is that of Mind. Consciousness and its processes through' Shakti prior to the appearance of Maya are realised in the seventh lotus (Sahasrara-padma) and centres intermediate between it and the sixth or Ajna Mind centre.

The Mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sharada Tilaka, wherein it is said that from the Sakala Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued Shakti (Shakti Tattva) ; from the latter Nada (Sadakhya Tattva); and from Nada evolved Bindu (Tshvara Tattva),* which, to distinguish it from the Bindu which follows, is called the Supreme Bindu (Para-Bindu). NMa and Bindu

1 These terms have not the ordinary English meaning, but denote the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Puja) they are symbolised by the following ingredients (Upachara) : Pushpa (flower), ether ; Dhupa (incense), airj Dipa (light), fire; Naivedya (food-olfering), water; Ohandana (sandal), earth. Sachchidananda-vibhavat sakalat parameshvarat Asichchhaktis tato iiMo n^M foindu-samudbhavab

Ill®p

ililllilliliiplilll

supreme changeless state (Parasamvit)^ is a unitary experience in which the “ I ” and “ This ” coalesce into a unity in which neither are perceived as such.

In the kinetic or Shakti aspect, as presented by the pure categories, experience recognises an “ I ” and “ This,” but the latter is regarded, not as something opposed to and outside the “ I,” but as part of a one self which has two sides — an “ I ” (Aham) and “ This ” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the “ This,” and then to equality of emphasis on the “ I ” and “ This ” as a preparation for the dichotomy in consciousness, which follows.

The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya — and its limitations — ^the result of the operation of the Kanohukas. Here the- “ This ” is not seen as part of the self, but as opposed to and without it as an object seen outside. Each consciousness thus became inutually exclusive the one of the other., The states thus described are threefold : a transcendent mingled “ I ” and “ This,” in which these elements of experience are as such not perceived ; a pure form of experience intermediate between the first and last, in which both the “ I ” and the “ This ” are experienced as part of the one self; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ 1 ” and the “ This,” in which an outer object is presented to the consciousness of a knower. This last stage is itself twofold. In the first the Purusha experiences a homogeneous universe, though different from himself as Prakriti; in thesecond Prakriti is split up into its effects (Vikriti), which are Mind and Matter, and the multitudinous beings of the 1 This is not counted as a Tattva, being Tattvatita.

CONSCIOUSNESS AND ITS POWER (SEIVA-SHAKTl) 41

universe which these compose. Shakti as Prakriti first evolves mind (Buddhi, Ahangkara, Manas) and senses (Indriya), and then sensible matter (Bhiita) of fivefold form

“ water,” “ earth ”) ^ derived from ■als of the sense-particulars called When Shakti has entered the last and grossest is, solid matter — there is nothing Her creative activity then ceases,

the supersensible gener;

Tanmatra,

Tattva (“ earth ”) — that further for Her to do. and She rests. She rests in Her last emanation, the earth ” principle. She is again coiled and sleeps. She is now Kundali Shakti, whose abode in the human body is the earth centre or Muladhara Chakra. As in the supreme state She lay coiled as the Mahiikundali round the Supreme Shiva, so here She coils round the Svayambhu Lingga in the Muladhara. This last centre or Chakra and the four above it are centres of the five forms of Matter. The sixth ■centre is that of Mind. Consciousness and its processes through' Shakti prior to the appearance of Maya are realised in the seventh lotus (Sahasrara-padma) and centres intermediate between it and the sixth or Ajna Mind centre.

The Mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sharada Tilaka, wherein it is said that from the Sakala Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued Shakti (Shakti Tattva) ; from the latter Nada (Sadakhya Tattva); and from Nada evolved Hindu (Tshvara Tattva),® which, to distinguish it from the Bindu which follows, is called the Supreme Hindu (Para»Bindu). Nada and Bindu

^ These terms have not the ordinary English meaning, hnt denote the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Puja) they are symbolised by the following ingredients (Upachara) : Pushpa (flower), ether ; Dhupa (incense), air; Dipa (light), fire; Naivedya (food-offering), water; Ohandana (sandal), earth. Sachchidananda-vibhavat sakalat parameshvarat Asichchhaktis tato nMo iiMM bindu-samudbhavah

lWii|

iRiil

CONSCIOUSNESS AND ITS POWER (sHIYA-SHAKTl) 43

phases of tlie Cliandrabindu, or Nada, Bindu, Shakti^ and Shanta of the Om and other Bija Mantras. Its abode is Satyaloka, which within the human body exists in the pericarp of the thousand-petalled lotus (Sahasrara) in the highest cerebral centre. * The Sharada ^ then says that this Parabindu, whose substance is Supreme Shakti, divides itself into three — that is, appears under a threefold aspect. There are thus three Bindus, the first of which is called Bindu,^ and the others Nada and Bija. Bindu is in the nature of Shiva and Bija of Shakti.^ Nada is Shiva-Shakti — that is, their mutual relation or interaction (Mithah samavayah) ^ or Yoga (union), as the Prayogasara calls it. ^ The threefold Bindu (Tribindu) is supreme (Para), subtle (Siikshma), and gross (Stiila).® Nada is thus the union of

^ Karyya, ov produced, Bindu, to distinguish it from the causal (Karana) Bindu or Parabindu.

3 iii the case of the Mantras, Bija (according to the Kulachudamani, V, 58) is the first letter of a Kuta or group and what follows is Shakti. Thus in the Mantra “ Krim,” K is Bija and R and I are Shakti. By the Bija form is made (Bijena Murtikalpana.)

4 Parashaktimayah sakshat tridha sau bhidjate punah Bindur nado bijam iti tasya bhedah samiritah Binduh shivatmako bijang shaktir nMas tayor mithah Samavayah samakhyatah sarvagamavisbaradaih (Oh. I).

The first word of the third line reads better as Binduh shivatmako than as Bindur nadatmako, as some MSS., such as that from which I quoted in Introduction to the Mahanirvana. The Commentary to V, 40, post, also speaks of Bindu as being ISTadatmaka, but explains that that means Shivatmaka. See also to the same effect Kriyasara.

5 See Ragbava Bbatta’s Gomm. on Cb. I. v. 8 of Sharada.

Mrgunab sagunasb cbeti sbivo jneyah sanatanab hTirgunachcbaiva sangjata bindavas traya eva cba Brabmabindur visbnubindu rudrabindur mabeshvari.

The verse as cited in Pranatosbini (p. 13) reads in second line INirguoasbcbaiva ; but this must be a mistake for Nirgunacbcbbaiva, for the Bindus themselves are not nirguna, but spring from it.

6 Asmacb cba karanabindob sakasbat kramena karyyabindus tato nMas tato bijam iti trayam utpannam tad idang parasuksbmasthulapadaih kathyate (Lalita-Sabasranama, Comm.).

These represent the Chit, Cbidacbit, Acbit aspects of nature. Cbidangsbah chidachinmisbrah acbidangshasbcba teshangrupani (Bhas-

44 THE SIX CENTRES ANC THE SERPENT POWER

these two in creation. As the Text says (v. 40), it is by this division of Shiva and Shakti that there arises creative ideation (Srishti-Kalpana). The causal Bindu is from the Shakti aspect undifferentiated Shakti (Abhedarupa Shakti) with all powers (Sarvashaktimaya) ; from the Prakx’iti aspect Trigunamayi Mulaprakriti ; from the Devata aspect the unmanifest (Avyakta) ; from the Devi aspect Shanta. The three Bindus separately indicate the operations of the three powers of will (Ichchha), knowledge (Jnana), and action (Kriya), and the three Gunas (Rajas, Sattva, Tamas) ; also the manifestation of the three Devis (Varna, Jyeshtha, Raudri) and the three

(Ravi), Moon (Chandra), and Fire (Agni), terms constantlyappearing in the works here translated.

In Sun there are Fire and Moon.^ It is known as Mishra Bindu, and in the form of such is not different from Paramashiva, and is Kamakala.^ Kamakala is the Triangle of divine desire formed by the three Bindus — that is, their collectivity (Samashtirupa).® This Kamakala is the root (Mula) of all Mantra. Moon (Soma, Chandra) is Shiva Bindu, and white (Sita Bindu) ; Fire (Agni) is Shaktibindu, and red (Shonabindu) ; Sun is a mixture of the two. Fire, Moon, and Sun are the Ichchha, Jnana, Kriya Shaktis (will, knowledge, action). On the material plane the white Bindu assumes the form of semen (Shukra), and the red Bindu of menstrual fluid (Rajasphala, Shonita), Mahabindu is the state before the manifestation of Prakriti.'* All three Bindus — that is, the Kamakala — are Shakti, though one may indicate predominantly the Shiva, the other the Shakti aspect. Sometimes Mishra Bindu is called Shakti Tattva, to

Te jnanechclilia-kriyatmano vahnindvarka-svarupinab.

Icbchha kriya tatha jnanang gauri brabmi tu vaisbnavi

Tridba sbaktih sthita yatra tatparang jyotir om iti.

As the author of the Pranatoshini (p. 9) says, the names are not tO' be read in the order of words (Pratishabdam), otherwise Jnana would be associated with Vaishnavi, but according to the facts (Yatha sambhavam) as stated in the text. According to this account it would seem that Jnana, Sattva, and Kriya Tamas in note 1 should be transposed.

1 It is Agnishomamayah. See Tika, vv. 6, 7, of KtoakalavilAsa. See my “ Garland of Letters ’h

2 That is, Kamayukta Kala, Kala with creative will (here its mani* festation).

MahabinduParamashiva:Mishrabindu:Ravi=:Kamakala.

Ravi-paramashivabhinna mishrabindurupa Kamakala.

3 As Ravi or Surya (Sun) Bindu is in the form of Parashiva, and in it are the other two Bindus, it is the Samashtirupa of them, and ia thus called Kamakala.

4 This, which isO, becomes ? ? — that is, Chandra, Ravi, and Ra

THE SIX OENTBES AND THE SBBPENT POWER

denote the supremacy of Shakti, and sometimes Shiva Tattva, to denote the supremacy of the possessor of power (Shaktiman). It is of coupled form (Yamalariipa). There is no Shiva without Shakti, nor Shakti wdthout Shiva/ To separate ^ them is as impossible as to sepai’ate the moving -wind from the steadfast ether in which it blows. In the one Shiva-Shakti there is a union (Maithuna),^ the thrill of which is Nada, whence Mahabindu is born, which itself becomes threefold (Tribindu), which is Kamakala.^ It is said in the Sharadii-Tilaka that on the “ bursting ” or differentiation of the Supreme Bindu there was unmanifested “ sound ” (Shabda).® Tins nnmanifested Shabda is through action (Kriya Shakti) the source of the manifested Shabda and Artha described later.®

1 Tayor yad yamalang rupang sa sanghatta iti smritah Anandashaktih saivokta yato visbvang visrijyati iSTa Shivah Shaktirabito na Shaktih Sbivavarjita.

(Tantraloka-Abiiika, S.)

“The coupled form of these two (Shiva- Sbakti) is called junction. That is called the blissful Shakti from which creation arises*. There is no Shiva without Shakti, nor Shakti without Shiva.”

® On the physical plane this word denotes sexual union,

4 In the Shrichakra this is in the region of Baindava Chakra, the highest, fol^wed by^ the triangular Chakra, which is Kameshvari, Bhagamahni, and Vajreshvari. See further as to Ktoakala, post.

^ Bhidyamanat parad bindor avyaktatmaravo ’ bhavat Shabdabrahmeti tang prahuh sarvagamavisharadah.

(Sharada Tilaka, Ch. I.)

It will be observed that in this verse the first Bindu is called Para, and to make this clear the author of the Pranatoshini adds the followinonote : ®

. Paradbindorityanena shaktyavastharupo yah prathamo bindustasmat (By Parabmdu is meant the first Bindu, which is a state of Shakti). See “ Garland of Letters ”.

® See Raghaya Bhatta, Comm. Ch, I. y. 12, Sharada, and the same. Kriyashaktipradhanayah shabda-shabdarthakaranam Frakriter bindurupinyah shabdabrahmabhavat param.

^“larnava Tantra (Khanda 5, IJIlasa I) says, the one Brahman has twofold aspect as Paramahrahman (transcendentl and Shabda.

The Brahman as the source of language (Shabda) and ideas on one hand, and the objects (Artha) they denote on the other, is called Shabdabrahman, or the Logosd From this differentiating Bindu in the form of Prakriti are evolved the Tattvas of Mind and Matter in all their various forms, as also the Lords of the Tatt'vas (Tattvesha) — that is, their dii’ecting intelligences — Shambhu,® the presiding Devata over the Ajna Chakra, the centre of the mental faculties ;• and Sadashiva, Isha, Rudra, Vishnu, Brahma, the Devatas of the five forms of Matter, concluding with Prithivi (“ earth ”) in the Muladhara centre, wherein the creative Shakti, having finished Her work, again rests, and is called Kundalini.

Just as the atom consists of a static centre round which moving forces revolve, so in the human body Kundalini in the “ Earth-Chakra ” is the static centre (Kendra) round which She in kinetic aspect as the forces of the body works. The whole body as Shakti is in ceaseless movement. Kundali Shakti is the immobile support of all these operations. When She is aroused and Herself moves upwards,. She withdraws with and into Herself these moving Shaktis,

brahman (immanent). Shabdabrahmaparambrahmabhedena brahmanor dvaividhyam nktam. (And see also Slirimad Bhagavata, 6 Sbandha, 16 Ch.) Tena shabdartbarapavishishtasya sbabdabrahmatvam avadharitam (Pranatosliini, 13j.

1 It is said in the Pranatoshini, p. 22, that Shamhhn is the “ asso* ciate of time ” (Kalabandhu), because Kaia in the form of NMa assistsin giving birth to Him and the other Devatas,

2 Atha bindvatmanah shambhoh kalabandhoh kalatmanah

Ajayata jagat-sakshi sarvavyapi sadashivah

Sadashivat bhaved Ishas tato Rudrasamudbhavah

Tato Vishnns tato Brahma tesham evam samndbhavah.

Here they are mentioned in connection with the form creation- (Artbasrishti). The Pranatoshini says: Atra arthasrishtau punah • rndradinam utpattista artharupena. Purvam tesham ntpattih shabdarupena, ato na paunaruktyam iti kala niaya tadatmanas tadntpannatvat.

and then unites with Shiva in the Sahasriira Lotus. The process upward (evolution) is the reverse of the involution ■above described. The Worlds are dissolved (lay a) from time to time for all beings. The perfected yogi dissolves the Universe for all time for himself. Yoga is thus Laya.

Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body — that is, the Tattvas mentioned, extending from Prakriti to Prithivi. It is of these Tattvas that the Chakras are centres. Secondly, an explanation is required of the doctrine of “ Sound ” (Shabda), which exists in the body in the three inner states (Para, Pashyanti, Madhyama), and is expressed in uttered speech (Vaikhari). This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the “ Garland of Letters ” which is distributed throughout the six bodily centres.

EMBODIED COHSOIOUSNBSS (JlVATMA)

The Transcendental Consciousness is called the Supreme Self or Atma. The consciousness which is either in fact embodied or liable to be embodied is the Jivatma. These are but names for differing aspects of the same Self or Atma. In the first case Consciousness is liberated from, and in the second it is with, form. As Consciousness is in itself formless, form is derivable from its power (Shakti), This power is Prakriti Shakti — that is, the immediate source and the constituent of Mind and Matter. The corresponding consciousness-aspect of the same power is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.^ Here is meant ^ limited consciousness — limited by the associated Prakriti and Her products of Mind and Matter. In this sense the term Purusha does not mean merely a human being, or indeed any animal, but all beings and things which are centres of expressed or hidden consciousness. In this sense an atom of sand is a Purusha — that is, a consciousness identifying itself with that particular form of solid matter faintly showing such consciousness in atomic memory and in its response to stimuli. For with that with which man identifies himself that he becomes. This is from the philosophical aspect. More popularly by Purusha, as by

1 So it is said Purushati na parang kinchit sa kashtha sa paragatih.

THE SIX OENTEES AND THE SERPENT POWER

Jiva, is Tneant sentient being with body and senses — that is, organic lifed Man is a microcosm (Kslindrabrahmanda)d The world is the macrocosm (Brahmanda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves w'orship, placing on their heads the dust of Her feet. In evervthing there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “ Ruler within ” {Antaryamin) or “Inner self” (Antaratina).® All else is His poAver as Mind and Matter. Whatever of Mind or AJatter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Vishvasara Tantra : “ What is here is there. What is not here is nowhere.”^ In the body there are the Supreme Shiva- Shakti who pervade all things. In the body is Prakriti bhakti and all Her products. In fact, the body is a vast magazine of power (Shakti). The object of the Tantric

, 1 DeheBdriyadiynktah chetano jivah. The Knlarnava Tantra, I.

7-9, describes the Jivas as parts of Shiva enveloped in Maya Cwhich

EMBODIED CONSOIODSNESS (jIVATMA)

rituals is to raise these various forms of power to their full expression. 'Phis is the work of Sadhana'. The Tantras say that it is in the power of man to accomplish all he wishes if he centres his will thereon. And this must be so, for man is in his essence one with the Supreme Lord (Ishvara), and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers is Kundali Shakti. The centre in which the quiescent consciousness is realised is the upper brain or Sahasrara, whence in the case of the Yogi, the Prana escapes through the Brahmarandhra at death. (See Plate VIII.} The Mind and Body are constituted of the products of Prakriti. Both having the same origin, each, whether Mind or Matter, are “ material ” things— that is, they are of the nature of forces,^ and limited instruments through which Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti is not scientific Matter. The latter is only its grossest product, and has no lasting existence. Prakriti is the ultimate “material” or substantive cause of both Mind and Matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.^

1 So Herbert Spencer holds, in conformity with Indian doctrine, that the universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see my volumes so entitled.

2 The word has been said to be derived from Kti and the affix Min, which is added to express bhuva, or the abstract idea, and sometimes the Karma, or object of the action, coixesponding with the Greek affix sts. Ktin inflected in the nominative becomes tih, it's. Prakritis therefore has been said to correspond with cj)va'i<; (nature) of the Greeks ( Saner jee, “ Dialogues on Hindu Philosoph 3 %” 24). It is also called Pradhana. Pra-}- dha + anat=Pradhatte sarvam atmani, or that which contains all thing.s in itself ; the source and receptacle of all matter and form. Pradhana also literally means “ chief ” (substance), for according to Sangkhya it is the real creator.

OA THE SIX CENTRES AND THE SERPENT POWER

What She is in Herself cannot be realised. She is only known by Her • effects.^ Mulaprakriti is the noumenal cause of the phenomenal world from which creation arises.*^ Ultimately, as it is in itself (Svarupa), Prakriti Shakti, like all else, is Consciousness, for Consciousness as Power and Consciousness are one.® Consciousness, however,

assumes the role of Prakriti— that is, creative power

universe. Her substance consists of the

^-1 principle which are called

The general action of Shakti is Prakriti, in fact, 'like the maien’o.

when evolving the Gunas or modes of this natural Sattva, Pajas, Tamas, to veil consciousness. pima of the Thomistic philosophy, is a finitisivg principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.® So do all the Gnnas. But one

V 1 Prakriti in Prapanchasara Tantra

but not She. It cannot be seen by the eyes.” Kena^ Fp., 1-6 : “ Yat ^akshusha na pashyati.” She is beyond the senses' Hence the rishati addresses the Devi (11. 44) as idrigiiyavinirdeshva (who is not o be particularly pointed out as being this or that).' See Sharada n ®“'^,7'®bva8ara Tantras, cited in Pranatoshini,

inconceivable: with form (Vikriti) yet Herself (Mulaprakriti) formless. Mahanirvana Tantra, IV 33-35

’'whilst Maya is Anir-

irlat neither Sat nor Asat, Chit is definable

® Kriteh prarambho yasyah. That is, by which creation (Srishtil

Sadananda’s_ Comm, on 4th Mantra of Isha Up. “The chanpless Brahman which is consciousness appears in creation as MaS which IS Brahman (Brahmamayi) consciousness (Chidrilpini') holdinoin Herself unbeginning (anadi) Karmik tendencis (SastSa?

CbinmayT Ind'Vs despiteleLg

^ ^ ^ principle these Gunas are Chit-

^ The three Gunas are Prakriti. The Devi as in thp fn,.,,, r.t Prakriti, is called Trigunatmika (who is composed ’of the three Gnnas) All nature which issues from Her. thfi H-roof

does it less and another more. The first is Sattvaguna, the function of which, relative to the other Gunas, is to reveal consciousness. The greater the presence or power of Sattvaguna, the greater the approach to the condition of Pure Consciousness. Similarly, the function of Tamas Guna is to suppress or veiZ consciousness. The function of Rajasguna is to mahe active— is,, it works on Tamas to suppress Sattva, or on Sattva to suppress Tamas.^ The object and the effect of evolution, as it is of all Sadhana, is to develop Sattvaguna. The Gunas <ilwajs coexist in everything, but variously predominate. The lower descent is made in the scale of nature the more Tamasguna prevails, as in so-called “ brute substance,” which has been supposed to be altogether inert. The higher ascent is made the more Sattva prevails. The truly Sattvik man is a divine man, his temperament being 'Called in the Tantras Divyabhava Through Sattva-guna passage is made to Sat, which is Chit or pure Consciousness, by the Siddhayogi, who is identified with Pure Spirit.

Prakriti exists in two states, in one of which (so far as any effect is concerned)^ She is quiescent. The Gunas are then in stable equilibrium, and not affecting one another. There is -no manifestation. This is the unmanifest {Avyakta), the potentiality of natural power (naktra

1 tn the words of Professor P. Mukhyopadbjaya, dealing with the matter monistically, these are the three elements of the Life-Sti ess on the surface of pure Consciousness — namely, presentation (Sattva), movement (Rajas), and veiling (Tamasl, which are the three elements •of creative evolution (“The Patent Wonder,” p. 19).

Those in whom Rajas Guna is predominant, and who work that 'Guna to suppress Tamas, are Vira (hero), and the man in whom the Tamasguna prevails is a Pashu (animal).

® The three gunas are essentially changeful. Naparinamya kshanamapyavatishthante gunah (the gunas do not remain for a moment withont raovenient). Vaohaspati Misra ; Sangkhya-Tattva-Kaumndi, 16th Karika. The movement is twofold: (a) Sarupaparinama or Sadrisha

natumns)} When, however, owing to the ripening of Karma, the time for creation takes place, there is a stirring of the G-nnas (Giinakshobha) and an initial vibration (Spandana), known in the Mantra Shastra as Cosmic Sound (Sabdabrah man). The Gruuas affect one another, and the universe made of these three Gunas is created. The products of Prakriti thus evolved are called Yikara or Vikriti.® Vikriti is manifest (Vyakta) Prakriti (inihAm natnmta). In the infinite and formless Prakriti there appears a strain or stress appearing as form. On the relaxation of this strain in dissolution forms disappear iii formless Prakriti, who as power (Shakti) re-enters the Brahman- Consciousness. These Vikritis are the Tattvas issuing from Prakriti,® the Avidyii Shakti — namely, the different categories of Mind, Senses, and Matter.

The bodies are threefold : causal (Karanasharira, or Parasharira, as the Shaivas call it), subtle (Suksbmasharira), and gross (Sthulasbarira). These bodies in which the Atma is enshrined are evolved from Prakriti Shakti, and are constituted of its various productions. They form

1 This is, in fact, the definition of Prakriti as opposed to Vikriti : Sattvarajastamasang samyavastha prakritih. Sangkhya Kanmadi Karika 3 : Sangkhya Pravachana, I. 61.

2 Vikara or Vikriti is something -which is really changed, as curd from milk. The former is a Vikriti of the latter. Vivartta i.s apparent hut unreal change, such as the appearance of what was and is a rope as a snake. The Vedantasara thus musically defines the two t<?rms :

Satattvato’ nyathapratha vikara ityudiritah Atattvato’ nyathapratha vivarta ityudiritah.

Under V. 40 of the Shatehakra the commentator speaks of Vikriti as a reflection (Pratibinibata) of Prakriti. It is Prakriti modified.

3 As already explained, there are 1’attvas which precede the Purnsha-Prakritl Tattvas. IStymologieally Tattva is an abstract derivation from the pronoun “ Tat ” (that), or Thatness, and may, it. has been pointed out, be compared with the Hfficceitas of Duns Scotus. The Tattva in a general sen.se is Truth or Braliman But in the Sankhya it has a technical sense, being employed as a concrete term to denote the eight •“ prodncens,” the sixteen “productions,” and the twenty -fifth Tattva or Purusha.

EMBODIED CONSCIOUSNESS (JIVA'J'MA) 55

the tabernacle of the Spirit (Atma), which as the Lord is “in all beings, and who from within all beings controls them Tim i)ody of the Lord (Ishvara) is pure Sattvagvina (Shnddhasattvagunapradhana).* This is the aggregate Prakriti or lilajm of Him or Her as the Creator- Ci'eatrix of all things. Jiva, as the Knlarnava Tantra® savs, is bound bj the bonds (Pasha) ; Sadashiva is free of them.^ The foiuner is Pashu, and the latter Pashupati, or Lord of Pashas (Jivas). That is, IshvarH is not affected by Her own Hava. She is all-seeing, all-knowing, allptnverful. Ishvara thus rules Maya. Jiva is ruled by it. From this standpoint the Mother and Her child the Jivaai’e not, thus, the same. For the latter is a limited consciousness subject to error, and governed by that Mayii-shakti of Hers which makes the world seem to be different from what it in its essence is. The body of Jiva is therefore known as the individual Prakriti or Avidya, in which there is impure Sattva, and Rajas and Tamas (Malinasattvagunapradhana). But in the Mother are all creatures. And so in the Trishati ® the Devi is called “ in the form of ■one and many letters ” (Ekanekaksharakritih). As Eka She is the Ajiuina which is pure Sattva and attribute

1 Yah sarveshn bhfiteshu tishtlian ; yah sarvani bhutany antaro yamayati (Brlh. Up., iii. 7, 15). The Jiva is thus Cliaitaiiyarupa with the Upadhi ajnana and its effects, mind and body, and which is Abhimaiiin, or attributor to itself, of the waking, etc., states.

2 Shangkara’s Bhashya, II. 3-45. The Jiva is Chaitanya distin-

THE SIX CENTEES AND THE SEEPENT POWER

(TJpacllii) of Islivara ; as Aneka She is Upadhi or vehicleof Jiva. Whilst Ishvara is one, Jlvas are many, ^ according to the diversity in the nature of the individual Prakriti caused by the appearance of Rajas and Tamas in it in differing proportions. The Atinii appears as Jiva in the various forms of the vegetable, animal, and human worlds.

The first or Causal Body of any particular Jiva, therefore, is that Prakriti (Avidyii Shakti) which is the cause of the subtle and gross bodies of this Jiva which are evolved from it. This body lasts until liberation, when the Jivatma ceases to be such and is the Paramatmu orbodiless Spirit (Videba Mukti). The Jiva exists in this body dniing dreamless sleep (Sushnpti).

The second and third bodies are the differentiations through evolution of the causal body, from which first proceeds the subtle body, and from the latter is produced the gross body.

The Stddle Body, -which is also called Linga Sharira or Puryashtaka, is constituted of the first evolutes (Vikriti) from the causal Prakritic body — namely, the Mind (Antahkarana), the internal instrument, together with the external instruments (Bahyakarana), or the Senses (Indriya), and their supersensible objects (Tanmatra). The third or gross body is the body of “ matter ”■ which is the gross particular object of the senses * derived from the'supersensibles.

Shortly, this subtle body may be described as the Mental Body, as that which succeeds is called the gross body, of Matter. Mind is considered by itself, that is as dissociated from Consciousness -which is never the case, an unconscious force which breaks up into particulars the

^ According to another Yedantic wiew there is only one jiva.

2 The definition of a Bhuta (sensible matter) is that which can be seen by the outer organ, such as the eye, ear, etc.

Experience-Whole which is Chit. It is called the “ working within ” or “ internal instrument ” (Antahkarana), and is one only, but is given different names to denote the diversity of its functions. ^ The Sangkhya thus speaks of Buddhi, Ahangkara, Manas, to which the Vedanta adds Chitta, being different aspects or attributes (Dharma) of Mind as displayed in the psychical processes by which the Jiva knows, feels, and wills.

These may be considered from the point of view of evolution — that is, according to the sequence in which the limited experience of the Jiva is evolved — or from that in which they are regarded after creation, when the experience of concrete sense objects has been had. According to the former aspect, Buddhi or Mahat Tattva is the state of mere presentation ; consciousness of being •only, without thought of “ I ” (Ahangkara), and unaffected by sensations of particular objects (Manas and Indriyas). It is thus the impersonaIJiva Consciousness. Ahangkara, of which Buddhi is the basis, is the personal consciousness which realises itself as a particular “ I,” the experiencer. The Jiva, in the order of creation, first experiences in a vague general way without consciousness of the self, like the experience which is had immediately on waking after sleep. It then refers this experience to the limited self, and has the consciousness “ I am So-and-so

Manas is the desire which follows on such experience, and the Senses (Indriya) and their objects are the means whereby that enjoyment is haid which is the end of all will to life. Whilst, however, in the order of evolution Buddhi is the first principle, in the actual working of the Antahkarana after creation has taken place it comes last.

It is more convenient, therefore, to commence with the sense-objects and the sensations they evoke. The 1 Sangkliya Pravactana Sutra, II. 16. See my vol. on “ Mind ”.

illMp

flpillii

stiiH

THE SIX CENTBES AND THE SEHDENT POWEE

experiencer is affected by Mattel' in five different ways, giving rise in him to the sensations of hearing, touch and feel,^ colour and form® and sight, taste, and smell.® But sensible perception exists only in respect of particular objects and is thus perceived in its variations only. But there exist also general elements of the particulars of sense-perception. That general ideas may be formed of particular senseobjects indicates, it is said, ^ their existence in some |>arts of the diva’s nature as facts of experience ; otherwise the generals could not be formed from the particulars given by the senses as the physical facts of experience. This ” general is called a Tanmatra, which means the “ mere thatness,” or abstract quality, of an object. Thus, the Tanmatra of a sound (Shabdatanmatra) is not any particular sensible form of it, but the “ thatness ” of that sound — that is, that sound apart from any of its particular variations stated. The Tanmatras have, therefore, aptly been called the “ generals of the sense particulai’S ” ® — that is, the general elements of sense perception. These necessarily come into existence when the senses (Indriya) are produced ; for a sense necessitates something which can be the object of sensation. These Siikshma (subtle) Bhutas, as they are also called, are not ordinarily themselves perceived, for they are supersensible (Atindriya). Their existence is only

1 See post ; also ray volume on “ Matter

2 Bupl. is primarily colour. By means of colour form is perceived,, for a perfectly colourless thing in not perceivable by the gross senses.

3 The other objects of the senses are the speakable, prehexjsifole, approachable, excitable (that which is -within the genitals), and excretabie. Each sense is suited to a particular class of influences — touch to solid pressure, hearing to aerial pressure, taste to liquid, light to liiramous rays ” (Bain: “ Mind and Body,” p. 22, 1892).

See Sangkhya Pravachana Sutra, II. 26-28, 40 ; Sangkhya Tattva Kaumndi, 27 Karika.

4 See for this in greater detail J. 0. Chatterji’s “ Kashmir Shaivaism,” 125.

5 See post.

mediately perceived througb. the gross particular objects of which they are the generals, and which proceed from them. They can be the objects of immediate (Pratyaksha) perception only to Yogisd They are, like the gross senseobjects derived from them, five in number— namely, sound (Shabdatanmatra), touch and feel ^ (Sparshatanmatra), colour and form (Rupatanmatra), flavour (Rasatanmatra), and odour (Gandhatanmatra) as universals. Bach of these evolves from that which precedes itd

Sensations aroused by sense-objects are experienced by means of the outer instruments (Bahyakarana) of the Lord of the body, or senses (Indriya), which are the gateways through which the Jiva receives worldly experience. These are ten in number, and are of two classes : to., the five organs of sensation or perception (Jnanendriya), or ear (hearing), skin (feeling by touch), eye (sight), tongue (taste), and nose (smell) ; and the five organs of action (Karmendriya), which are the reactive response which the self makes to sensation — namely, mouth, hands, legs, anus, and genitals, whereby speaking, grasping, walking, excretion, and procreation, are performed, and, through which effect is given to the Jiva’s desires. These are afferent and efferent impulses respectively.

The Indriya, or sense, is not the physical organ, but the faculty of mind operating through that organ as its instrument. The outward sense-organs are the usual means whereby on the physical plane the functions of hearing and so forth -are accomplished. But, as they are mere instruments and their power is derived from the mind, a Yogi

1 So it is said Tani vastuni tanmatradini pratyaksha-vishayani (that is, to Yogis).

2 Whereby the thermal quality of things is perceived.

^ In a general way the last four correspond with the Yaisheshika Paramanus. There are diferences, however. Thus, the latter are

60 THE SIX OENTBES AND THE SEBPINT POWEB

may accomplisli by tbe mind only all that may

,neans of iheae physical organs wrthont the use of tl.e

““toK reference to their phyeioal ““‘tf “‘“I!;;

not as ther are in themselves, the classes into n Inch the

^f'the Jlva desiring to kno. and act ^

claims to accomplish without the use of the s bteot

ordinarily done hy their means. So a hypnotic 1 sul^,.^c can perceive things, even when no ns ° physical organs ordinarily necessaiy fo . L ^ 1^3

made.' The fact of there being a

not necessarily involve the same number ot Inclri} as. a “t of .-^otng ■■ done by means of the band (as by a c^

is to be regai-ded really as an operation of the Mi pa ^^t

feet (Padendriya), even though tbe band lb ^ ‘

Indriva for handling.' By the instruinentahtj ot tlm IndriVas things are perceived and action is taken with reference to them. The Indriyas are_not, ^®^®J2cTtress

in themselves for this purpose. ^ In the hrb P ^ ^

attention (Alochana) co-operates ttere is ,

To be “ absent-minded ” is not to know what is happening.

Itotiok must therefore co-operate with ‘be senses heio e

+ldP latter can “give” the experiencer anything at all. sL'rit one afd the same moment the expeneneer is BiihjJt to receive a countless number of sensations win

1 See “ Kashmir Shaivaism,” hj J- C. Mad', leTd

t/ThSe ^ti'Shi..; tneeis a.d sielt her toes.

2 Tantrasara Abxiika, 8.

come to and press upon him from all sides. If any of these^ is to be brought into the field of consciousness, it must beselected to the exclusion of others. The process of experience is the selection of a special section from out of a general whole, and then being engaged on it, so as to makeit one’s own, either as a particular object of thought or a particular field of opei’ation.^ Lastly, as Western psychology holds, the senses give not a completed whole, but a manifold — the manifold of sense. These “ points of sensation ” must be gathered together and made into a whole.. “These three functions of attention, selection, and synthesising the discrete manifold of the senses, are those belonging to that aspect of the mental body, the internal agent (Antahkarana), called Manas.^ Just as Manas is necessary to the senses (Indriya), the latter are necessary for Manas.. For the latter is the seat of desire, and cannot exist by itself. It is the desire to perceive or act, and thereforeexists in association with the Indriyas.

Manas is thus the leading Indriya, of which the senses: are powers. For without the aid and attention of Manas the other Indriyas are incapable of performing their respective offices ; and as these Indriyas are those of perception and action, Manas, which co-operates with both is said to partake of the character of both cognition and action.

Manas, through association with the eye or other sense,, becomes manifold, being particularised or differentiated by its co-operation with that particular instrument, whicL cannot fulfil its functions except in conjunction with

Manas.

1 So in the Text here translated fost, Manas is spoken, of as a doorkeeper -who lets some enter, and keeps others outside.

2 See “Kashmir Shaivaism,” 94-114. This is the San^^ Vedantic definition. According to the Vaisheshika, Manas is which gives knowledge of pleasure, pam, and Jivatma (I am So-and so)..

Rill

62 THK SIX CENTRES ANB THE SERPENT POWER

Its function is said to be Sangkalpa-Vikalpa. That is, selection and rejection from the material provided by the Jnfinendriya. When, after having been brought into contact with the sense-objects, it selects the sensation which is to be presented to the other faculties of the mind, there is Sangkalpa. The activity of Manas, however, is itself neither intelligent result nor moving feelings of pleasure or pain. It has not an independent pow'er to reveal itself to the experience!’. Before things can be so revealed and realised as objects of perception, they must be made subject to the operation of Ahangkara and Buddhi, without whose intelligent light they would be dark forms unseen and unknown by the experience!’, and the efforts of Manas but blind gropings in the dark. Nor can the images built up by Manas affect of themselves the experiencer so as to move him in any way until and unless the experiencer identifies himself with them by Ahangkara — that is, by making them his own in feeling and experience. Manas, being thus an experience of activity in the dark, unseen and unrevealed by the light of Buddhi, and not moving the experiencer until he identifies himself with it in feeling, is one in which the dark veiling quality (Tamas guna) of Shakti Prakriti is the most manifest.^ This Guna also prevails in the Indriyas and the subtle objects of their operation (Tanmatra).

Ahangkara the “ I-raaker” is self-arrogation® — that is, the realisation of oneself as the personal “ I ” or selfconsciousness of worldly experience, in which the Jlva thinks of himself as a pai’ticular person who is in relation with the objects of his experience. It is the power of

^ See Kashmir Shaivaism,” p. 116, where the anthor cites the dictum of Kant that perceptions (Anschauung) without conceptions are blind.

2 Abhimana. Ahhixuano’hangkarah. See Sangkhya Tattva Kaumudi, 24 Karika, and Bk. 11, Sutra 16, Sangkhya Pravachana Sutra.

EMBOD[ED CONSCIOUSNESS

welded

its support/ Buddlii considerea wita retanoii to uue utuor faculties of experience is that aspect of the Antahkarana

which determines (Adhyavasayatnaika buddhih)/ “A man

is said to determine (Adhyavasyati) who, having perceived (Manas), and thought, ‘I am concerned in this matter" (Ahangkiira), and thus having self-arrogated, comes to the determination, ‘ This must be done by me’ (Kartavyam etet maya).”^ “ Must be done ” here does not refer to exterior action only, but to mental action (Manasikriya) also, such as any determination by way of the forming of concepts and percepts (“ It is so ”) and resolutions (“ It must be done ”). Buddhi pervades all effects whatever other than itself. It is the principal Tattva because it pervades all the instruments (Indriya), is the receptacle of all the Sangskaras or Karmic tendencies, and is in Bangkhya the seat of memory.* It is the thinking principle which forms concepts or general ideas acting through the instrumentality of Ahangkara, Manas, and the Indriyas. In the operations of the senses Manas is the principal; in the operation of Manas

1 Tam ahangkaram upajivya hi buddhir adhyavasyati (Sangkhya-

Tattva-Kaumiidi, supra). , .

2 Sanakhya-Pravachana, IL 13. The Sutra has Adhyavasayo buddhih ; 'but; the Commentator points out that Buddhi is not to be identified with its functions. Buddhi is thus called Nishchayakarim.

3 Sangkhya-Tattva-Kaumudi, 23rd Karika: Sarvo vyavahartta 5 locbvrmatt 4 aham atradhikrita ityabhimatya kartavyam etat maya

THE SIX ' ClKTRfiS- .AKD ' TH SERPENT POWER

the principal ; and in tiie operation oi Buddhi is the principal. With the instrument-

■ ' j Biiddlii acts, niodiacations. taking place throngli the instmnientalitj of the sense func- Buddhi which is the basis of all cognition, and resolves, and makes over objects to Purusha And so it is said that Bitddhi, determination, is the charioteer ;

Sangkalpavikalpa, is the Jlva is the Enjoy er senses,

In Bnddhi Sattvagnna predomi- Manas and the Indriyas

Ahangkara is Ahangkara ality of all of these in Buddhi tionsd It is sensation

—that is, Consciousness whose characteristic is Manas, whose characteristic is reins; and the Senses are the horses (Bhokta)— that is, Atma conjoined Avith body

Manas, and Buddhi.* nates ; in Ahangkara, Rajas , in

and their objects, Tamas. ^ ^ ^

Chitta * in its special sense is that faculty ( v ntti) bj which the Mind first recalls to memory (Smaranam) that ■of which there has been previously Annbhava or Pratyaksha Jnana— that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, Avhat has been previously known ; ^ remembrance being the calling up of that. Ohinta, again, is that faculty whereby the current of thought dwells, thinks, and contemplates upon (Chinta)® the subject so recalled by ■Smaranam, and previously known and determined by Bnddhi. For such meditation (Dhyana) is done througl

EMBODIED CONSCIOUSNESS (jIVITMA) 65

concepts. According to Vedanta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Chitta. Siingkhya, on the principle of economy of categories, regards Smaranam and Ghinta to be functions of Buddhi.^ In the -works here translated and elsewhere Ohitta is, however, currently used as a general term for the working mind — that is, as a synonym for the Antahkaraoa.® •

To sum up the functions of the subtle body : the sense-objects (Bhuta, derived from Tanmatra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahangkara, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Chit), which is the Purusha; all the Principles (Tattva) up to and including Buddhi being modifications of apparently unconscious Prakriti. Thus all the Tattvas work for the enjoyment of the Self, or Purusha. They are not to be regarded as things existing independently by themselves, but as endowments of the Spirit (Atma). They do not work arbitrarily as they will, but represent an organised co-operative effort in the service of the Enjoyer, the Experiencer, or Purusha.

The subtle body is thus composed of what are called the “ 17,” vk., Buddhi (in which Ahangkara is included), Manas, the ten senses (Indriya), and the five Tanmatra. Ho special mention is made of Prana or Vital Principle by the Sangkhya, by which it is regarded as a modification of the Antahkarana, and as such is implicitly included. The

THE SIX CENTEES AND THE SERl’ENT POWEK

Mayavadins insert the Priina pentad instead of the Tanmatrad

The Jiva lives in his subtle or mental body alone when in the dreaming (Svapna) state. For the outside world of objects (Mahabhiita) is then shut out, aiul the consciousness wanders in the world of ideas. The subtle body or soul is imperishable until Liberation is attained, when the Jivatmii, or seemingly conditioned consciousness, ceases to be sucb, and is the Supreme Consciousness or Paramiitma, Nirguna Shiva. The subtle body thus survives the dissolution of the gross body of matter, from which it goes forth (utkraman), and “ reincarnates *’ - (to use an English term) until liberation (Mukti ). The Lingasharira is not all-pervading (Vibhu), for in that case it would he eternal CSiitya), and could not act (Kriya). But it moves and goes (Gati ). Since it is not Vibhu, it must be limited (parichchhinna) and of atomic dimension i^Anuparimana). It is indirectly dependent on food. For though the material body is the food-body (Annamaya), Mind is dependent on it when associated with the gross body. Mind in the subtle body bears the Sangskaras which are the result of past actions. This subtle body is the cause of the third or gross body.

The whole process of evolution is due to the presence of the will to life and enjoyment, which is a result of Viisana, or world-desire, carried from life to life in the Sangskaras, or impressions made on the subtle body by Karma, which is guided by Ishvara. In its reaching forth to the world, the Self is not only endowed with the faculties

1 Saxigkhya-Pravacbana- Sutra, III. 9. See my volume on ‘‘ Life ” (Fraria-Shakti).

- This is transmigration or pretyabkava, which means ‘‘the arising again” (and again) — punarufcpattih pretyabhavah, as Gautama says* Pretya—having died, and Bhava=r^Hhe becoming (born into the ^vorld) again “ Again ” implies habitnalness : birth, then death, then birth, and so on, until final emancipation, which is Moksha, or Apavarga (release), as the IN^yaya calls it.

EMBODIED OONSOIODSNESS (jIVAl’Ml) 67

of tlie subtile body, but with the gi’oss objects of enjoyment on which those faculties feed. There therefore comes into being, as a projection of the Power (Shakti) of Consciousness, the yros's ftody of matter called Sthula Sharira.

The word Sharira comes from the root “ Shri,” to decay ; for the gross body is at every moment undergoing molecular birth and death until Prana, or vitality, leaves the organism, which, as such, is dissolved. The Soul (Jivatma) is, when it leaves the body, no longer concerned therewith. There is no such thing as the resurrection of the same body. It returns to dust, and the Jiva when it reincarnates does so in a new body, which is nevertheless, like the last, suited to give effect to its Karma.

The Sthula Sharira, with its three Doshas, six Koshas, seven Dhatus, ten Fires, and so forth,^ is the perishable body composed of compounds of five forms of gross sensible matter (Mahabhuta), which is ever decaying, and is at the end dissolved into its constituents at death.* This is the Vedantik body of food (Annamaya Kosha), so called because it is maintained by food which is converted into chyle (Rasa), blood, flesh, fat in bone, marrow and seed-components of the gross organism. The Jiva lives in this body when in the seething (Jagrat) state.

The human, physical, or gross body is, according to Western science, composed of certain compounds, of which the chief are W'ater, gelatine, fat, phosphate of lime, albumen, and fibrine, and of these water constitutes some two-thirds of the total weight. These substances are composed of simpler non-metallic and metallic elements, of which the chief are oxygen (to the extent of about two-thirds),

I See Introductioii to my edition ot Prapanchasara Tantra, Vol. Ill, “Tantrik Texts”.

® Decay and death are two of the six PTrinis which, with hunger and thirst, grief and ignorance, are characteristics of the body (Dehadharma) : Prapanchasara Tantra, II.

hydrogeB, carbon, nitrogen, ealcinm, and phospborns. Again, to go one step farther back, though the alleged indestructibility of the elements and their atoms is still said by some to present the character of a “ practical truth,’ well-known recent experiments go to re-establish the ancient hypothesis of a single Primordial Substance to which these various forms of matter may be reduced, with the resultant of the possible and hitherto derided transmutation of one element into another 5 since each is but one of the plural manifestations of the same iinderlying unity.

Recent scientific I'esearch has shown that this oiiginal substance cannot be scientific “ matter ’ that is, that which has mass, weight, and inertia. Matter has been dematerialised and reduced, according to cuiient hypotheses, to something which differs profoundly from matter as known by the senses. This ultimate substance is stated to be Ether in a state of motion. The present scientific hypothesis would appear to be as follows ; The ultimate and simplest physical factor from which the universe has arisen is motion of and in a substance called ether, which is not scientific “matter”. The motions of this substance give rise from the realistic point of view to the notion of “ matter Matter is thus at base one, notwithstanding the diversity of its forms. Its ultimate element is on the final analysis of one kind, and the differences in the vai-ious kinds of matter depend on the various movements of the ultimate particle and its succeeding combinations. Given such unity of base, it is possible that one form of matter may pass into another. ■

The Indian theory here described agrees with the Western speculations to which we have referred, that what the latter calls scientific or ponderable matter does not permanently exist, but says that there are certain motions or forces (five in number) which produce solid matter, and

68 THE SIX CENTEES AND THE SEEPENT POWEE

which are ultimately reducible to ether (Akasha). Akasha, however, and scientific “ Ether ” are not in all respects the same. The latter is an ultimate substance, not “ matter,” having vibratory movements and affording the medium for the transmission of light. Akasha is one of the gross forces into which the Primordial Power (Prakriti-Shakti) differentiates itself. Objectively considered it is a vibration ^ in and of the substance of Prakriti of which it is a transformation in which the other forces are observed to be operating. Lastly, Akasha is not an ultimate, but is itself derived from the supersensible Taninatra, with its quality (Guna) whereby Akasha affects the senses ; and this Tanmittra is itself derived from the mental I-making principle fAhangkiira), or personal consciousness produced from

the superpersonal Jiva-consciousness as such (Buddhi), emanating from the root-energy, or Prakriti-Shakti the -cause and basis of all forms of “ material ” force or substance. At the back of both “ matter” and mind, there is the creative energy (Shakti) of the Supreme who is the cause of the universe and Consciousness itself.

Matter affects the Jiva in five different ways, giving rise in him to the sensations of smell, taste, sight, toucl -and feel, and hearing.

As already explained, the Tanmatras are supersensible being abstract (jualities, whilst the senses perceive thei variations in particular objects only. These sense-parti culars are produced from the generals or IJniversals.

THE SIX CENTRES AND THE SERPENT POWEK

From the Shabda Tanmiitra and from the combinations of the latter with the other Tanmatras are prod need the gross Bhutas (Mahubhi'ita), Avhich as things of phj’sical magnitude perceivable by the senses appi-oach the Western definition of discrete sensible “ matter Tliese five Mahabhutas are Akasha (Ether), Vayu (Air), Tejas (Fire), Apas (Water), and Prithivi (Earth). Their development takes place from the Tanmiitra, from one unit of that which is known in sensible matter as mass (Tamas), charged with energy (Rajas) by the gradual accretion of mass and i-edistribution of energy. The result of this is that each Bhuta is more gross than that which precedes it until “Earth” is reached. These five Bhutas have no connection with the English “ elements ” so called, nor, indeed, are they elements at all, being derived from the Tanmatra. Dynamically and objectively considered they are (proceeding from Akasha) said to be five forms of motion, into which Prakriti differentiates itself : viz., nonobstructive, all-directed motion radiating lines of force in all directions, symbolised as the “ Hairs of Shiva,” ^ affording the space (Akasha) in which the other forces operate ; transverse motion ^ and locomotion in space (Vayu) ; upward motion giving rise to expansion (Tejas) ,* downward motion giving rise to contraction (Apas) ; and that motion which produces cohesion, its characteristic of obstruction being the opposite of the non-obstructive ether in which it exists and from which it and the other Tattvas spring. The first is sensed by hearing through

1 “ Kashmir Shaivaism,” p. 132, where it is suggested that the lines of the magnetic field are connected with the lines of Dik (direction) as the lines of ethereal energy.

"V ajn, as the Prapanchasara Tantra vsays, is characterised by motion (Chalanapara). The Sanskrit root Ya=- to move. See Sushrnta^ Vol. II, p. 2, ed. KaviraJ Kunja Lala Bhishagratna.

its quality (Guna) o£ sound (Shabda) tbe second by touch tbrougb resistance and feeling tbe third by sight as colour ; ^ the fourth by taste through flavour; and the fifth by the sense of smell through its odour, -which is produced by matter only in so far as it partakes of the solid stated The hal'd and stable obstructive “earth” is that which is smelt, tasted, seen, and touched, and which exists in space which is known by hearing — that is, the sounds in it. The smooth “ water ” is that which is tasted, seen, and touched, in space. “Tire” is what is seen and touched — that is, felt as temperature — in space. “ Air ” is what is so felt in space. And sound which is heard is that by which the existence of the “Ether” is known. These Bhiitas when compounded make up the material universe. Each thing therein being thus made of all the Bhutas, we find in the Tanti'as that form, colour, and sound, are related, a truth which is of deep ritual significance. Thus, each of the sounds of speech or music has a corresponding form, which have now been made visible to the eye by the Phonoscope.® Thus the deaf may perceive sounds by the eye, just as, by the Optophone the blind may read by means of the ear.

i According to Western notions, it is the air which is the cause of -sound. According to Indian notions, Ether is the substratum of (Ashraya) of sound, and Air (Vayu) is a helper (SahakM) in its manifestation.

^ Touch is not here used in the sense of all forms of contact, for form and solidity are not yet developed, but such particular contact as that by which is realised the thermal quality of things.

^ Fire is the name for that action which builds and destroys

^ All matter in tbe solid state (Parthiva) giving rise to smell is in the state of earth — e.g,, metals, flowers, etc.

s When Avords are spoken or snug into a small trumpet attached to the instrument, a revolving disk appears to break up into a number of patterns, which vary with the variations in sound.

THE SIX OENTEBS AN0 THE SBRPEXT POWER

In the same Shastra various colours and figures (IMandalas) are assigned to the Tattvas to denote them. Akiisha is represented bj a transparent white circular diagram in which, according to some accounts there are dots (Chhidra==hole), thus displa3ring the interstices which Akasha produces ; for Akaslia, which is all-pem^ading, intervenes between each of the Tattvas which are evolved from it.

Vayn is denoted by a smoky grey, six-cornered diagram;^ Tejas, red, triangular diagram; Apas, white, crescent-shaped diagram ; and PrithivI, yellow, <{uadrangular diagram which as the superficial presentation of the cube well denotes the notion of solidity.

Similarly, to each Devatii also there is assigned a Yantra, or diagram, which is a suggestion of the form assumed by the evolving Prakriti or bod}" of that particular Consciousness.

The gi*oss body is, tbeii, a combination of the compounds of these Mahabhutas, derivable from tbe Akasha (“Ether”) Tattva.

The Bhutas and the Tanmatra, as parts of these compounds, pervade the body, bnt particular Bhutas ai'e said to have centres of force in particular regions. Thus the centres (Chakra) of “ Earth ” and “Water” are the two lower ones in the trunk of the body. “ Fire ” predominates in the central abdominal region, and “ Air ” and “ Ether ** in the two higher centres in the heart and throat. These five Tanmatras, five Bhutas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in Yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahangkara, Manas) and Prakriti have their special centres of activity in the head. Again, the Bhutas may be

^ 1 See as to this and the other diagrams the coloured plates of the

Chakras.

EMBODIED CONSCIODSKESS (jIVATMA)

specially displayed in other portions of the bodily organism. Thus, PrithiTl displays itself as bone or muscle ; Apas as urine and saliva; Tejas as hunger and thirst; Vayu in grasping and walking. Fire is manifold, its great mystery being saluted by many names. So Tejas manifests both as light and heat, for, as Helmholtz saj'^s, the same object may effect the senses in different ways. The same ray of sunshine, which is called light when it falls on the eyes, is called heat when it falls on the skin. Agni manifests in the household and umbilical fires ; as Kamagni in the Muladhara centre ; in Vadava or submarine fire and in the “ Lightning ” of the Sushumna in the spinal column.

Matter thus exists in the five states etheric,^ aerial,^' fiery,® fiuid,^ and solid.® Prithivi does not denote mei’ely what is popularly called “ Earth ”. All solid (Parthiva) odorous substance is in the Prithivi state. All substance in. the fluid (Apya) state is in the Apas state, as everything which has cohesive resistance is in that of Prithivi. This latter, therefore, is the cohesive vibration the cause of solidity of which the common earth is a gross compounded form. All matter in the aerial (Vayava) condition is in the Vayu state. These are all primary differentiations of cosmic matter into a universe of subtly fine motion. The Tattvas regarded objectively evoke in the Indriyas smell, taste, sight, touch, and hearing.

1 All-pervading (Sarvavyiipi), though relatively so in Sangkhya^ and colourless (Nirupa). As to vibration, v. ante,

^ With movements which are not straight (Tiryag-gamana-shila).

^ Illuminating (Prakasha) and heating (Tapa),

4 Liquid (Tarala), moving (Chalanashila). It has the quality of Sneha, whereby things can be rolled up into a lump (Pinda), as moistened flour or earth. Some solid things become liquid for a time through heat ; and others become solids, the Jati (species) of which is still water (Jalatva).

5 Without hollow, dense (Ghana), Arm (Dridha), combined (Sanghata), and hard (Kathina).

74 THE SIX GENTEES AND THE SKEPENT POWEE

The STOSS boclv is thus a combination of the compounds

of these Mahabhiitas, derivable ultiraatel}" from Ither (Akasha), itself evolved in manner described.

The gross and subtle bodies above described are vitalised and held together as an organism by Prana, which is evolved from the active energy (Kriya Shakti) of the Linga Sharira. Prana, or the vital principle, is the special relation of the Atma with a certain form of matter which by this relation the Atmh organises and builds up as a means of having experienced This special relation constitutes the individual Prana in the individual body. The cosmic all-pervading Priina is not Prana in this gross sense, but is a name for the Brahman as the author of the individual Prana. Thie individual Priina is limited to the particular body which it vitalises, and is a manifestation in all breathing creatures (Pram) of the creative and sustaining activity of the Brahman, who is represented in individual bodies by the Devi Kundalini.

All beings, whether Devatas, men, or animals, exist •only so long as the Prana is within the body. It is the lifeduration of all.^ What life is has been the subject of dispute in India as elsewhere.® The materialists of the Lokayata ■school considered life to be the result of the chemical combinations of the elements, in the same manner as the intoxicating property of spirituous liquors results from the fermentation of unintoxicating rice and molasses, or as spontaneous generation was supposed to occur under the influence of gentle warmth. This is denied by the Sangkhya. Though Prana and its fivefold functions are called Vayu, Life, according to this school, is not a Vayu in the sense of

1 “ Hindu Realism,” p. 84. See my volume on “ Life ”.

Kausliifcakl TTpanisliad, 3-2.

^ See mj volume on Life

EMBODIED OONSOIOUSNESS (jIVATMi) 75

a mei’e biomeclianical force, nor . any mere mechanical motion resulting from the impulsion of such Vayu.

According to the view of this school, Prana, or vitality, is the common function of the mind and all the senses, both sensory (Jnanendriya) and motor (Karmendriya), which result in the bodily motion. Just as several birds when confined in one cage cause that cage to move, by themselves moving, so the mind and senses cause the body to move while they are engaged in their respective activities. Life is, then, a resultant of the various concurrent activities of other principles or forces in the organism.

The Vedantists agree in the view that the Prana is neither Vayu nor its operation, but deny that it is the mere resultant of the concomitant activities of the organism, and hold that it is a separate independent principle and “ material ” form assumed by the universal Consciousness. Life is therefore a subtle principle pervading the whole organism which is not gross Vayu, but is all the same a subtle kind of apparently unconscious force, since everything which is not the Atma or Pur usha is, according to Mayavada Vedanta and Sangkhya, unconscious or, in Western parlance, “material” (Jada).^ The gross outer body is heterogeneous (Parichchhinna) or made up of distinct or well-defined parts. On the other hand, the Pranamaya self which lies within the Annamaya self is a homogeneous undivided whole (Sadharana) permeating the whole physical body (Sarvapindavyapin). It is not cut off into distinct regions (Asadharana) as is the Pinda, or microcosmic physical body. Unlike the latter, it has no specialised organs each discharging a specific function. It is a homogeneous unity (Sadharana) present in every part of the body, which it

• 1 See Commentary on Taittiriya Upanishad, edited by Matadeva

Sbastri, and Appendix 0, by Dr. Brojendra Nath Seal, to Professor B. K. Sarkar’s “ The Positive Background of Hindu Sociology,” where some further authorities are given.

76 THE SIX a&NTSES AND THE SERTENT POWER

ensouls as its inner self. Vayu ^ which courses through the body is the manifestation, seif-begotten, the subtle, invisible, all-pervading, divine energy of eternal life. It is so called from the fact of its coursing throughout the universe. Invisible in itself, yet its operations are manifest. For it determines the birth, growth, and decay, of all animated organisms, and as such it receives the homage of all created being. As vital Vayn it is instantaneous in action, radiating as nerve force through the organism in constant currents. In its normal condition it maintains a state of equilibrium between the different Doshas ^ and Dhatus, ® or root principles of the body. The bodily Vuyu is divided, as are the principles called Pitta ^ and Kapha, ^ into five chief divisions accoi’ding to the differences in location and function. Vayu, known in its bodily aspect as Prana, the xmiversal force of vital activity, on entry into each individual is divided into tenfold functions (Vritti), of which five are chief. The first or breathing, bear the same name (Prana) as that given to the force considered in its totality — the function whereby atmospheric air with its pervading vitality, which has been first drawn from without into the bodily system, is expired. ®

On the physical plane Prana manifests in the animal body as breath through inspiration (Sa), or Shakti, and expiration (Ha), or Shiva. The male principle of Prana throws out, and the female principle draws in, in accordance with the nature of Shakti as Shabdabrahman

1 In the .sense of Prana. The Sanskrit root va=io move. See Snshruta, VoL II, p. 2, edition by Kaviraj Kunja Lala Bhishagratna.

2 See Introduction to third volume of “ Tantrik Texts,” where these terms are explained. The Devatas of the,se Dhatus are Dakiui and the other Sbakiis in the Chakras. See my volume on “ Life ”.

® The Vayus have other functions than those mentioned. The matter is here stated only in a general way. See Sushruta Sanghita, cited ante. Prana is not the physical breath, which is a gross thing, but that function of vital force which exhibits itself in respiration.

EMBODIED OONSOIOUSNESS (jIVATMA)

^'Knla-kundaliin). Breathing is itself a Mantra, known as the ]\[antra which is not recited (Ajapa-mantra), for it is said without volition^ .

The divine current is Hang and Sa or the motion of Ha and Sa. This motion, which exists on all the planes of life, is for the earth plane (Bhiirloka) created and sustained by the Sun, the solar breath of which is the cause of human breath with its centrifugal and centripetal movements, the 'Counterpart in man of the cosmic movement of the Hangsah or Shiva-shakti Tattvas, which are the soul of the Universe. The Sun is not only the centre and upholder of the solar system,^ but the source of all available energy and of all physical life on earth. Accompanying the sunshine there proceeds from the orb a vast invisible radiation, the prerequisite of all vegetable and animal life. It is these invisible rays which, according to science, sustain the mystery of ail physical life. The Sun as the great luminary is the body of the Solar God, a great manifestation of the inner Spiritual Sun.®

Apana, the downward “ breath ” which pulls against Prana, governs the excretory functions ; Samana kindles the bodily fire and governs the processes of digestion and assimilation ; Vyana, or diffused “ breathing,” is present throughout the body, effecting division and diffusion,

1 Thus the Niruttara Tantra (Chapter IV) says :

Hangharena vahir yati sakarena vishet punah Harigseti paramang mantrang jivo japati sarvada.

(By Hangkara it goes out, and by Sakara it comes in again._ A Jiva always recite.s the Suprema Mantra Hangsa.) See also Dhyanabind a Up,

The Sun is said to bold the vast bulk of the total matter of the •solar system, while it only carries about 2 per cent of its moment of momentum. ^ ,

3 The Yoo-a works speak of the Moon-chit (Chichchandra). It is this spiritual °mooii which is shown on the cover of this book, embraced by the Serpent Kundalini.

THE SIX OBNTfiES AND THE SEBPENT POWEB

resisting disintegration, and holding the body together in all its parts; and Udana, the ascending Vsiyu, is the so-called “ upward breathing Prana is in the heart ; Apuna in the anus ; Sainana in the navel ; Udana in the throat ; and Vyana pervades the whole bodyd By the words “ navel ” and so forth it is not meant that the Vayu is in the navel itself but in that region of the bod}* so designated — the abdominal region and its centre the Manipara Chakra. The five minor Vayus are Naga, Kiirma, Krikara, Devadatta, and Dhananjaya, which manifest in hiccup, closing and opening the eyes, digestion,*^ yawning, and in that Vayu “ which leaves not even the corpse The functions of Priina may he scientifically defined as follows : Appropriation (Prana), Rejection (Apana), Assimilation (Samana), Distribution (Vyana), and utterance (Udana). The Prana represents the involuntary reflex action of the organism, and the Indriyas one aspect of its voluntary activity.

In the case of the individualised Prana, or principle which vitalises the animal organism during its earth life, it may be said, when regarded as an independent principle, to be a force more subtle than that which manifests as terrestrial matter which it vitalises. In other words, according to this theory, the Atma gives life to the earth organisms through the medium of terrestrial Prana, which is one of the manifestations of that Energy which

issues from and is at base the all-pervading Atma,. as

Shakti.

I Ainriianada Upanishad, vv. 34, 35 — Anandashrama Edition. Vol. XXIX, p. 43; Sbandilya Up., Ch. 1. See also, as to .Prana, Ch. II, Prapanchasara Tantra. It is also said that Prana is at the tip of the nostrils (ISTas^ravartti), and others are also said to be elsewhere. These localities denote special seats of function. See my volume on “ Life

Kshudhakara ; lit., ‘‘ appetite-maker '

iili

EMBODIED OONSOIOUSNBSS (JIVITM a) 79

Atm a as sucli lias no states, but in worldly parlance we •speak of sucli. So tbe Mandukya Upanishad Vspeaks of the four aspects (Pada) of the Brahman.

Ohaitanya, or Consciousness in bodies, is immanent in the individual and collective gross, subtle, and causal bodies, and transcends them. One and the same Chit pervades and transcends all things, but is given different names to mark its different aspects in the Jiva. Chit, being immutable, has itself no states ; for states can only exist in the products of the changing Prakriti-Shakti. Prom, however, the aspect of Jiva several states exist, which, though informed by the same Chit, may from this aspect be called states of consciousness.^

In the manifested world, Consciousness appears in three states (Avastha), vbi.^: waking (Jagrai), dreaming, (Svapna), and dreamless slumber (Sushupti). In the waking state the Jiva is conscious of external objects (Bahihprajna), and is the gross enjoyer of these objects through the senses (Sthulabhuk).^ The Jiva in this state is called Jagari — that is, he who takes upon himself the gross body called Vishva, Here the Jiva consciousness is in the gross body.

In dreaming (Svapna) the Jiva is conscious of inner objects (Antahprajna), and the enjoyer of what is subtle (Praviviktabhuk) — that is, impressions left on the mind by

1 This Upanisliad gives an analysis of the states of Consciousness ■on all planes, and should he studied in connection with Gaudapada’s Karikil on the same subject with Shangkaracharya’s Commentary on the latter.

Described in detail post.

^ See Mandukya Ilpanishad (where these are analysed) with Gaudapada’s Karika and Shangkaracharya’s Commentary on the same.

^ Maridukya Up., Mantra 3. Prapanchasara Tantra : Svairindriyair yadatma bhungte bhogan sa jagaro bhavati (Ch. XIX., Tantrik Texts, Vol. 111). See Ishvarapratyabhijna : Sarvakshagocharatvena ja tu vahyataya stbita (cited by Bhaskararaya in Comm, to v. 62 of Lalita).

80 THE SIX CENTEES AND THE SEBDENT TOWER

objects sensed in tbe waking state. The objects of dreams, have only an external reality for the di’eamer, whereas the objects perceived when awake have such reality for all who are in that state. The mind ceases to record fresh impressions, and works on that which has been registered in the waking state.

The fir.st (Jagrat) state is that of sense perception. Here the ego lives in a mental world of ideas, and the Jiva consciousness is in the suhtle hod)). Both these states are states of duality in which multiplicity is experienced.’^

The tliird state, or that of dreamless sleep (Snshupti), is defined as that which is neither waking nor dreaming, and in which tbe varied experiences of the two former states are mei’ged into a simple experience (Ekibhuta), as the variety of the day is lost in night without extinction of such variety. Consciousness is not objective (Bahihprajna) nor subjective (Antaliprajna), but a simple undifferenced consciousness without an object (Pi-ajnanaghana). In waking tbe Jiva consciousness is associated wdth mind and senses ; in dreaming tbe senses are withdrawn ; in dreamless slumber mind also is withdrawn. The Jiva, called Prajna, is for the time being merged in bis canml bodij — that is, Prakriti insepai’ably associated with Consciousness — that is, with that state of Consciousness which is the seed from which the subtle and gross bodies grow. The state is one of bliss. The Jiva is not conscious of anything,* hut on awakening preserves only the notion, “ Happy I slept ; I

1 See Maiidukja Up., Mantra 4. Islivarapratyabliijnil :

Maiiomatrapatlie’ dbyakshayisliayatvena vibbramat

SpasbtayabasabbavaBang srisbtib svapnapadang matam.

(Cited in Lalita, under v. 113.

Prapancbasara Tantra : Sangjnaraliitair api tair asyanubbavobbavet punab svapnab.

2 This state, when nothing is dreamt, is rarer than is generally supposed.

miBODIED OONSOIOUSNESS (jIVATMA) 81

was not conscious of anyfcliing.” ^ This state is accordingly that which has as its object the sense of, nothingness.^ Whilst the two former states enjoy the gross and subtle objects respectively, this is the enjoyer of bliss only (Anandabhuk)— that is, simple bliss without an object. The Lord is always the enjoyer of bliss, but in the first two states he enjoys bliss through objects. Here he enjoys bliss itself free from both subject and object. In this way the Sushupti state approaches the Brahman Consciousness. But it is not that in its purity, because it, as the other two states, are both associated with ignorance (Avidya) — the first two with Vikriti, and the last with Prakriti. Beyond, therefore, this state there is the ^‘fourth” (Tnriya). Here the pure experience called Shuddhavidya is acquired through Samadhi-yoga. Jiva in the Sushupti state is said to be in the causal (Karana) body, and Jiva in the Turiya state is said to be in the great causal (Mahakarana) body.^

Beyond this there is, some say, a fifth state, “ beyond the fourth ” (Turiyatita), which is attained through firmness in the fourth. Here the Ish vara Tattva is attained. This is the Unmesha^ state of consciousness, of which the Sadakhya Tattva is the Nimesha.^ Passing beyond “the spotless one attains the highest equality,” and is merged in the Supi’erae Shiva.

The above divisions— Vishva, Taijasa, and Prajna — are those of the individual Jiva. But there is also the collective

1 See Patanjala joga-sutra ; Sukliamabamasvapsang na kincLid avedisliam iti smaraiiat.

2 AblTavapratyayalainbana-vrittir iiidra. See also Prapancliasara Tantra : Atmainrudviiktataya nairakulyang bbavet susbuptir api (Cb. XIX, Yol. HI, of Tantrik Texts).

3 Bbaskararilya in bis Comm, on Lalita says: Ata eva susbuptidasbaparinajivopadheb karanasbariratvena turiyadasbapannajivopMheh m ab a k aran a sli ar J ra t ve n a vy a vab iirab .

4 Opening and closing of tbe eyes (of consciousness). The latter is ibe last stage before tbe perfect Sbi^a-consciousness is gained.

or cosmic Jiva, which is the aggregate of the individual Jlvas of each particular stated In the macrocosm these collective ^ Jivas are called Vaishvanara (corresponding to the individual Vishva body), Iliranyagarba, and Sutratina ® (corresponding to the individual Taijasa body) ; and Islivara is the name of the collective form of the Jivas described as Prajna. Cosmically, these are the conscious Lords of the objective, subjective, and causal worlds, beyond wliich there is the Supreme Consciousness.

Supreme Yoga-experience and liberation is attainoil by passing beyond the first three states of ordinary experience.

The Yoga-process is a return-movement to the Source which is the reverse of the creative movement therefrom. The order of production is as follows : Buddhi, then Ahangkara, fi'om the latter the Manas, Indriya and Taninatra and from the last the Bhiita. As the seat of the Source is in the human body the cerebrum in which there is the greatest display of Consciousness, the seat of Mind is between the eyebrows and the seats of Matter in the five centres from the throat to the base of the spine. Commencement of the return-movement is made here and the various kinds of Matter are dissolved into

i x4ccoiiiits vary in detail according as a greater or less number of stages of ascent are enumerated. TIius Nirvana Tantra, cited in Comm, to V. 43 post, says tbe Paramatnia is the Devata in the Tmiya state ; and Prapancbasara Tantra (Cb. XIX) says Jagrat is Bija, Svapna is Bindu, Siishupti is Niida, Turiya is Shakti, and the Lay a beyond is ■ 'Sbinta. :

^ Tbe nature of tbe collectivity is not merely a summation of units, but a collectivity the units of which are related to one anotlier as parts of an organised whole. Thus Hiranyagarbba is he who has the consciousness of being all the Jivas. Samashtyabhimani Pliranyagarbbatmakah (Bhaskararaya, op. v. 61). He is the aggregate of these Jivas.

3 There is said to be this distinction between the two, that tbe Paramatma manifested as the collective Antalikarana is Hiranjagarbha, and as the collective Prana it is called Siltratma. When manifest through these two vehicles without differentiation it is Antaryamin. See Bhaskararaya, he. cit.

? THE GARL.iND OF LETTERS (VARNAMAl.A)

Reference is made in tlie Text and in this Introduction to Shabda, Varna, Mantra. It is said that the letters (Varna) of the alphabet are distributed throughout the bodily centres on the petals of the lotuses, as is shown on Plates II- VII. In each of the lotuses there is also a Seed- Mantra (Bija) of the Tattva of the centre. Kundalini is both light (Jyotirmayi) and Mantra (Mantramayi),^ and Mantra is used in the process of rousing Her.

There is perhaps no subject in the Indian Shastra which is less understood than Mantra. The subject is so important a part of the Tantra-Shastra that its other title is Mantra-Shastra. Commonly Orientalists and others describe Mantra as “ prayer,” “ formuhe or worship,” “ mystic syllables,” and so forth. These are the superficialities of those who do not know their subject. Whilst I am not aware of any work in any European language which shows a knowledge of Mantra and its science, yet there is perhaps no subject which has been so ridiculed — a not unusual attitude of ignorance. Mantra science may be well founded or not, but even in the latter case it is not the absurdity which some suppose it to be. Those who think so might except Mantras which are prayers, and the meaning of which they understand, for with prayer they are familiar. But such appreciation itself shows a lack of

’ Tbe first is the subtle, the second the gross form. See as regards the subject matter of this Chapter the Author’s Garland of Letters

THE GAELAND OP LETTERS (vABNAMALa)

understanding. There is nothing necessarily holy or prayerful about a Mantra. Mantra is a power (Mantrashakti) which lends itself impartially to any use. A man may be injured or killed by Mantra ; ^ by Mantra a kind of union with the physical Shakti is by some said to be effected ; * by Mantra in the initiation called Vedhadiksliii there is such a transference of power from the Guru to the disciple that the latter swoons under the impulse of it;* by Mantra the Homa fire may and, according to ideal conditions, should be lighted ; A by Mantra man is saved, and so forth. Mantra, in short, is a power (Shakti) ; power in the form of Sound. The root “ maw” means “to think”.

The creative power of thought is now receiving increasing acceptance in the West. Thought-reading, thought-transference, hypnotic suggestion, magical projections (Mokshana), and shields (Grahana),® are becoming

1 As IB Mamnatii and other of the Shatkarma. To quote an example which 1 have read in an account of an author nowise

suspect” as an Occultist, Theosophist, etc.— General J. T. Harris noticed a scorpion close to the foot of a Sadhu. “ Don’t move,” he said ; there is a scorpion bj your foot.” The SMhu leaned over, and when he saw the scorpion he pointed at it wdth his fingers, on which the animal immediately and in the presence of the General shrivelled up and died. You seem to have some powers already,” the Genei’al said ; hot the Sadhu simply waived the matter aside as being of no importance Ohina Jim ” : “ Incidents in the Life of a Mutiny Veteran,” by Major-General J. T. Harris, p. 74. Heinemann).

2 An extraordinary use to which it is put, 1 am informed by some worshippers of the Bhairava Mantra. The man projects the Mantra on to the woman, who then experiences the sensation of a physical union. The Yislmu Furana speaks of generation by will power.

3 As the Kularnava Tantra says, and as may be readily understood, such a Guru is hard to get. The disciple who receives this initiation gets all the powers of his initiator. It is said that there are Gurus who can at once make their disciples fit for the highest aims.

4 As is stated to have actually happened lately in the house of a friend of a collaborator of mine. A man is alleged to have lit the fuel in Kushandika Homa simply by Mantra and the Bija of fire (“ B<am ”) without recourse to light or match.

'> This Sanskrit term expresses not so much a “fence” to which use a Kavaeha is put, but the knowledge of how a man may “ catch ” a Mantra projected at him.

THE SIX CBNTEBS AND THE SERPENT POWER

•known and practised, not always with good results. The doctrine is ancient in India, and mnlerlies the practices to be found in the Tantras, some oF which are kept in general concealed to prevent misuse.^ What, however, is not understood in the West is the particular form of Thought-science which is llantravidya. Those familiar with the Western presentment of similar subjects will 'more readily understand ^ wdien I say that, according to the rndiau doctrine here described, thought (like mind, of which it is the operation) is a pow'er or Shakti. It is, therefore, not only as real, but in a sense more real than ■outer material objects, winch are themselves but the projections of the creative thought of the World-thinker. The root “ mnn,” which=to think, is also the root of the Sanskrit word for man, who alone of all creation is properly a thinker. Mantra is the manifested Shabda- •brahman.

But what is Shabda or “ sound ” ? Here the Shakta- Tantra Shinstra follow^s the Miinangsa doctrine of Shabda, 'with such modifications as are necessary to adapt it to its ■doctrine of Shakti. Sound (Shabda), which is a quality (Guna) of ether (Aknsha), and is sensed by hearing, is twofold — namely, lettered (Varnfitmaka shabda) and ■unlettered, or Dhvani (Dhvanyatmaka shabda).® The

1 ill the Saiiihita called Kulanmva (not the Tantra of that name) :Shiva, after referring to soma terrible rites with the flesh of black cats, bats, and other aniinals, the soiled linen of a Cliandala woman, the shroud of a corpse, and so forth, says : “ Oh 5 Pirvati, my hand and -limbs tremble, my mouth is dried ’’ (Hridayam kampate mama, gitrani mama kampante, mukham shushyate Parvati), adding : “ One must not speak of it, one must not speak, one must not speak, again and again I say it must not be spoken of’* (Na vaktavyam iia vaktavyam na vaktavyam ;punah punab).

2 It is because the Orientalist and missionary know nothing of occultism, and regaid it as superstition, that their presentment of Indian teaching is so often ignorant and absurd.

^ This Dhvani is the gross bodjf of the Mantra, See the Author’s Garland of Letters ”,

THE GARr,AND OP LETTERS (vARNAMAOA) 8T

latter is caused by the striking of two things together, andis meaningless. Shabda, on the contrai’y, which is Anahata (a term applied to the Heart Lotus), is that Brahman sound which is not caused by the striking of two thingstogether. Lettered sound is composed of sentences (Vakya),. ■words (Pada), and letters (Varna). Such sound has a meaning.^ Shabda manifesting as speech is said to be eternal.^ This the Naiyajikas deny, saying that it istransitory. ' A -word is uttered, and it is gone. Thisopinion the Mimangsa denies, saying that the perception, of lettered sound must be distinguished from lettered sounditself.® Perception is due to Dhvani caused by the striking of the air in contact with the vocal organs — namely, the throat, palate, and tongue. Before there is Dhvani there must be the striking of one thing against another. It is not the mere striking which is the lettered Shabda. Thismanifests it. The lettered sound is produced by the formation of the vocal organs in contact with air, which formation is in response to the mental movement or idea, whichby the will thus seeks outward expression in audible sound.^ It is this perception which is transitory, for the- Dhvani which manifests ideas in language is such. But lettered sound, as it is in itself— is eternal. It was not produced at the moment it was perceived. It was onlymanifested by the Dhvani. It existed before, as it exists, after, such manifestation, just as a jar in a dark room

1 When the -word “ Ghata ” is uttered, then there arises in the mind the idea of a jar.

2 Not as audible sounds (Dhvani), but as that which finds auditory expression in audible sounds. The sensible expressions are transient. Behind them is the Eternal Logos (Shabdabrahman), whose manifesta-

’ivhicli is reveuled by a tlash ot li<,ditnnig is not tiien produced, nor does it cease to exist on its ceasing to be perceived tlirongb the disappearance of its inanifester, the liu-htniniy. The air ii:i contact with the vtiiee organs reveals souinl in the fortn of the letters of the alphabet, and tlieir coinlnnations in words and sentences. 'riie letters are prodtieed for hearing tiy the effort of the person de.siring to speak, and become audible to the ear of others through the operation of unlettcreil sound or Dlivani. The latter being a inanifester only, lettered Shabda is something other than its inanifester.

Before describing the nature of Shabda in its different furnis of development it is nece.ssary to understand the Indian psychology of perception. At each moment the Jiva is subject to innumerable influences which from all quarters of the universe pour upon him. Only those reach his Consciousness which attract his attention, and are thus selected by hik Manas. The latter attends to one or other of those sense impressions, and conveys it to the Buddhi. When an object (Artha) is presented to the mind and perceived, the latter is formed into the shape of the object perceived. This is called a mental Vritti (modification), which it is the object of Yoga to suppress. The mind as a Vritti is thus a representation of the outer object. But in so far as it is such representation it is as much an object as the outer one. The latter — that is, the physical object — is called the gross object (Sthiila artha), and the former or mental impression is called the subtle object (Sukshma artha). But besides the object there is the mind which perceives it. It follows that the mind has two aspects, in one of which it is the perceiver and in the other the perceived in the form of the mental formation (Vritti) which in creation precedes its outer projection, and after the creation follows as the impression produced in the mind

THE GARLAND OP LETTERS (vARNAMALA)

by tbe sensing of a gross physical object. The mental impression and the physical object exactly correspond, for the physical object is, in fact, but a projection of the cosmic imagination, though it has the same reality as the mind has ; no more and no less. The mind is thus both cogniser (Grahaka) and cognised (Grahya), revealer (Prakashaka) and revealed (Prakashya),. denoter (Vachaka) and denoted (Vachya). When the mind perceives an object it is transfoi-med into the shape of that object. So the mind which thinks of the Divinity which it worships (Ishtadevata) is at length, through continued devotion, transformed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long it becomes as pure as the Devata.. This is a fundamental principle of Tantrik Sadhana or religious practice. The object perceived is called Artha, a term which comes from the root “ Ri,” which means to get, to know, to enjoy. Artha is that which is known, and which therefore is an object of enjoyment. The mind as Artha — that is, in the form of the mental impression — ^is an exact reflection of the outer object or gross Artha. As the outer object is Artha, so is the interior subtle mental foi’m which corresponds to it. That aspect of the mind which cognises is called Shabda or Nama (name), and that aspect in which it is its own object or cognised is called Artha or Rupa (form). The outer physical object of which the latter is, in the individual, an impression is also Artha or Rupa, and spoken speech is the outer Shabda. Subject and object are thus from the Mantra aspect Shabda and Artha — terms corresponding to the Vedantio Nama and Rupa, or concepts and concepts objectified. As the Vedanta says, the whole creation is Nama and Rupa. Mind is the power (Shakti), the function of which is to distinguish and identify (Bhedasangsargavritti Shakti).

Just as the IkhIv is causal, su5)tlc, and gross, so is Sliahda, of which there are four states (Bhava), called Para, Pashyanti, l^Iadhyama, and Vnikharl — terms further explaiueil in Section V of this Introduction. Para sound is tliat which exist.s on the differentiation of tlie Malifibindu before actual nuuiifestation. This is motionless causal Shabda in Kuiidalini in the lilidadhai-a centre of the body. That aspect of it in which it comnionce.s to move with a general — that is, non-particularised — motion (Saraanya spanda) is Pashyanti, who.se place is from the Mixladhara to the Manipura Chakra, the next centre. It is here associated with lianas. These represent the motionless and first moving Ishvara aspect of Sliahda. lladhj’ama sound is associated with Buddhi. It is liiranyagarbha Shabda (Hiranyagarbhariipa) extending from Pashyanti to the heart. Both lladhj’arna sound, which is the inner “ naming” by the ciignitive aspect of mental movement, a.s also its xirtha or subtle (Sfikshma) object (A.rtha), belong to the mental or subtle body (Sukshma or Linga sharira). Perception is dependent on distinguishing and identification. In the perception of an object that part of the mind which identifies and distinguishes, or the cognising part, is subtle Shabda, and that part of it which takes the shape of the object (a shape which corresponds with the outer thing) is subtle Artha. The perception of an object is thus consecpient on the simultaneous functioning of the mind in its twofold aspect as Shabda and Artha, which are in indissoluble relation with one another as cogniser (Griiliaka) and cognised (Graliya). Both belong to the subtle body. In creation Madhyama Shabda first appeared. At that moment there was no outer Artha. Then the cosmic mind projected this inner Madhyama Artha into the world of sensual experience, and named it in spoken speech (Vaikhari Shabda). The last or Vaikhari Shabda is uttered speech developed in the

THE GAELAND OP LITTEES (VAENAMALA) 91

throat issuing from the mouth. This is Virat Shabda. Vaikhari Shabda is therefore language or gross lettered sound. Its corresponding Artha is the ph3'sical or gross object 'which language denotes. This belongs to the gross body (Sthula sharira). Madhyama Shabda is mental movement or ideation in its cognitive aspect, and Ma,dhyama Artha is the mental impression of the gross object. The inner thought-movement in its aspect as Shabdartha, and considered both in its knowing aspect (Shabda) and as the subtle known object (Artha), belong to the subtle body (Sukshma sharira). The cause of these two is the first general movement towards particular

„v Supreme Speeet. 'I™*"” „„vemeut,Trtui-

causal and subtle, acco p ^ ip\ie inner forms

pneoede and lead “P ctbtle, and tie uttered

of ideating movement tbe manifested

sound the gross, aspect of Mantra, w

Shabdabrahman. ^ ii Voikhari or uttered speech,

The gross Shabda,

and the gross Artha, oi p g^a^bda and Artha

speech, of the Shabdabrahman into the

through the

world of gross P^^^®^t^,^affe-that is, sentences,

physical world Shabda mean ^ expression of ideas and

words and or mentL world Madhyama

are Mantra. . ^a^^es >’ in its aspect as

Shabda is the mind whic

oogniser, and Artha le. ^ sa ^gg^ed to be the outer mental object of its cogni 1 • gi^iiar to the state of

in the form of the mind. I is thi^^

dreams (Svapna): as tos ,

(Snshnpti) and ^aikbau an impression , left on the

Mental Artha is a SangsKara, ^

Sliabcia, of which there are four .states (Bliuva), calletl Para, Pashyuntl, Madbyama, and Vaikhaii — tenu.s further explained in Section V of this rntruduetion. Ihirfi sound is that which exi.sts im the differentiation of the Malnibindu before actual inanifestathm. 'rids is inotionle-ss cau.sal Shabda in Kundalini in the ^Miiladhara centre of the body. That aspect i>f it in which it conimencek to move with a general — that is, non-particularised— motion (Samanj-a spanda) is Pashyantl, whose place is from the Mfiliidhara to the Manipura CUiakra, the next centre. It is here as.sociated with Manas. These repre.^ent the motionless and first moving Ishvara aspect of Shabda. Madhjaina sound is associated with Buddhi. It is Hiranvagarbha Shabda (Hiranyagarbharupa) extending from Pashyanti to the heart. Both 'Madhyarnii sound, which is the inner “ naming” by the cognitive aspect of mental movement, as also its Arfcha or subtle (Sukshma) object (Artha), belong to the mental or subtle body (Sukshma or Linga sharira). Perception i,s dependent on distinguishiiig and identification. In the perception of an object that part of the mind whicli identifies and distinguishes, or the cognising part, is subtle Shabda, and that part of it which takes the .shape of the object (a shape which corresponds with the outer thing) is subtle Artha. The perception of an object is thus consecpient on the simultaneous functioning of the mind in its twofold aspect as Shabda and Artha, which are in indissoluble relation with one another as cogniser (Giiihaka) and cognised (Grahya). Both belong to the subtle body. In creation Madhyama Shabda first appeared. At that moment there was no outer Artha. Then the cosmic mind projected this inner Madhyama Artha into the world of sensual experience, and named it in spoken speech (Vaikhari Shabda). The last or Vaikhari Shabda is uttered speech developed in the

THB GARLAND OP LETTERS (vAENAMILA) 91

throat issuing from the mouth. This is Virat Shabda. Vaikhari Shabda is therefore language or gross lettered sound. Its corresponding Artha is the ph^’sical or gross object which language denotes. This belongs to the gross body (Sthiila sharira). Madhyama Shabda is mental movement or ideation in its cognitive aspect, and Madhyama Artha is the mental impression of the gross object. The inner thought-movement in its aspect as Shabdartha, and considered both in its knowing aspect (Shabda) and as the subtle known object (Artha), belong to the subtle body (Sukshma sharira). The cause of these two is the first general movement towards particular 'ideation fesHU the motion less cause, Parashabda,

or Supreme Speech. Two"formTlS^TTrrKsw-«s:E_vidds-ns:geeGh,

causal and subtle, accompanying mind movement, thim-

precede and lead up to spoken language. The inner forms of ideating movement constitute the subtle, and the uttered sound the gross, aspect of Mantra, which is the manifested Shabdabrahman .

The gross Shabda, called Vaikhari or uttered speech, and the gross Artha, or the physical object denoted by that speech, are the projection of the subtle Shabda and Artha through the initial activity of the Shabdabrahman into the world of gross sensual perception. Therefore in the gross physical world Shabda means language — that is, sentences, words, and letters, which are the expression of ideas and are Mantra. In the subtle or mental world Madhyama Shabda is the mind which “names” in its aspect as cogniser, and Artha is the same mind in its aspect as the mental object of its cognition. It is defined to be the outer in the form of the mind. It is thus similar to the state of dreams (Svapna) ; as Parashabda is the causal dreamless (Sushupti) and Vaikhari the waking (Jagrat) state. Mental Artha is a Sangskara, an impression , left on the

THE SIX CKOTEES AND THE S Eli 1' ENT TOWEE

subtle body by previous experience, wbieh is recalled when tbe Jiva reawakes to world experience and recollects tbe experience temporarily lost in tbe cosmic dreamless state (Susbupti) wbieli is dissolution (Mahupralaya). What is it which arouses this Sangskura? As an effect (Kfirya) it must have a cause (Kfirana). This Karana is the Shabda or name (ISanm), subtle or gross, corresponding to that particular Artba. When the word “ Ghata” is uttered this evokes in the mind the image of an object — a jar — just as the presentation of that object does. In tbe Hiranyagarbba state Shabda as Sangskai'a worked to evoke mental images. The whole world is

without Artha'or Artba wifliout Shabda. The Greek word Logos also means thought and word combined. There is thus a double line of cz’eation, Shabda and Artha, ideas and language together with their objects. Speech, as that which is heard, or the outer manifestation of Shabda, stands for the Shabda creation. The Artha creation are the inner and outer objects seen by the mental or physical vision. From the cosmic creative standpoint the mind comes first, and from it is evolved the physical world according to the ripened Sangskiiras, which led to the existence of the particular existing universe. Therefore the mental Artha precedes the physical Artha, which is an evolution in gross matter of the former. This mental state corresponds to that of dreams (Svapna) when man lives in the mental world only. After creation, which is the waking (Jagrat) state, there is for the individual an already existing parallelism of names and objects.

Uttered speech is a manifestation of the inner naming or thought. This thought-movement is similar in men of

THl GARLAND OP LETTERS (VARNAMALa)

all races. When an Englishman or an Indian thinks of an

ohjeet, the image is to both the same, whether evoked by the object itself or by the utterance of its name. Perhaps for this reason a thought-reader whose cerebral centre is ■en rapport with, that of another may read the hidden ■“ speech ’’—that is, the thought of one whose spoken speech he cannot understand. Thus, whilst the thoughtmovement is similar in all men, the expression of it as Vaikhari Shabda differs. According to tradition, there was once a universal language. According to the Biblical account, this was so before the confusion of tongues at the Tower of Babel. Similarly in the R terious passage^ speaks of the “three fathers and three mothers ” by whose action, like that of the Elohim, allcomprehending speech” was made into that which was not so. Nor is this unlikely when we consider that difference in gross speech is due to difference of races evolved

in the course of time. If the instruments by, and conditions under, which thought is revealed in speech were the same for all men, then there would be but one language. But now this is not so. Racial characteristics and physical conditions, such as the nature of the vocal organs, climate, inherited impressions, and so forth, differ. Therefore, so also does language. But for each particular man speaking any particular language the uttered name of any object is the gross expression of his inner thoughtmovement. It evokes that movement and again expresses it It evokes the idea, and the idea is consciousness as mental operation. That operation can be so intensified as to be itself creative. This is Mantra-chaitanya.

' From the above account it will be understood that,

when it is said that the “letters” are in the six bodily 1 On report of an Indian friend who has forgotten to give me the reference.

94 THE SIX CENTRES AND THE SERl’ENT T'OWER

Chakras, it is not to be supposed that it is intended to absurdly affirm that the letters :is written shapes, or as the uttered sounds which are heard lyv the ear, are there. The letters in tiiis sense — that is, as gross things — are inatiifesled only in speech and writing. This much is clear. But the precise significance of this statement is a matter of great difficulty. I'here is, in fact, no subject which presents more difficultie.s than Mantravidya, whether considered generally or in relation to the particular matter in hand. In the first place, one must be constantly on guard against falling into a possible trap — namely, the taking of pre.scribed method.s of realisation for actualities in the common sense of that term. The former are conventional, the latter are real. Doubts on thi.s matter are increased by some variations in the descriptive accmnits. Thus in some Ganesha is the Devata of the Muladhiira. In the Text here translated it is Brahma. Similarly thi.s Text gives Dukini in the Muladhara as the Devata of the Asthi Dhiitu (bony substance). When sitting in the prescribed Asana (posture), the bones are gathered up around this Chakra, and, moreover, from it as the centre of the body the bones run up and downwards. Another account, however, given to me places Devi Shakini here.^ Mistakes have also to be reckoned with, and can only be ascertained and rectified by a

1 This account, which may be comp-ared witli that of the Text, is as

follows : , :

Bone (Asthidlmto): Mfilaclliara cliakra ; Devi Shakini.

Fat (Medadhatu): Bvadhi.slithana chakra ; Devi Kakini.

Flesh (Man^sadbatu) : Manipilra chakra ; Devi Lakini.

Blood (Raktadhatn) : Anahata chakra ; Devi Rakini.

Skin (Tvakdbatu) : Vishuddha chakra; Devi DakinL

Alarrow (>lajjMhatn); Ajna ebakra; .Devi Hakini.

In the Sahasrara Fadina are all Dhatns hegiimin^ with Shnkra (semen).

TBE GARLAND OS’ LBTTEBS (VAENAMALA.) 95

comparison of several MSS.^ Again, four letters are said to be on the petals of tbe Muladhara Lotus namely, Va, Sha, Sha, and Sa. Why are these said to be there? Various statements have been made to me. As there are certain letters which are ascribed to each form of sensible matter (Bhuta), it seems obvious to suggest that the earth letters (Parthiva varna) are in the earth centre. But an examination on this basis does not bear the suggestion out. Next, it is said that the letters have colours, and the letters of a particular colour are allocated to the lotuses of the same colour. The Text does not support this theory. It has been said that certain letters derive from certain Devata. But the letters produce the Devata, for these are the Artha of the Mantra as Shabda. I have been also told that the letters ai-e placed according to their seat of pronuncmtion (Uchcharana). But it is replied that the Mfdadhara is the common source of this (Dchcharanasthana) for all.* Again, it is said that the letters on the petals are Bijas or seedmantras of all activities (Kriya) connected whh the Tattva of the centre, each letter undergoing variations according to the vowels.* All beings in Prithivi (Barth) Tattva, should be meditated upon in the Muladhara. Here are therefore (as we might expect), the organs of feet (Padendriya), the action of walking (Gamanakriya), smell (Gandha), the quality of Prithivi, the sense of smell (Ghrana), Nivritti

1 Thus in the text given me, from which T quote, the four letters of the Muladhara are given as Va, Sha, 8ha, and La. The latter should, according to other accounts, be undoubtedly ba.

2 This is true, but nevertheless there may be special seats of pronunciation for each letter or class of letters. As apparently supporting this suggestion it may be noted that the vowel sounds are placed in the throat centre, and Ha and Ksha above,

3 I am informed that the subject is dealt with in detail in the Kundalinikalpataru, and in particular in the Adhyatmasagara, neither of which MSS. have I yet seen.

THE SIX CESTEES AND THE SKKi'ENT PDWER

KalA,’ and Brahma (Lord of the Tattva,). Bat we are also told tliat the letters Va, Sha, Sh>i, and Sa are the Atma and Bfjas of the tour Veda-s/ of the four Yiigas,'’ of the four oceans/ which are therefore ctdletl Cliaturvarnatmaka, or in the self of the four letters. It is true that the four Yodas are in, and issue fismi, Piirashabda, the seat of which is the xMuladlnira. For Veda in its primary sense is the world as idea in the mind of the creative Brahman, portions of which have been revealed to the Rishis (seers) and embodied in the four Vedas. But why should Va be the seed of the Rigveda, Sha of the Vajurveda, and so forth ? The ritual explanation, as given in the Rudrayamala (xiv. 73, xv. d, .vvi. 1, 2), is that the petal Va is Brahma (Rajoguna), and is the Bija of Rik; Sha is Vishnu (Baitvaguna), and Sha, being Pundarikatm.i, is the Bija of Yajus ; S/ie is Rudra (Tamoguna), and is the Bija of Siima. Sa is the Bija of Atharva, as it is the Bija of Sliakti.® These four jire in Parashabda in Muladhara. It .seems to me (so fai‘ as my studies in the Shastra have yet carried me) that the tietails of the descriptions of the centres are of two kinds. There are, firstly, certain facts of objective and universal reality. Thus, for example, there are certain centres (Chakra) in the spinal column. The principle of solidity ( Prithivl Tattva) is in the lowest of such centres, which as the centre of the body contains the .static or potential energy called Kundali Shakti. The centre as a lotus is said to have four petals,

I See author’s “ Studies in. the Mantra Shastra ” (Kalfts of the Shaktis). Samfina Vnyu is also located here.

® Va of Rik, Sha of Yajus Ska of Sama, and Sa of Atharva Veda.

s The four ages— Satya, Treta, Dvapara, and Kali.

Of sugar-cane juice, wine, ghee (Ghrita), milk.

/ See Rudrayamala XVII, where priority is given to Atharva as dealing with the Achara of Shakti. From Atharva arose Sama, from Sama, Yajus, and from the latter Rik.

THE GARLAND OP LETTERS (VAENAMALA.)

because of the formation and distribution of the Yoganerves ^ (Nadi) at that particular point. Solidity is denoted aptly by a cube, which is the diagram (Yantra) of that centre. The consciousness of that centre as Devata is also aptly borne on an elephant, the massive solidity of which is emblematical of the solid earth principle (Prithivl). The forces which go to the making of solid matter may, by the Yogi, be seen as yellow. It may be that particular substances (Dhatu) of the body and particular Vritti (qualities) are connected with particular Chakras, and so forth.

Thei’e are, however, another class of details which have possibly only symbolical reality, and which are placed before the Sadhaka for the purposes of instruction and meditation only. ^ The letters as we know them— that is, as outer speech— are manifested only after passing through the throat. They cannot therefore exist as such in the Chakras. But they are said to be there. They are there, not in their gross, but in their subtle and causal forms. It is these subtle forms which are called Matrika. But as such forms they are Shabda of and as ideating movements, or are the cause thereof. Consciousness, which is itself (Svarupa) soundless (Nih-shabda), in its supreme form (Para shabda) assumes a general undifferentiated movement (Samanya spanda), then a differentiated movement (Vishesha spanda), issuing in clearly articulate speech (Spashtatara spanda). The inner movement has outer correspondence with that issuing from the lips by the aid of Dhvani. This is but the Mantra way of saying that the homogeneous Consciousness moves as Shakti, and appears as subject

1 The term “ nerve ” is used for default of another equivalent. These Nadis, called Yoga-Nadis, are not, like the Nadls of physiology, gross things, but subtle channels along which the life-force works in

bodies.

3 See tbe Demcliog Tantra, now pablisbed as a volume of “ iantrik Texts

THE SIX CENTKES AXD THE SEKPENT POWER

(SIir^kIs) {Hid objBCt (Artliu) fit fivst iu tlio sulitls foiin of i^Iind and its contents generated by tlie Sangskaras, and then in the gross form of language as the expression of ideas and of physical objects (Artha), which the creative or Cosmic Alind projects into the world of sensual experience to he the source of impressions to the individual experience!' therein. It is true that in this sense the letters, as hidden speech or the seed of outer speech, are in the Chakias, but the allocation of particular letters to particular Chakras is a matter which, if it has a real and not merely symbolical signiiicance must receive the explanation given iu my “ Shakti and Shukta

In each of the Chakras there is also a Bija (seed) Mantra of each of the Tattvas therein. They are the seed of the Tattva, for the latter springs from and re-enters the former. The Natural Name of anything is the sounci which is produced by the action of the moving forces which constitute it. He therefore, it is said, who mentally and vocally utters with creative force the natural name of anything brings into being the thing which bears that name. Thus “ Ram ” is the Bija of fire in the Manipura chakra. This Mantra “ Ram ” is said to be the expression in gross sound (Vaikhari Shabda) of the subtle sound produced by the forces constituting fire. The same explanation is given as regards “ Lam ” in the Miiladhara, and the other Bijas in the other Chakras. The mere utterance, ' however, of “ Ram ” or any other Mantra is nothing but a movement of the lips. When, however, the Alantra is “awakened”® (Prabuddha)— that is, when there is

1 The mind must in worship with foi-m (Sahara) be centred on the Deity of Worship (Ishtadevata) ; and in Yoga on the light form ( Jyoor- Laylrupa). It is said, however, that mere repetition

without knowing its meaning will produce some benefit. The subject of natural Name is dealt with in the Author s Garland of Letters .

2 Thought is not then only in the outer husk, but is vitalised tbroBgb its conscious centre

THE GABLAND op LETTERS (vABNAMALa) 99

Mantra-cliaitanya (Mantra-consciousness) — then the Sadhaka can make the Mantra work. Thus in the case cited the Vaikhari Shabda, through its vehicle Dhvani, is the body of a power of Consciousness which enables the Mantrin to become the Lord of Fire.^ However this may be, in all cases it is the creative thought which ensouls the uttered sound which works now in man’s small magic, just as it first worked in the grand magical display of the Worldcreator. His thought was the aggregate, with creative power, of all thought. Each man is Shiva, and can attain His power to the degree of his ability to consciously realise himself as such. For various purposes the Devatas are invoked. Mantra and Devata are one and the same.

A Mantra-Devata is Shabda and Artha, the former being the name, and the latter the Devata whose name it is. By practice (Japa) with the Mantra the presence of the Devata is invoked. Japa or repetition of Mantra is compared to the action of a man shaking a sleeper to wake him up. The two lips are Shiva and Shakti. Their movement is the coition (Maithuna) of the two. Shabda which issues therefi’om is in the nature of Seed or Bindu. The Devata thus produced is, as it were, the “ son ” of the Sadhaka. It is not the Supreme Devata (for it is actionless) who appears, but in all cases an emanation produced by the Sadhaka for his benefit only.® In the case of worshippers of Shiva a Boy-Shiva (Bala Shiva) appears, who k then made strong by the nurture which the Sadhaka gives to his creation. The occultist will understand all such symbolism to mean

1 Some attam these powers through worship (Upasana) of Agni Yetala a Derayoni ; some of Agni Himself. The former process, which requires 12,000 Japa, is given in Shavara-tantra. In the sa way ohiects are said to he moved, though at a distance from , ®

hy the worship of Madhumati Devi. A higher state of development

dispenses with all outer agents,

2 If Suryya (Sun God) be invoked, it is an emanation which comes and then goes back to the sun.

THE SIX CEXTEKS AXD THE SERPEXT POWER

that the Devata is a form of the consciousness of the pure Sadhaka which the latter arouses and strengthens, and gains good thereby. It is his consciousness which becomes the boy Shiva, and when strengthened the fullgrown Divine power itself. All Mantras are in the body as forms of consciousness (Vijnana-rupa), When the Mantra Ls fully practised it enlivens the Sangskara, and the Artha appears to the mind. Mantras are thns a form of the Sangskara of Jivas, the Artha of which becomes manifest to the consciousness which is pure. The essence of all this is — concentrate and vitalise thought an<l wdll power. But for such a purpose a method is necessary — namely, language and determined varieties of practice according to the end sought. These, Mantra vidya (wliich explains what Mantra is) also enjoins.

The causal state of Shabda is called Shabdabrahman — that is, the Brahman as the cause of Shabda and Artha. The unmanifest (Avyakta) power or Shabda, which is the cause of manifested Shabda and Artha, upiises on the differentiation of the Supreme Bindu from Prakriti in the form of Bindu through the prevalence of Kriya Shakti.^ Avyakta Rava or Shabda (unmanifested sound) is the principle of sound as such (Nada-matra) — that is, undifferentiated sound not specialised in the form of letters, but which is, through creative activity, the cause of manifested Shabda and Artha.' It is the Bi’ahman considered as all-pervading Shabda, undivided, unmanifested, whose substance is Nuda and Bindu, the proximate creative ^ See w. 12 Slmradi.

Kriy asbaktipradhanay ab sb abd asbabd artb a-karan am Prakriter bmdurupinyab sbabdabrabmabbaTat param.

Ill plain Engiisb this means, in effect, that increasing activity in the Consciousness about to create (Bindu) produces that state in wbicli it is the cause of subject and object, as mind and matter,

2 Tena sbabdartbarupa-visbisbtasya sbabda-braliraatvam avadbaritam (Pranatosbini, 13),

of inoYBiiient—iianiely, firstly, the bhabda (with iBeBtal

1 See Pranatoshini, p. 10; Bagliava Bliatta, Comm. v. 12, Cli. I, Sliarada.

Srislityunmnkha-paramasliiva-pratliamollasamatram akhando vyak-

to nadabindumaya eva vyapako brahmatmakah sliabdab.

^ Spbota, wbicii is derived from Sphut, to open (as a bud does), is that by vs^bicb the particular meaning of words is revealed. The letters singly, and therefore also in combination, are non-significant. A word is not the thing, but that through which, when uttered, there is cognition of the thing thereby denoted. That which denotes the ^ thing denoted is a disclosure (Sphota) other than these letters. This Sphota is eternal Shabda.

3 It is to be noted that of five Bhiitas, Ikasha and Vayu belonging to the formless division (Am iirtta), and the remaining three to the form division (Miirtta). The first is sensed by hearing. Shabda is vibration for the ear as name. Agni, the head of the second division, is sensed as form (Eupa). Artha is vibration to the eye (mental or physical) as form,

5 Yatkinchiii nadarupena shruyate shaktir eva sa Tas tattvanto nirakarah sa eva parameshvarah.

^ Tavad akasbasangkalpo yavach chhabdah pravartate Illihshabdam tatparam brahma paramatmeti giyate.

102 THIi SIX CEXTBES AND TEK SEEPKXT POWER

vibratious of cognition) ■wiiich, passing through the vocal orii-aiis, become articulate sound ; and, secondlj, Artha movements denoted by Shabda in the form of all things constituting the content of mind and the objective world. These two are emanations from the same Conscious Activity ( Shakti) which is the Word (Vak or Logos I, and are in consecjuence essentially the same. Hence the connection between the two is permanent. It is in the above sense that the universe is said to be composed of the letters. It is the fifty * letters of the Sanskrit alphabet which are denoted by the garland of severed human heads which the naked ^ mother, Kali, dark like a threatening raincloud, wears as She stands amidst bones and carrion beasts and birds in tlie burning-ground on the white corpselike (Shavarupa) body of Shiva. For it is She who “ slaughters ” — that is, withdraws all speech and its objects into Herself at the time of the dissolution of all things (IMahapralaya).® Shabdabrahman is the consciousness (Chaitanya) in all creatures. It assumes the foi*m of Kundali, and abides in the body of all breathing creatures (Pranl), manifesting itself by letters in the form of prose and verse."* In the sexual symbolism of the Shakta Tantras, seed (Bind u)® issued iipon the reversed

2 Sometimes given as fifty -one.

- She is so pictured because She is hejond Maya (ilayatita). She is the “ Bewilderer of all ” by Her Mayii, but is Herself undeceived thereby. This Kali symbolism is explained in the Svarupa-vyakhya of the “ Hymn to Kali ’’ (Karpuradi Stotra) which I have published as vol. IX of Tantrik Texts,

3 The same symbolism is given in the description of the Heruka in the Buddhist Demchog Tantra.

^ Ohaitanyam sarvabhutanang shabdabrahmeti me matih Tat prapya kundalirflpam praninam dehamadhyagam Varnatmanavirhhavati gadyapadyadi-bhedatah. (Sharada Tilaka, Ch. I.)

5 The term Bindu also means a drop as of semen.

THE GAEL4ND OF LETTERS (VAENAMALA) 103

union ^ of Maliakala and Maliakali, wMcli seed, ripening in tlie womb of Prakriti, issued as Kundali in tbe form

Kundali as Mahamatrikasun- Lcli are the Matrikas or subtle

of tbe letters (Ak ■dari has fifty-one ( forms of the gross form of the Shabda at the centres. Kundali when with one coil is Bindu ; with two, Prakriti-Purusha ; with three, the three Shaktis (Ichchha, Jnana, Kriya) and three Gunas (Sattva, Bajas, Tamas) ; with the three and a half She is then actually creative with Vikriti ; with four She is the Devi Bkajata, and so on to Shrimatrikotpattisundari with fifty-one coils.^ In the body, unmanifested Parashabda is in kundali Shakti. That which first issues from it is in the

ids upwards through the rest as When Shakti ^ in the mother-form speech (Para vak) and She “ sees ” the manifest- ■ ’ 1. The Pashyanti ^

which Ichchha Shakti (Will) in the about to display the This is the Shakti

Pashyanti, Madhyama, and Vaikhari Shabda, first “ sees ” ® She is Parama Kala (Ambikarupa), which is supreme^ supreme peace (Parama shanta). C- od Shabda from Pashyanti to Vaikhari,

state of Shabda is that in '

form of a goad ® (Angkushakara) is

universe, then in seed (Bija) form. \ ^

Varna.’ Madhyama Vak, which is Jnana (knowledge), and

iVimritamaitlmna. Shakti is above Shiva, and moving on and

in coilon with Him because She is the active and He the inert con-

“’°“slaktisanggama Tantra, first Ullasa Utpattikhanda. When with ten coils She is the well-known Dashamahavidya. ^

3 The first movement in creation, called Ikshana ( seeing ) in

Veda. To see is to ideate. t xi a x -

4 Paramasupreme or first. KalaVimarsha-Shakti of Atma. ,She is, as such, the first cause of all the letters.

Pashyanti=She who “ sees ” (Ikshana). , . t +

6 Here the crooked line (Vakrarekha) comes first, and the straight second Possibly this may be the line rising to form the triangular

pyramid. « vomits forth ” the universe (Yamanai

lO-t THB SIX CENTRES AND THE SERPENT POWER

in form of a straight line (Rijiirekha). is Jjeshtha ShaktL Here there is the first assumption of form as the Matrik^ (Mutrikatvam upapanna), for here is particular motion (Visheslia Spanda). The Vaikhari state is that of Kriya Bhakti, who is the Devi Eaudri, whose form is triangular ^ and that of the universe. As the former Shakti produces the subtle letters or Matrika which are the Vasana,’ so this last is the Shakti of the gross letters of words and their objects.® These letters are the garland of the Mother i.ssuing from Her in Her form as Kundali Shakti, and absorbed by Her in the Kundali-yoga here described.

lifil

THE CENTRES OR LOTUSES (CHAKRA, PADMA)

At this stasfe we are in a position to pass to a consideration of the Chakras, which may shortly be described as subtle centres of operation in the body of the Shaktis or Powers of the various Tattvas or Principles which constitute the bodily Sheaths. Thus the five lower Chakra from Muladhara to Vishuddha are centres of the Bhuta, or five forms of sensible matter. The Ajna and other Chakras in the region between it and the Sahasrara are centres of the Tattvas constituting the mental sheaths, whilst the Sahasrara or thousand-petalled lotus at the top of the brain, is the blissful abode of Parama Shiva-Shakti which is the

stats of purs Con scion sue ss,

A description of the Chakras involves, in the first place,

an account of the Western anatomy and physiology of the

central and sympathetic nervous systems ; secondly , an account of the Tantrik nervous system and Chakras ; and, lastly, the correlation, so far as that is possible, of the two systems on the anatomical and physiological side, for the rest is in general peculiar to Tantrik occultism.

The Tantrik theory regarding the Chakras and Sahasrara is concerned on the 2'>hysiologiccil side, or Bhogayatana aspect, with the central spinal system, comprising the bram or encephalon, contained within the skull, and the spnia. cord, contained within the vertebral column (Merudanda).

106 THE SIX CBXTEES AXB THE SERPENT POWER

It is to be BOted that, Just as there are five , centres (Cbakras) hereinafter described, the vertebral column itself iV divided into five regions, which commencing from the lowest, are the coccygeal, consisting 5f four imperfect vertebive, often united together into one bone called the coccv-x ; the sacral region, consisting of five vertebrm united tmTether to form a single bone, the sacrum ; the lumbar

region or region of the loins, consisting of five vertebrm ;

the dorsal region, or region of the back, consisting of twelve vertebrm ; and the cervical region, or region of the neck, consisting of seven vertebrm. As exhibited by segments, the cord shows different characteristics in different regions. Roughlv speaking, these correspond to the regions which are assigned to the governing control of the Miiludhura, Svadhisiithiina, Manipura, Anahata, and Vishuddha centres, or Chakras. The central system has relation with the periphery through the thirty -one spinal and twelve cranial nerves, which are both afferent and efferent or sensory and motor,’ arousing sensation or stimulating action.^ Of the cranial nerves, the last sLx arise from the spinal bulb (medulla), and the other six, except the olfactory and optic nerves, from the parts of the brain Just in front of the bulb. Writers of the Yoga and 'tantra schools use the term Aadi, by preference, for nerves. They also, it has been said, mean cranial nerves when they speak of Sliiras, never using the latter for arteries, as is done in the medical literature. It must, however, be noted that the Yoga Nadis are not the ordinary material nerves, but subtler lines of direction along which the vital forces go. The spinal nerves, after their exit from the intervertebral foramina, enter into communication

iDr. Broiendranath Seal, p. 337, Appeedix to Professor^ Benoy Kumar Sarkar’s “Positive Background of Hindu Soeiologj . The

» aJ,o»..dkr,-lv. It i, to be .oted, ho^ev.r that

the present "work uses Shiras for other than cranial nerves, it calls Ida and Pinggala Hadis or Shiras.

THE CEIfTEES OE LOTUSES (oEAKEAj PADMA) 107

■vvith tbe gangliated coi’ds of the sympathetic nervous system, which lie on each side of the vertebral column. The spinal cord extends in the case of man from the upper boi’der of the atlas, below the cerebellum, passing into the medulla, and finally opening into the fourth ventricle of the brain, and descends to the second lumbar vertebra, where it tapers to a point, called the fikmi terminale. I am told that recent microscopic investigations by Dr. Cunningham have disclosed the existence of highly sensitive grey matter in filtm terminale which was hitherto thought to be mere fibrous cord. This is of importance, having regard to the position assigned to the Muladhara and the Serpent Power. It is continued in this for a variable distance, and there ends blindly. Within the bony covering is the cord, which is a compound of grey and white brain matteiy the grey being the inner of the two, the reverse of the position in the encephalon. The coi-d is divided into two symmetrical halves, which are connected together by a commissure in

the centre of which there is a minute canal called the central spinal canal (wherein is the Brahmanadi), which is said to be the remnant of the hollow tube from which the cord and brain were developed.'^ This canal contains cerebro-spinal fluid. The grey matter viewed longitudinally forms a column extending through the whole length of the cord, but the width is not uniform. There are special enlargements in the lumbar and cervical regions which are due mainly to the greater amount of grey matter in these situations. But throughout the whole cord the grey matter

is specially abundant at the junctions of the spinal nerves, so that a necklace arrangement is visible, which is more apparent in the lower vertebrates, corresponding to the ventral ganglionic chain of the invertebrates.® The white

1 See Ferrier’s “ Functions of the Brain ”.

connected together with the higher centres by the associatiii*^ and longitudinal tracts of the spinal cordd All the

ich are ascribed primarily to the spinal centres in an ultimate sense to the cerebral centres.

I the “ Letters ” which exist distributed on the e lotuses exist in the Sahasrara. The centres t only the muscular combinations concerned in ovements, but also the functions of yasoular secretion, and the like, which have theii centres in the spinal cord. The cerebral said, however, to control these functions only with the manifestations of volition, feeling, and hereas the spinal centres with the subordinate ; system are said to constitute the mechanism ous adaptation, in accoi’dance with the varying of stimuli which are essential to the continued if the organism. The Medulla, again, is also h of communication between the higher centres

and the peripliery and an independent centre regulating functions of the greatest importance in the system. It is to be noted that the nerye fibres which carry motor impulses descending from the brain to the spinal cord cross over rather suddenly from one side to the other on their way through the spinal bulb (medulla), a fact which has been noted in the Tantras in the description of the Mukta Triveni. The latter is connected by numerous afferent and efferent tracts with the cerebellum and cerebral ganglia. Above the cerebellum is the cerebrum, the activity of which is ordinarily associated with conscious volition and ideation and the origination of voluntary movements. The notion of Consciousness, which is the introspective subject-matter of psychology, must not, however, be confused with that of pfiysiological function. There is therefcre no organ of consciousness, simply because “ Consciousness ” is not an organic conception, and has nothing to do with the physiological conception of energy, whose inner introspective side it presents.V Consciousness in itself is the Atma. Both mind and body, of which latter the brain is a part, are imperfect or veiled expressions of Consciousness, which in the case of body is so veiled that it has the appearance of unconsciousness. The living brain is constituted of gross sensible matter (Mahabhuta) infused by Prana. Its material has been worked up so as to constitute a suitable vehicle for the expression of Consciousness in the form of Mind (Antahkarana). As Consciousness is not a property of the body, neither is it a mere function of the brain. The fact that mental consciousness is affected or disappears with disorder of the brain proves the necessity of the latter for the expression of such consciousness, and not that consciousness is inherent alone in brain or that it is the property of the same. On each side of the vertebral column there 1 Auguste Corel’s “ Hygiene o£ Nerves and Mind,” 95.

THE . CENTRES OR LOTUSES (CHAKRA, PADMa) 109

110 THE SI'S; CEXTHES AND THE SEKPEN'T POWEK

is a cliaiu of ganglia connected with nerve fibre, called the sympathetic cord (Ida and Pinggala), extending all the vay from the base of the skull to the coccyx. Ihis is in communication 'with the spinal cord. It is noteworthy that

there is in the thoracic and lumbar regions a ganglion of each chain corresponding with great regularity to each spinal nerve, though in the cervical region many of them appear to be missing ; and that extra large clusters of nervous structure are to be found in the region of the heart, stomach, and lungs, the regions governed by the Anahata, Manipura, and Vishuddha, respectively, the three upper of the five Chakras hereinafter described. From the sympathetic chain on each side nerve fibres pass to the viscera of the abdomen and thorax. From these, nerves are also given off which pass back into the spinal nerves, and others which pass into some of the cranial nerves ; these are thus distributed to the bloodvessels of the limbs, trunk, and other parts to which the spinal or cranial nerves go. The sympathetic nerves chiefly carry impulses which govern the muscular tissue of the viscera and the muscular coat of the small arteries of the various tissues. It is through the sy mpathetic that the tone of the blood vessels is kept up by the action of the vaso-motor centre in the spinal bulb. The sympathetic, however, derives the impulses which it distriUites from the central nervous system ; these do not arise in the sympathetic itself. The impulses issue from the spinal cord by the anterior roots of the spinal nerves, and pass through short branches into the sympathetic chains. The work of the sympathetic systems controls and influences the circulation, digestion, and respiration.^

The anatomical arrangement of the central nervous system is excessively intricate, and the events which take place in that tangle of fibre, cell and fibril, are, on 1 See Foster and Shore’s “ Physiology,” 206, 207.

the other hand, eyen now almost unknown. Ana so id has been admitted that in the description of the physiology of the central nervous system we can as yet do little more than trace the paths by which impulses may pass between one portion of the system and another, and from the anatomical connections deduce, with more or less probability, the nature of the physiological nexus which its parts form with each other and the rest of the body.® In a o-eneral way, however, there may (it is said) be reasons to suppose tliat there are nervous centres in the central system related in a special way to special mechanisms, sensory, secretory, or motor, and that centres, such as the alleo-ed genito-spinal centre, for a given physiological action exist in a definite portion of the spinal cord. It is the subtle aspect of such centres as expressions of consciousness (Chaitanya) embodied in various forms of Miiya Shakti which is here called Chakra. These are related through intermediate conductors with the gross oro-ans of generation, micturition, digestion, cardiac action, and respiration in ultimate relation with the Muladliara, Svadhishthana, Manipiira, Anahata, and Visliuddha Chakras respectively, just as tracts have been assigned in the higher centres as being in special, even if not exclusive, OTfh various nerceptive, volitional, and ideative

THE SIS CENTRES AND THE SERPENT POWER

body. “As in the leaf of the Ashvattha tree {Ficus rdhiios.i) there are minute fibres, so is the body permeated by Xadls.” ^ Nadi is said in v. 2 to be derived from the root mil, or motion. For here the Prana or Ijife Principle moves. Tlie Bhutashiiddlii Tantra speaks of 72,000, the Prapanehasara Tantra of 300,000, and the Shiva Sanghita of 350, UOO ; but of these, whatever be their total extent, onlv a limited number are of importance. Some are gro.ss Nadls, such as the physical nerves, veins, and arteries, known to medical science. Bat they are not all of this gross or physical and visible character. They exist, like all else, in subtle forms, and are known as Yoga Nadis. The latter may be described as subtle clm"mels (Vivara) of Pranik or vital energy. The Nadls are, as .stated, the conduits of Prana. Through them its solar and lunar currents run. Could we see them, the body would present the appearance of those maps which delineate the various ocean currents. They are the paths along which Pranashakti goes. They therefore belong to the vital science as life-element, and not to the medical Shiistra (Vaidyashastra). Hence the importance of the Sadhana, which consists of the physical purification of the body and its Nadis. Purity of body is necessary if purity of mind is to be gained in its extended Hindu sense. Purification of the Nadis is perhaps the chief factor in the preliminary stages of this Yoga; for just as their impurity impedes the ascent of Knndali Shakti, their purity facilitates it. This is the work of Pranayama (c. post).

Of these Nadis, the principal are fourteen, and of these fourteen Ida, Pinggala, and Sushumna, are the chief. Of these three, again, Sushumna is the greatest, and to it

1 Shandilva Up., Ch. I, where the Nadis are given and their purification spoken of ; Dhyanahindu Up. ; and as to Sushumna see

Mandalabrahmana Up., First Bi'ahmaiia.

THE OENTBES OB LOTUSES (OHAKEA, PADMa) 113

all others are suboi’clinate ; for by the power of Yoga (Yogabala) Prana is made to go through it, and, passing the Chakras, leave the body through the Brahmarandhra. It is situate in the interior of the cerebro-spinal axis, the Merudanda, or spinal column, in the position assigned to its interior canal, and extends from the basic plexus, the Tattvik centre called the Mfiladhara, to the twelvepetalled lotus in the pericarp of the Sahsrara Padma, or thousand-petalled lotus. Within the tiery red Tamasik Sushumna is the lustrous Rajasik Vajra or Vairini Nadi, and within the latter the pale nectar-dropping Sattvik Ohitra or Ghitrini. The interior of the latter is called the Brahma Nadi. The first is said to be fire-like (Vahnisvarupa), the second sun-like (Suryyasvariipa), and the third moon-like (Chandrasvarupa).^ These are the threefold aspect of the Shabdabrahman. The opening at the end of the Ghitrini Nadi is called the door of Brahman (Brahmadvara), for through it the Devi Kundali enters to ascend.'^ It is along this last-mentioned Nadi, known as the Kula Marga and the " Royal Road,” that the Shakti Kundalini is led in the process hereafter described.

Outside this nerve ai’e the two Nadis, the pale Ida or Shashi (Moon) and the red Pinggala or Mihira (Sun), which are connected with the alternate breathing from the right to the left nostril and vice The first, which is

1 Hence She is ca}lecl in the Lalita-sahasranama (v. 106) Muladharambiijaru(^/ia. Fire, Sun, and Moon are aspects of the differentiated Parabindu or Kamakala (vante). See the Chapter on Sun, xMoon and Fire in “Garland of Letters”.

3 The sun generally represents poison, and the moon nectar (Shandilja Up., Oh. I). Both were obtained at the churning of tlie ocean, and represent the upbuilding and destructive forces of Hature.

3 The Hindus have long known that breathing is done through one nostril for a period of time and then through the other. In Pranajtoa to make the breathing change one nostril is closed. But the skilled Yogi can shift the breathing^at his will without closing a nostril with

"‘feminine” (Slmktirupa) and tke embodiment ot nectar ( Ainritavigraliiib it? on the left ; and tbe second, wlucb is raa-tmilinc,” as being in the nature of Eudra (Raudratmiku t, is on tlie right. They both indicate Time or Eala, anil Suslmmna devours Kiila. For on that path entry is made into timelessness. The three are also known as Gansu fldal, Yamuna (Pinggala), and Sarasvati (Sushumna after the names of the three sacred rivers of India. The Mfiladliara is the meeting-place of the three *• rivers,” and hence is called Yuktatriveni. Proceeding from the Adhiira lotus, they alternate from right to left and left to right, thus going round the lotuses. According to another acconuT, their position is that of two bows on either side of ihe spinal cord. An Indian medical friend tells me that these are not discrepant accounts, but represent different positions according as Ida and Pinggala exist inside or outside the spinal cord. When they_ reach the space between the eyebrows known as the Ajna Chakra, they enter the Sushumna, making a plaited knot of three called ISluktatrivenl. The three “ Rivers,” which are again united at this point, flow separately therefrom, and for this reason the Apia Chakra is called Muktatrivenl. After separation, ■K.irlT which oroceeded from the right testicle goes to

where tlie two currents meet.^ These are all but microcosmic instances of the vaster system of cosmic matter, every portion of which is composed of the three G-unas (Trigunatmaka) and the threefold Bindus, which are Sun, Moon, and Fire.

As regards nerve cords and fibres, cranial and spinal nerves, and the connected sympathetic nerves, Dr. Brojendranath Seal says; “With the writers on the Aoga, all the Shiras, and such of the Dhamanis as are not vehicles of vital cuiwent, metabolic fluid, lymph, chyle, or blood, are cranial nerves, and proceed from the heart through the spinal cord to the cranium. These cranial nerves include pairs for the larynx and the tongiie, for the understanding and use of speech, for the raising and lowering of the eyelids, for weeping, for the sensations of the special senses, etc., a confused and imintelhgent reproduction of Sushruta’s classification. But the enumeration of the spinal nerves with the connected symnathetic chain and ganglia is a distinct improvement on

1 Similarly, there are three iSadls which

sliippGii in tb6 Olifinclii., Sd

the sun, moon, and tire.

2 P. 340, Appendix to Professor Sarkar’s Hindu Sociology, ” subsequently published i of the Hindus”. The author annexes a plan rough idea of the relative position of jihe pr pathetic spinal system.

(st-e j?aiig1taratnnkara), tlie fourteen niost important

“1. Snshainna, in tire central cluinnel of tlie spinal cord. 2. Itia, tlie left sympathetic chain, stretching from under the left nostril to below the left kidney in the form of a bent bow. 3. Pinggala, the corresponding chain on the right. 4. Kuhn, the pudio nerve of the saci’al plexus, to the left of the spinal cord. 5. Gtuidhari, to the back of the left s^'inpathetic chain, supposed to stretch from below the corner of the left eye to the left leg. It -was evidently supposed that some nerves of the cervical plexus came down through the spinal cord and joined on to the great .sciatic nerve of the sacral plexus, b. Hastijihva, to the front of the left sympathetic chain, stretching from below the corner of the left eye to the great toe of the left foot, on the same supposition as before. Pathological facts were believed to point to a special nerve connection between the eyes and the toes. 7. Sarasvati, to the right of Snshumna,* stretching up to the tongue (the hypoglossal nerves of the cervical plexus). 8. Pusha, to the back of the right sympathetic chain, stretching from below the corner of the right eye to the abdomen (a connected chain of cervical and lumbar nerves). 9. Payasvini, between Pusha and Sarasvati, auricular branch of the cervical plexus on the left. 10. Sankhiiil, between Gandharl and Sarasvati, auricular branch of the cervical plexus on the left, n. Yashasvinl, to the front of the right sympathetic chain, stretching from the right thumb to the left leg (the radial nerve of the brachial plexus continued on to certain branches of the great sciatic). 12. Varuna, the nerves of the sacral plexus, between Kuhn and Yashasvinl, ramifying over the lower trunk and limbs. 13. Vishvodara, the nerves of the lumbar plexus, between Kubu and Hastijihva, 1 Some of these are referred to in the present -work ; see v. 1.

in tlie body pervaded by Trana nave centi’es of predominance and influence re the Chakras (centres or circles or las (lotuses) of which this work is a

pinal column, are the six main

called Chakras or Padmas, as the Sahasrara above These are the Muladhara, lira, Aniihata, Vishuddha, and Ajna,

'll are said to have their corre- Tal nerve plexuses and organs, is possibly the sacro-coccygeal between the eyebrows,” which ith the pineal gland, the centre of the and others with the cerebellum, are, however, as explained later, as extremely subtle which are built up are subject to their ■hich loosely and inaccurately they d, have been said to be various of the body and the lower cerebral In the portion of the body below

lower worlds, Patala and

tl)6 Yogarnava an Indian ifluenced too

certain sp< therein, w regions) or description.

- Inside the Meru, or s centres of Tattvik opeiation, which are the seats of Shakti, is the abode of Shiva,

Svadhishthana, Maui] which ill the plti/sica spondences in the p commencing from w plexus to the “ space some identify w third or spiritual eye.

The Chakras® themselves centres of Consciousness force (Shakti) ; but the gToss by their coarsened vibrations, which influence, and with w] are sometimes identified plexuses in the trunk c centres mentioned the Mfiladhara are the seven

5 Citins? Sangitaratnakara, Shlokas 144-156 ,8.Lo Tanira This account has in parts been criticised by Ita Z; a who tells me that it is in those parts in

Dbyanabindu Up., and Ch. Ill;

118 THE SIX OENTBES AND THE SEEBExN’T POWER

Others, together with the Shaktis which support all in the

The first centre, or Mulaclhara Chakra, which is so called from its being the root of Sushumna where Kundali i-ests,^ is at the place of meeting of the Kanda (root of all the Mis) and the Sushumna Nadi, and is in the regioiv midway between the genitals and the anus. It is thus the centre of the body for men.^ By this and similar statements made as regards the other lotuses, it is not meant that the Chakra proper is in the region of the gross body described, but that it is f/ic subtle centre of that gross region, such centre existing in the spinal column \\hich forms its axis. The reader must bear this observation in mind in the descriptions of the Chakras, or an erroneous notion will be formed of them. This crimson Muladhara lotus® is described as one of four petals, the Vrittis of which are the four forms of bliss known as Paramananda, Sahajananda, Yogananda, and Ylrananda.^ On these four petals are the golden letters Vang (4), Shang (^), Sh&ng (f), and Sang (h).® Bach letter in its Vaikharl form is a gross manifestation of inner or subtle Shabda. On the petals are figured the letters, which are each a Mantra, and as such a Devata. The petals are configurations made by the position of the Nadls at any particular centre, and are in themselves Pranashakti manifested by Pranavayu in

1 Derived from Mfila (root) and Adliara (support).

2 Shandilya Dp., Gh. I, where also tho centres for birds and other animals are given. In some (Kashmir “ Kadichakra ’ ) Knndall is represented above the position given in the Text.

3 This and other lotuses hang head downwards except when Kundali passes through them, when they turn upwards.

i These Vrittis or qualities (see post) denoting four forma of bliss are not given in the text here translated, but in Tarkalangkara’s Commentary to the Mahanirvana Tantra.

5 In this and other cases meditation is done from the right (Uakshinavaitena). See v. 4, Shat-chakra-nirupana cited as S.K.

THE CBINTRES OE LOTUSES (OHAKEA, PADMa)

I living bod}". AYhen that Vayu departs they cease to

manifest. Bacli letter is thus a particular Shabda or Sbakti and a surrounding (Avarana) Devata of the Princi- !' pal Bevata and its Shakti of the particular Chakra. As

Shakti they are manifestations of Kundali, and in their i totality constitute Her Mantra body, for Kundali is both

I light {Jyotirmayi) and Mantra (Mantramayi). The latter

I is the Sthfila aspect of which Japa is done. The former is

the Sukshma aspect which is led up to in Toga. Their \ specific enumeration and allocation denote the differentia-

tion in the body of the total Shabda. This Lotus is the I centre of the yellow Prithivi, or “ earth ” Tattva, with its

quadrangular Mandala, the Bija or Mantra of which Tattva I is Lang (s).^

I At this centre is the Prithivi Tattva, the Bija of which

» La,” with Bindu or the Brahma-consciousness presiding over this centre or “ Lang ” which is said to be the I expression in gross (Vaikhari) sound of the subtle sound

I made by the vibration of the forces of this centre. So,

f -again, the subtle Tejas Tattva and its Bija Rang is in the

I mnipiira Chakra, and the gross fire known as Vaishvii-

i nara is in the physical belly, which the subtle centre

governs. This Bija represents in terms of Mantra the Tattva regnant at this centre, and its essential activity, f With the symbolism used throughout this work, Bija

is said to be seated on the elephant Airavata, which is here located. This and the other animals figured in the Chakras are intended to denote the qualities of the Tattvas there regnant. Thus, the elephant is emblematic of the strength, firmness, and solidity, of this Tattva of “ Earthy . They are, further, the vehicles (Vahana) of the Deratas there. Thus in this Chakra there is the seedmantra

The Dhyanabinda Up. associates the Bijas with the five Pranas. Tims “ Lang ” is associated with Yyana.

120 THE SIX CENTEES AND THE SEEPENT POWER

(Bija) of Indra, whose vehicle is the elephant Airavata. The Devata of this centre is, according to the Text, the creative Brahma, whose Shakti is Savitind Thei-e also is the Shakti known as Dakini,- who, as also the other Shaktis, LakinI and the rest, which follow, are the Shaktis of the Dhiitus or bodily substances ® assigned to this and the other centres. Here is the “female ’’ triangle or Yoni known as Traipura, which is the Shaktipitha, in which is. set the “ male ” Shivalingga known as Svayambhu, of theshape and colour of a young leaf, representing, as do all Devis and Devas, the Maya-Shakti and Ohit-Shakti,. aspects of the Brahman as manifested in the particularcentres (vv. 4-14). The Linggas are four — Svayambhu,. Bana, Itara, Para. According to the YoginihridayaTantra ■* (Ch. I), they are so called because they lead to Chit. They are the Pithas, Kamariipa, and the rest because they I’eflect Chit (Chitsphurattadharatvat). They are A^rittis of Manas, Ahangkara, Buddhi, Chitta. To the first three are assigned certain forms and colours— namely, yellow,, red, -vdaite, triangular, circular ; as also certain letters — namely, the sixteen vowels, tlie consonants Ka to- Ta (soft), and Tha to Sa. Para is formless, colourless, and letterless, being the collectivity (Samashti) of all letters in the form of bliss. The Traipima is the counterpai’t in the Jiva of the Kamakala of the Sahasrara. The Devi Kundalini, luminous as lightning, shining in the hollow of this lotus like a chain of brilliant lights, the World-bewilderer who maintains all breathing creatures,®'

1 The Creator is called Savita because He creates.

2 Who, according' to Sammohana Tantra, Ch. IJ, acts as keeper of

THE CENTEES OE LOTUSES (CHAKBA, PADMa) 121

lies asleep coiled three and a half times ^ round the Linga, coTering with Her head the Brahmadvara.

The Svadhishthana Chakra is the second lotus proceeding upwards, and is, according to the commentary, so called after Sva or the Param Lingam.^ It is a vermilion lotus of six petals placed in the spinal centre of the region at the root of the genitals. On these petals are the letters like lightning : Bang (#), Bhang (u), Mang (u), Yang (q), Bang (t), Lang (t). “Water” (Ap) is the Tattva of this Chakra, which is known as the white region of Varuna. The Tattvik Mandala is in the shape of a crescent moon ^

(Ardhendiirupalasitam). The Bija. of water (Varuna) is “Vang”. This, the Varuna Bija, is seated on a white Makara® with a noose in his hand. Hari (Vishnu) and Rakini Shakti of furious aspect, showing Her teeth fiercely.

Above it, at the centre of the region of the navel, is the lotus Manipiira (Nabhipadma), so called, according to the G-autamiya Tantra, because, owing to the presence of the fiery Tejas, it is lustrous as a gem (Mani).® It is a lotus of ten petals on which are the letters Hang (%), Hhang (t), iVang (d), Tang (fi), Thang (4), Dang (^), Dhang (sf), Hang (fi), Pang (4), Phang (-4). This is the triangular region of the Tejas Tattva. The triangle has

1 These correspond with the three and a half Bindus of which the

Kubjika Tantra speaks. Bee ante.

2 Entrance to the Siisliumna.

3 For another definition see Dhyanabindu Up., where all the Chakras are named. Another derivation is “ own abode” of (Shakti).

4 The diagrams or m an dalas symbolic of the elements are also given, as here stated, in the first chapter of the Sharada Tilaka and in the Vishvasara Tantra, cited at p. 25 of the Pranatoshini, with the exception that, according to the Yishvasara Tantra, the Mandala of water is not a crescent, but eigbt-cornered (Ashtasra).

s An animal like an alligator. See Plate 3.

« For another derivation, derived from Samaya worship, see Oommentary on the Lalita-Sahasranama, vv. 88, 89.

Ulili

, tv V

THE SIX CENTEES AND THE SEliPENT POWER

three Svastikas. The red Bija of fire, “ Rang,” is seated on a ram, the carrier of Agni, the Lord of Fire. Here is the old red Rudra smeared with white ashes, and the Shakti Lakini who as the Devata of this digestive centre is said to be “fond of animal food, and whose breasts ai-e ruddy with the blood and fat which drop from Her mouth Lakini and the other special Shaktis of the centi’es here named are the Shaktis of the Yogi himself— that is, Shaktis of the Dhatus assigned to each of his bodily centres, and concentration on this centre may involve the satisfaction of the appetites of this Devata. The Shaktis of the higher centres are not meat-eaters. From these three centres the gross Virat, waking body,

Next above the navel lotus (Nabhipadma) is the Anahata, in the region of the heart, which is red like a Bandhuka flower, and is so called because it is in this place that Munis hear that “ sound (Anahata shabda) which comes without the striking of any two things together,” or the “ sound ” of the Shabdabrahman, which is here the Pulse of Life. For it is here that the Purusha (Jivatma) dwells. This lotus is to be distinguished from the Heart Lotus of eight petals, which is represented in the place below it, where in mental worship the Patron Deity (Ishtadevatii) is meditated upon. (See Plate V.) Here is the Tree which grants all desires (Kalpataru) and the jewelled altar (Manipitha) beneath it. As the Vishvasara Tantra cited in the Pranatoshini says ; “ Shabdabrahman is said to be Deva Sadashiva. That Shabda is said to be in the Anahatachakra. Anahata is the great Chakra in the heart of all beings. Ongkara is said to be there in association with the three Gunas.” ^ The Mahasvachchhanda Tantra

Shabdabrahmeti tang praha saksbad devali sadaslnvaii

Anabatesbu chakreshu sa sbabdah parikirttyate

THE CENTEES OR LOTOSES (CHAKBA, PADMA). 123

says : 1 “ The gi’eat ones declai’e that Thy blissful form,

0 Queen, manifests in Anahata, and is experienced by the mind inward-turned of the Blessed Ones, whose hairs stand on end and whose eyes weep with joy.” This is a lotus of ten petals with the vermilion letters Kang {€), Ohhang (s), Jang (^), Jhang (ft), Nyang (^i), Tang (s), Thaug (e). This is the centre of the Vayu Tattva. According to v. 22, the region of Vayu is six-cornered (that is, formed by two triangles, of which one is inverted), and its colour that of smoke by reason of its being surrounded by masses of vapour.^ Its Bija “A^ang” is seated on a black antelope which is noted for its fleetness, and is the Vahana of “ Air ” (Vayu), with its property of motion. Here are Isha, the Overlord of the first three Chakras ; the Shakti Kakini gar-landed with human bones, whose “ heart is softened by the drinking of nectar ” ; and the Bhakti in the form of an inverted triangle (Trikona), wherein is the golden Bana Linga, “ joyous with a rush of desire ” (Kamodgamollasita), and the Hangsa as Jiviltma, like “ the steady flame of a lamp in a windless place” (vv. 22-27). The Atma is so described because just as the flame is undisturbed by the wind, so the Atma is in itself unaffected by the motions of the world.^

Analiatan^ maliachakrang liridaye sarvvajantuslm

Tatra ongkara ityukto gunatraya-samanvitah.

1 Cited by Bbaskararaya’s Comm, on Lalita, v. 121, on the title of the Devi as Nadarupa ; and in v. 218, where she is described as Nadariipini, referring also to YoginJhridaya Tantra.

2 According to the Sharada, Ch. 1 (and to the same effect Prapanchasara Tantra), the colours of the Bhiitas are as follows: Akasha (ether) is transparent (svaohcbha) ; Vayu (air) is black (Krishna) ; Agni (fire) is red (Rakta) ; Ap (water) is white (Sveta) ; and PrithivI

124 THE SIX OEKTEES AND THE SKBPBNT POWER

The seventeentli Terse of the Anaiicla-Lahari mentions that the Devatas Vashinl and others are to he worshipped in the two last-mentioned Chakras. Vashinl and others are eight in number.^

(I) Vashini, (2) KamesliTari, (3) Modinl, (4) Vimahh (5) Aruna, (6) Jayini, (7) Sarveshvarl, and (8) Kfdl or Kaulinl. These ai*e I’espectively the Presiding Deities of the following eight groups of letters; (1) 3? to sr:, 1(>

The other beings in t. 37 of Ananda-Laharl refer to the twelve Yoginis, who are (1) Vidyayoginl, (2) Eechika, (3) Mochika. (4) Amrita, (6) Dlpikii, (6) Jnana, (7) Apyayanl, (8) Vyapini, (9) Medha, (10) Vyomarupa, (11) Siddhirupa, and (12) Lakshmlyogini.

These twenty Deities (eight Vashinls and twelve Aoginis) are to be worshipped in Manipura and Anahata centres. In respect of this, the Commentator quotes a verse from the Taittiriyiiranyaka, and gives a description of these Deities, their respective colours, place, etc.

At the spinal centre of the region at the base of the throat (Kantha-mula) is the Vishuddha Chakra or Bhfiratisthana,® with sixteen petals of a smoky purple hue, on which are the sixteen vowels with Bindu thereon— that is, Ong (3ff), Aung (^), and the two breathings Ang (bt). Ah (3T:). According to the Devibhagavata (VII. 35), the Chakra is so called because the Jiva is made pure (Vishuddha) by seeing the Hangsa. Here is the centre of the

1 Pandit Ananta Shastri’s Aiianda Laliari, pp. 47, 48, and translation of same by A. Avalon, ‘‘ Wave of Bliss

2 That is, abode of the Devi of speech.

THE CENTRES OR LOTOSES (OHAKBA, TADMa) 125

white circular Akaslia or Ether Tattva, the Bija of which is “ Hang ”. Akasha is dressed in white and mounted on a white elephant. Its Mandala is in the form of a circle.’^ Here is Sadashiva in his androgyne or Arddhanarishvara Miirti, in which half the body is white and the other half gold. Here also is the white Shakti Shakini, whose form is light (Jyotihsvarupa). Here, too, is the lunar region, “the gateway of the great liberation”. It is at this place that the Jnani “ sees the three forms of time (Trikaladarshi). As all things are in the Atma, the Jnani who has realised the Atma has seen them (vv. 28-31). Above the Vishuddha, at the root of the palate, is a minor Chakra called Lalanii, or in some Tantras Kala Chakra, which is not mentioned in the works here translated. It is a red lotus with twelve petals bearing the following Vritti or qualities : Shraddha (faith), Santosha (contentment), Aparadha (sense of error), Dama (self-command), Mana (anger)® Sneha (affection),* Shuddhata (purity), Arati (detachment), Sambhrama (agitation),^ Urmmi (appetite).* {V. post.)

Before summarising the previous description, it is to be here observed that the Commentator Ealioharana states the principle of this Yoga to be that that which is grosser is merged into that which is more subtle (Sthiilanam sukshme layah). The grosser are lower in the body than the more subtle. The gross which are in and

^ This is sometimes represented as a circle with a number of dots in it, for, as the Prapanchasara Tantra sajs, Akasha has innumerable Sushira — that is, Chhidra, or spaces between its substance. It is because of its interstitial character that things exist in space.

2 This term is generally applied to cases arising between two persons who are attached to one another, as man and wife.

3 Usually understood as affection towards those younger or lower than oneself.

^ Through reverence or respect.

5 Or it may refer to the six which are technically called iirnimi — that is, hunger, thirst, sorrow, ignorance (moha), decay, and death.

below the Muladhara or connected 'witli it are (11 tlie Pritliivl Tanmatra ; (2) the PritliivI j^Ialuibhiita ; (3) the nostrils with their sense of smell, which is the grossest of the senses of knowledge (Jiiiinendriya), and which is the quality (Guna) of the Prithivi Tanmatra; and (4) the feet, which are the grossest of the senses of action (Karmendriya), and “ which have Prithivi (earth) for their support Here the nostrils are classified as the grossest of the Jnanendriyas, because therein is the sense which perceives the quality (Guna) of smell of the grossest lanmatra (Gandha), from whiclvis derived the Prithivi Stliida Ehuta. Thus the Jnanendriyas have a relation with the Tanraatras thi’ough their Gunas (qualities), for the perception of w'hich these senses exist. In the case, however, of thp, senses of action tKarmendriva), no such relation

^ At first sight this might appear not to be so, but the importance of the anus is well known to medical experts, its sensitivity having even given rise to what has been called a ‘‘ Psychology of the anus

THK CENTRES OR LOTUSES (cHAKRAj PADMA) 127

connection that the Tantras here follow the Sangkhya, and state the scheme of creation as it occurs also in the Puranas, according to which the Jnanendriyas and Karinendriyas and the Tan matras issue from different aspects of the threefold Ahangkara. There is a relation between the senses and the Tanmatras in the created Jiva, according to the Vedanta, for the senses are related to the Tanmatras, but the order, in that case, in which the senses occur is different from that given in this work. For, according to the Vediintik scheme, earth is related to the sense of smell and penis ; water to the sense of taste and anus ; fire to the sense of sight and feet ; air to the sense of touch and hands ; and ether to the sense of hearing and mouth. Another explanation seemingly artificial, however, which has been given, is as follows ; The feet are associated with “ Earth ” because the latter alone has the power of support, and the feet rest on it. “Water” is associated with the hands because in drinking water the hand is used. The word Pani, which means hand, is dei-ived from the root Pa, to drink (Piyate anena iti pani). “ Fire ” is associated with the anus because what is eaten is consumed by fire in the stomach, and the residue is passed out through the anus, whereby the body becomes pure. “Air” is associated with the penis because in procreation the Jivatma as Prana Vayu throws itself out through the penis. And so the Shruti says ; “ Atma itself is reborn in the son ” (Atma vai jayate putrah). “ Ether ” is associated with the mouth because by the mouth sound is uttered, "which is the Guna (quality) of ether (Akasha).

Hitherto we have dealt with the comparatively gross Tattvas. According to this work, the twenty

I

THE SIX CBNTEES AND THE SEEPENT POWER

■oTosser Tattvas are associated (4X5) as in. the following

table :

Centre in which dissolved

1. Mfiiildbara

■2, SvadliisLthaoa Manipiira •i. Aiiabata

5. Visliucldba

Grosser Tattvas

Gaiidba (smell) .Taiiniatra; Pritbivi Tattva , (earth); tbe Jnanendriya of sroeil ; V the Karmeiidrija of feet.

Easa (taste) TanmMra ; Ap Tattm (water) ; the Jnanendi’iya of taste; the Karmeiidriya of baods.

Rupa (sight) Taiimatra ; Tejas Tattva (fire) ; the Jnanendriya of sight; the Karmeiidriya of ■aBus.

Sparsha (touch) Tanniatra ; A^ayii Tattm (air) ; the Jii.^Beiidriya of touch ; the Karmeiidriya c^f penis.

Shabda (sound) Tanmatra ; Akasba Tattva (ether) ; the Jnanendriya of hearing ; the Karmeiidriya of mouth.

It will be observed that with each of the elements is associated an organ of sensation (Jnanendriya) and action (Karmendriya). In Chapter II of the Prapanchasara Tantra it is said : “lEther is in the ears, air in the skin, fire in the eye, water in the tongue, and earth in the nostrils.” The Karmendriyas are possibly so arranged because the Tattvas of the respective centres in which they are placed are, as above stated, of similar grades of subtlety and grossness. As explained below, each class of Tattvas is dissolved in the next higher class, commencing from the lowest and grossest centre, the Muladhara. So far the Tattvas have been those of the “ matter ” side of creation.

Progress is next made to the last or Ajna Chakra, in which are the subtle Tattvas of Mind and Prakriti. The Chakra is so called because it is here that the command (Ajna) of the Guru is received from above. It is a lotus of

^ The nose is a centre at which ses-ual excitement may he aroused or subdued. Though the reproductive organ is higher np than the Muladhara, the sexual force proceeds from the latter.

THR CENTRES OR LOTOSES (OHAKRA, PADMA) 129

two white petals between the eyebrows, on which are the white letters Hang (i), and Kshang (^). This exhausts the fifty lettei’s. It will have been observed that there are fifty petals and fifty letters in the six Chakras. In the pericarp is the great Mantra “ Om Each Lotus has either two or four more petals than the one immediately below it, and the number of the petals in the Vishuddha Chakra is the sum of the preceding differences. Here are Paramashiva in the form of Hangsa (Hangsa-rupa), Siddhakali, the white Hakini Shakti “elated by draughts of ambrosia,” the inverted triangle or Yoni (Trikona), and the Itara Linga, shining like lightning, which is set in it. The_three Lingas are thus in the Muladhara, Anahata, ana. Ajna Chakras respectively ; for here at these three Brahmagrantbis the force of Maya Shakti is in great strength. And this is the point at which each of the three groups of iattva associated with fire, sun, and moon, converge.^ The phrase “opening the doors ” refers to passage through these Granthi. Here in the Ajna is the seat of the subtle Tattvas, Mahat and Prakriti. The former is the Antahkarana with Gunas— < namely, Buddhi, Chitta, Ahangkara and its product Manas (Sasangkalpavikalpaka).' Commonly and shortly it is said that Manas is the Tattva of the Ajna Chakra. As, however, it is the mental centre, it includes all the aspects of mind above stated, and the Prakriti whence they derive, as also the Atma in the form of the Pranava (Om) its Bija. Here the Atma (Antaratma) shines -lustrous like a flame. The light of this region makes visible all which is between the Mula and the Brahmarandhra. The Yogi by contemplation of this lotus gains further powers (Siddhi), and becomes Advaitacharavadi (Monist). In connection with this Padma, the text (S.N., v. 36) explains how detachment is gained through the Yoni Mudra. It is here that the Yogi at the

1 F. post.

time of death places his Prana, and then enters the supreme pi'imordial Deva, the Puriina (ancient) Purnsha, “ who was before the three worlds, and is known by the Vedanta The same verse describes the method (Pranaropanaprakara). From the last centre and the causal Prakriti is evolved the subtle body which individually is known as Taijasa, and collectively (that is, the Ishvara aspect) as Hiranyagarbha. The latter tei'm is applied to the manifestation of the Paramatma in the Antahkarana ; as displayed in Prana it is Siitratma ; and when manifested through these two vehicles without differentiation it is known as the Antaryamin. The Chakras are the bodily centres of the world of differentiated manifestation, with its gross and subtle bodies arising from their causal body, and its threefold planes of consciousness in waking, sleeping, and dreamless slumber.

Above the Ajna-chakra (vv. 82— -39) there are the minor Chakras called Manas and Soma, not mentioned in the texts here ti*anslated. The Manas Chakra is a lotus of six petals, on the petals of which are (that is, which is the seat of) the sensations of hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination. Above this, again, is the Soma Chakra, a lotus of sixteen petals, with certain Vrittis which are detailed later.^ In this region are “ the house without support” (Niralambapuri), “where Yogis see the radiant ■Ishvara,” the seven causal bodies (v. 39) which are intermediate aspects of Adya Shakti, the white twelve-petalled lotus by the pericarp of the Sahasrara (vv. 32 — 39), in which twelve-petalled lotus is the A-ka-tha triangle, which surrounds the jewelled altar (Manipitha) on the isle of gems (Manidvipa), set in the Ocean of Nectar,^ Avith Bindu

1 V, posL

^ In mental worship the jewelled altar of the Ishtadevata is in the eight “petalled lotus below Anahata (see Plate Y). The Isle of ’Gems is

the CiSNTHES OS LOTOSES (OHAKEA, PADMa) 131

above and Nada below, and the Kainakala triangle and the Gluru of all, or Paramasliiva. Above this, again, in the pericarp, are the Snryya and Chandra Mandalas, the Parabindu surrounded by the sixteenth and seventeenth digits of the moon circle. In the Chandra Mandala there is a triangle. Above the Moon is Mahavayu, and then the

Brahmarandhra with Mahashangkhini.

The twelve-petalled lotus and that which is connected with it is the special subject of the short book Padukapanchaka Stotra here translated, which is a hymn by Shiva in praise of the “ Fivefold Footstool,” with a commentary by Shri Kalicharana. .The footstools are variously classified as follows ; According to the first classification they are— (1) The white twelve-petalled lotus in the pericarp of the Sahasi-ara lotus. Here there is (2) the inverted Triangle, the abode of Shakti called “ A-ka-tha ”. (3) The region of

the altar (Manipitha), on each side of which are Nada and Bindu. The eternal G-uru, “ white like a mountain of silver,” should be meditated upon, as on the Jewelled- Altar (Manipitha). (4) The fourth Paduka is the Hangsa below the Antaratma ; and (5) the Triangle on the Pitha. The differences between this and the second classification are explained in the notes to v. 7 of the Paduka. According to this latter classification they are counted as follows: (1) The twelve-petalled lotus; (2) the triangle called A-ka-tha; (3) Nada-Bindu; (4) the Manipitha-Mandala; and (5) the Hangsa, which makes the triangular Kamakala. This Triangle, the Supreme Tattva, is formed by the three Hindus which the text calls Chandra (Moon), Suryya (Sun), and Vahni (Fire) Hindus, which are also known as Prakasha, Vimarsha, and Mishra Hindu. This is the Hangsa

a supreme state of Oonsoionsness, and the Ocean of Nectar is ^e Consciousness Itself. As to the causal bodies, -.see my Garland ot Letters ” or “ Studies in the Mantra Shastra ' . . : •

known as the triangular Kamakala, the embodiment of Purusha-Prakriti. The former is the Bindu Hangkara at the apex of the triangle, and the two other Hindus called Visarga or Sa are Prakriti. This Kamakala is the Mula (root) of Mantra.

The Shabdabrahman with its threefold aspect and energies is represented in the Tantras by this Kamakala, which is the abode of Shakti (Abalalayam). This is the Supreme Triangle, which, like all Yonipithas, is inverted. It may be here noted that Shakti is denoted by a triangle because of its threefold manifestation as Will, Action, and Knowledge. (Ichchha, Kriya, Jnana). So, on the material plane, if there are three forces, there is no other way in which they can be brought to interact except in the form of a triangle in which, while they are each separate and distinct from one another, they ai’e yet related to each other and form part of one whole. At the corners of the Triangle there are two Bindus, and at the apex a single Bindu. These are the Bindus of Fire (Vahnibindu), Moon (Ohandrabindu), and Sun (Sury5’'abindu).^ Three Shaktis emanate from these Bindus, denoted by the lines joining the Bindus and thus forming a triangle. These lines are the line of the Shakti Vama, the line of the Shakti Jyeshtha, and the line of the Shakti Raudri. These Shaktis are Volition (Ichchha), Action (Kriya), and Cognition (Jnana). With them are Brahma, Vishnu, and Rudra, associated with the Gunas Rajas, Sattva, and Tamas.

The lines of the triangle emanating from the three Bindus or Hangsah are formed by forty-eight letters of the alphabet. The sixteen vowels beginning with A form one

1 The Kamakalavilasa says : “ Bindu -tray am ay as tejas-tritayah ” (three Bindus and three htes). Tripurasundarl sits in the Chakra which is composed of Bindus (Bindumaye chakre), Her abode being the lap of Kameshvara, whose forehead is adorned by the crescent moon* She has three eyes, which are Sun, Moon, and Eire.”

THE CENTEES OB TiOTDSES (CHAKBA, PADMa) 133

line; tlie sixteen consonants beginning with Ka form the second line ; and the following sixteen letters beginning with Tha form the third line. Hence the triangle is known as the A-ka-tha triangle. In the inner three corners of the triangle are the remaining letters Ha, Lla, Ksha. The Yamala thus speaks of this abode, “I now speak of Kamakala,” and, proceeding, says : " She is the eternal One who is the three Hindus, the three Shaktis, and the three Forms (Trimiirti).” The Brihat-Shri-krama, in dealing with Kamakala, says: “From the Hindu (that is, the Parabindu) She has assumed the formofletters(Varnavayavariipini).” The Kali tlrddhvamnaya says : “ The threefold Hindu (Tribindu) is the supreme Tattva, and embodies in itself Brahma, Vishnu, and Shiva. ^ The triangle which is composed of the letters has emanated from the Hindu. These letters are known as the Matrika Varna. These form the body of Kulakundalini * the Shabdabrahman, being in their Vaikhari state various manifestations of the primal unmanifested sound (Avyaktanada).

They appear as manifested Shabda on the self-division of the Parabindu ; for this self -division marks the appearance of the differentiated Prakriti.

The commentary on the Padukapanchaka (v. 3) says that the Hindu is Parashakti itself, and its variations are '

called Hindu, mda, and Bija, or Sun, Moon, and Fire ;

' Hindu, the sun, ‘ being red, and Nada,_ the moon, being ' white.^ These form the Chinmaya or Anandamayakosha

' 1 The Maheshvari Sangliita says : “ Suryya, Chandra, and Vahm,

are the three Hindus ; and Brahma, Vishnu, and fehamhhu, are t

'till P0© ilTlGS

2 The Kamakalavilasa says : “ Ekapanchashadaksharatma ” (She is in the form of the 51 letters). See A. Avalon s edition and translation of this text, VoL 9, Tantrik Texts.

3 This appears to he in conflict with the previous statemen o Raghava Bhatta, that Hindu is Moon and Nada the Sun.

THK SIS OENTBES AND THE SEBPENT POWER.

(Padukapanoliaka, v. 3). The two Hindus making the base of the triangle are the Visai-ga (ih., v. 4). In the Agamakalpadruma it is said : “ Hangkara is Hindu or Purusha, and Visarga is Sail or Prakriti. Hangsah is the union of the male and female, and the universe is Hangsah.” The triangular Kamakala is thus formed bj Hangsah (ib.). The Hangsa-pitha is composed of Mantras

As this subject is of great importance, some further authorities than those referred to in the work here translated are given. In his commentary to v. 124 of the LaUta, in which the Devi is addressed as being ill the form of Kamakala (Kamakalarupa), Bhiiskararaya says : “ There are three Hindus and the Hardhakala.’^ Of these Hindus the first is called Kama, and the Hakarardha is named Kala.” * He. adds that the nature of Karnakahl is set forth in the Kamakalavilasa in the verses commencing " Supreme Shakti (Para Shakti) is the manifested union of Shiva and Shakti in the form of seed and sprout,” and ending with the lines “ Kama (means) desirableness, and the Kala the same. The two Hindus are said to be the Pire and Moon ”.® Kama, or creative Will, is both Shiva and Devi, and Kala is their manifestation. Hence it is called Kamakala. This is explained in the Tripurasiddhanta : “ 0 Parvati, Kala is the manifestation of Kameshvara and Kameshvarl. Hence She is known as Kamakala.” Or

1 Also called Hakarardha — that is, half the letter Ha

^ Bindu-trayarig hardhakala cha ity atra prathamo binduh kamakhyash charama kala cha iti pratyaharanyayena kamakalety nchyate.

3 Tasyah svarupang sphutashi%mshakti-samagamabijangkiirarupini para shaktiritjarabhya Kamah kamaiuyataya kala cha dabanenduvigrahau biDdu ityantena nirnitang kamakalavilase tadrupetyarthah (ib,),

^ Kamayoh kaleti va, tadaktang, Tripurasiddhante :

Tasya kameshvarakhyasya kameshvaryash cha Parvvati Kalakhya salila sa cha khyata kamakaleti sa, . . i .

THE CENTRES OR LOTUSES (CHAKRA, PADJU)

■She is the manifestation (Kala) of desire (Kama) ^ — that is, of Tchchhil. The Kalika Pin’Ana says: “Devi is called Kama because She came to the secret place on the blue peak of the great mountain (Kailasa) along with Me for the sake of desire (Kama) : thus Devi is called Kama. As She is ■also the giver or fulfiller of desire, desiring, desirable, beautiful, restoring the body of Kama (Manmatha) and destroying the body of Kama, hence She is called Kama.”® After Shiva (with whom She is one) had destroyed Kama, when he sought by the instilment of passion to destroy His yoga ; so She (with whom He is one) afterwards gave a new body to the “ Bodiless One ” (Ananga). They destroy the worlds and take them to themselves through the cosmic yoga path, and again by Their desire and will (Ichchha) recreate them. These Bindus and Kala are refeiTed to in the celebrated Hymn “ Waves of Bliss ” (Anandalahari), attributed to the great Shangkaracharyya.® This Devi is the great Tripurasnndari. Bhaskararaya’s Guru Krisinghanandanatha wrote the following verse, on which the disciple commentates : “ I hymn Tripura, the treasure of Kula,^ who is red of beauty ; Her

i Kamash obasau kalarupa cbeti va.

‘2 Kamapadamatra-vacbyatayab Kalipurane pratipadanat.

^ Kamartliam agata yasman tnaya sardbang mabagirau Kamakbya procbyate devi nilakutarabogata Kamada kamini kamya kanta kamaiiggadayiiii KtoanggaDasbini yasmat ktoakbya tena katbyate Iti sbadaksbaramidang nama {ib.).

Mukhang binduHg kritva kucbayngam adbas tasya tadadbo Hakarardbang dbjayet baramabishi te mamnatbakalto (v. 19).

(Let bim contemplate on tbe first Bindu as the face ( f the Devi, ;and on tbe other two Bindus as Her two breasts, and below that on tbe half Ha.) Half Ha is tbe Yoni, tbe womb, and origin of all. See

4 Kulanidbi. In its literal ordinary sense Kala means race or family, but bas a number of other meanings : Shakti (Akula is Shiva), tbe spiritual hierarchy of Gurus, the MulMbara, the doctrine of the Kaula Tantriks, etc.

THE SIX CENTEBS AND THE SEEPBNT POWEB

limbs like unto those of Kamaraja, wbo is adored by the thi’ee Devatas ^ of the three Gunas ; who is the desire (or will) of Shiva ; ® who dwells in the Bindu and who manifests the universe.” She is called (says the commentator cited) ^ Tripura, as She has three (Ihi) Paras I lit., cities), but, here meaning Bindus, angles, lines, syllables, etc. The Kalika Parana says : “ She has three angles {in the triangular Yoni) as well as three circles (the three Bindus), and her Bhiipura ^ has three lines. Her ilantra is .said to be of three syllables,® and She has three aspects. The Kundalini energy is also threefold, in order that She may create the three Gods (Brahma, Vishnu, Pudra). Thus, since She the supreme energy is everywhere triple. She is called Tripurasundari.”® These syllables are said by the commentator last cited ’’ to be the three Bijas of the three divisions (of the Panchadashi) — vh., Vtigbhava, Kamaraja, and Shakti, which according to the Vamakeshvara Tanti’a

1 Yisbiin, Brabma, and Rudra, of the Sattva, Rajas, and Tamas qualities respectively.

2 This is the Commentator’s meaning of Ekam tain.* Eka — a-fie. According to the Yishva Dictionary, ‘‘ A ” has among other meanings that of Isha or Shiva, and, according to the Anekarthadhvanimanjari Lexicon, I Manmatha — that is, K'toa, or desire* Eka. is therefore the spouse of Siva, or Shivakama, the desire or will of Shiva.

3 Introduction to Lalita.

4 The portion of the Yantra which is of common form and which encloses the particular design in its centre. Reference may, however, also be here made to the three outer lines of the Shrichakra.

5 V. post. The Kama Bija is Kling. Kiingkara is Shivakama. Here Ing means the Kaniakala in the Turiya state through which Moksha is gained, and hence the meaning of the saying {tb., v. 176) that he who hears the Bija without Ka and La does not reach the place of the good actions — that is, he does not go to the region attained by good actions, but to that attainable by knowledge alone (see ib.. V. 189, citing Yamakesbvara Tantra).

s Other instances may be given, such as the Tripurarnava, which says that the Devi is called Tripura because She dwells in the three RMis (Sushumna, Pinggala, and Ida ; v. post) and in Buddhi Manas Ohitta (v. post),

THE CENTRES OR LOTUSES (OHAKRA, PADMa) 137

are the Jnanashakfci which confers salvation, and the Kriya and Ichchha Shaktis.

Three “ Pada ” are also spoken of as Tripura — white, red, and mixedd Elsewhere, as in the Varaha Parana, the Dev! is said to have assumed three forms— white, red, and black : that is, the Supreme energy endowed with the Shttvik, Rajasik, and Tamasik qualities.^ The one Shakti becomes three to produce effects.

In the Kamakala meditation (Dhyana) the three Bindus and Harddhakala are thought of as being the body of the Devi Tripurasundari. The Commentator on the verse of the Ananda-Lahari cited says ; ® "In the fifth sacrifice (Yajna) let the Sadhaka think of his Atma as in no wise different from, but as the one only Shiva ; and of the subtle thread-like Kundalini which is all Shaktis, extending from the Adhara lotus to Paramashiva. Let him think of the three Bindus as being in Her body (Tripurasundari), which Bindus indicate Ichchha, Kriya, Jnana — ^Moon, Fire, and Sun ; Rajas, Tamas, Sattva ; Brahma, Rudra, Vishnu ; and then let him meditate on the Chitkala who is Shakti below it.” ^

1 According to a note of E. Anantakrishna Shastri, translator of the Lalita, p. 213, the three “ feet ” are explained in another work of Bhaskararaya as follows : White, the pure Samvit (Consciousness) untainted by any (Jpadhis ; red, the Parahanta (Supreme Individuality), the hrst Yritti (modification) from the Samvit ; and the mixed — the above-mentioned as one inseparable modification (the Yritti) of “ I These are known as the ‘‘three feet” (Charana-tritaya), or Indu (white), Agni (red), Eavi (mixed).

2 So also the Devi Bhagavata Pr. says : “ The Shambhaviis white ; Shrividya, red ; and Shyama, black.” The Yantra of Shrividya is the Shrichakra mentioned.

3 Shan gkaraeharyyagTanth avail (Yol. II), ed. Shri Prasanna Kumara Shastri. The editor’s notes are based on the Commentary cf Achyutananda Svtoi.

4 Atha panchamayage abhedabuddhya atmanang sbivarupam ekatmanang vibhavya adharat paramasbivantang sutrarupang sukshmang kundalining sarvashaktirupang vibhavya sattvarajastamogunasuchakang brahmavishnushivashaktyatmakang suryagnicbandrariipang bindutrayangtasya angge vibhavya adhash chitkalang dhyayet (Comm, to v. 19).

The Bindu which is the “ face ” indicates Virinchi ^ (Brahma) associated with the Rajas G-una. The two Bindus which are the “ breasts,” and upon which meditation should be done in the heart, indicate Hari - (Vishuu) and Hara ® (Rudra) associated wdth the Sattva and Tamas Gunas. Below them meditate in the Yoni upon the subtle Ohitkala, which indicates all three Gunas, and which is all these three Devatas/ The meditation given in the Yoginl Tantra is as follows : “ Think of three Bindus above Kala, and then that from these a young girl sixteen years old springs forth, shining with the light of millions of rising suns, illuminating every quarter of the firmament. Think of Her body from crown to throat as springing from the upper Bindu, and that her body from throat to middle, with its two breasts and three belly lines of beauty (Trivali), arise from the two lower Bindus. Then imagine that the I’est of Her body from genitals to feet is born from Kama. Thus formed, She is adorned with all manner of ornaments and dress, and is adored by Brahma, Isha, and Vishnu. Then let the Sadhaka think of his own body as such Kamakala.” ® The Shritattvarnava says : “ The glorious men who worship in that body in Samarasya ® are freed from the waves of poison in the untraversable sea of the world (Sangsara).” ®

1 That is, He who creates, from Vi+rich.

~ He -who takes away or destroys (harati) all grief and sin.

2 The same.

■4 Mukhaiig bindung kritva rajogunasuohakang virincliyatmakarig bindmig mukhang kritva, tasyadho hridayasthane sattvatamogunasuchakang hariharatmakang bindudvayang kuchayugang kritva, tasyadhah j'onigaaatrayasuchikang hariliaravirinchyatmikang sukshmang ehitkalang hakarardhang kritva yonyantargata-trikonakriting kritva dhyayet (iZi.).

5 See p. 199, et seq., Nityapujapaddhati, by Jaganmohaiia Tarkalangkara.

® That i.s equal, feeling; or being one with ; homogeneity; union of Shiva and Shakti.

THK CENTRES OB LOTOSES (OHAKEA, PADMA) 139

To tlie same effect are the Tantrik works the Shrikrama ’ and Bhuvachiidamani cited in the Commentary to the Ananda-Lahari. The first says : “ Of the three Bindus, 0 Mistress of tlie Devas, let him contemplate the first as the month and in the heart the two Bindus as the two breasts. Then let him meditate upon the subtle Kala Hakarardha in the Yoni.” And the second says ; “The face in the form of Bindn, and below twin breasts, and below them the beauteous form of the Hakaradha.” The three Devatiis Brahma, Vishnu, and Rudra, with their Shaktis, are said to take birth from the letters A, TJ, M, of the Ongkara or Pranava. ^ Ma, as the Prapanchasara Tantra ^ says, is the Sun or Atma among the letters, for it is Bindu. Prom each of these ten Kalas arise.

Verse 8 of the first work translated says that in the Mfiladhiira centre there is the Triangle (Trikona) known as Traipura, which is an adjective of Tripura. It is so called because of the presence of the Devi Tripura within

1 Tatha cha Shrikrame :

Bindutrayasya deveshi prathamang devi vakimkang

Bindudvayang stanadvandvang hridi sthaue niyojayet.

Hakarardhang kalang sukshmang yonimadliye vickintayet.

Taduktang Bhavachudamanau ;

Makhang binduvadakarang Tadadhah kucbayagmakam Tadadhashelia hakarardhang Suparishkritamandalam.

The third line of this verse is also printed Tadadhah saparardhimj cha. But this means the .same thing. Sapara is Hakara, as II follows Sa. For further Dhyana.s and mode of meditation, see p. U of the Nityapujapaddhati of Jaganmohana Tarkalangkara.

3 Phetkarini Tantra, Ch. I : , -v i

Tebhya eva samutpanna varna ye vishnn-shulinoli Murtayab sbaktisangynkta nebyante tah kra,mena tu.

And so also Vislivasara Tantra (see Pranatoshini, 10) :

Shivo brahma tatha vishnnrongkare cha pratishthitah Akarash cha hhaved hrahma nkarah saohchidatmakah Makaro rudra itynkta iti tasyarthakalpana.

4 Ch. III.

the Ka inside the triangle. This Ka is the chief letter of the Kama Bija, and Kang^ is the Bija of Kumiui, the aspect of Tripnrasundari in the Muladhara. Here also, as the same verse says, there are the three lines Varna, Jyeshtha, and Raudri, and, as the Shatohakra-vivriti adds, lohchha, Jnana, and Kriya.'^ Thus the Traipura Trikoua is the gi’oss or Sthula aspect of that subtle (Sukshma) Shakti which is below the Sahasrara, and is called Kamakala. It is to this Kaminl that in worship the essence of Japa (Tejorupajapa) is offered, the external Japa being offered to the Devata worshipped in order that the Siidhaka may retain the fruits of his worship.® There ai'e also two other Lingas and Trikonas at the Anfdiata and Ajna centres, which are two of the Knots or Granthis, and which are so called because Maya is strong at these points of obstruction, at which each of the three groups converge. The Traipura Trikona is that, how'ever, in the Muladhara which is the grosser correspondence of the Kamakala, which is the root (Mfila) of all Mantras below the Sahasrara, and which, again, is the correspondence in Jiva of the Tribindu of Ishvarav^^

■ Before, however, dealing in detail with the Sahasrara, the reader will find it convenient to refer to the tables on pp. 143 and 144, which summarises some of the details above given up to and including the Sahasrara.

In the description of the Chakras given in this work, no mention is made of the moral and other qualities and things (Vritti) which are associated with the Lotuses in other books, such as the Adhyatmaviveka, * commencing

1 Nityapujapaddhati, p. 80, by Jaganmohana Tarkalangkara.

® See p. 117, Vol. II, of Tantrik Texts, where that Commentary is printed.

3 Nityapujapaddhati, Inc. cit.

Quoted in the Dipika to v. 7 of the Hangsopanishad.

with the

Thus, thf

Sarvanas

Lajja, I

Eashaya,

Ghinta, <

Viveka,

Mriduta,

Eomaneh

XJdyatna,

Somaoha

has beei

able ®s1

mentioru

Nishada,

Dhaivate

Vashat,

“ venom

petals a

the fori:

petalled

Sparsha,

and Svi

1 Ore. knowledg' to), pitile

2 Sha ignorance

3Ho] ment), f conceit, d

4 ]VXe prosperit of propr demean 01 by emetic

5 Boi

Vikala a, Anu

Hang

142 ., ' ' THE, ' SIX G.ENTRES' AND THE SERPENT TW¥.,EE ,

of the sensoniim— hearing, touch, sight, sinell, taste, and centrally • initiated sensations in dream and hallucination. It is stated that pai'tioular Vrittis are assigned to a particular lotus, because of a connection between such Vritti and tlie operation of the Shaktis of the Tattva at the centre to which it is assigned. That they exist at any pai'ticular Chakra is said to be shown lyy their disappearance when Kundali ascends through the Chakra, Thus the had Vritti of the lower Chakras pass away in the Yogi who raises Kundali above them.

Moral qualities (Vritti) appear in some of the lower Chakras and in the secret twelve-petalled lotus called the Lalana (and in some Tantras Kalii) Chakra, situate above the Vishuddha, at the root of the palate (Talumula), as also in the sixteen-petalled lotus above the Manas Chakra, and known as the Soma Chakra. It is noteworthy that the Vritti of the two lower Chakras (Svadhishthana and Manipura) are all bad ; those of the Anahata centi’e are mixed, ^ those of the Lalana Chakra are predominantly good, and those of the Somachakra wholly so ; thus indicative of an advance as we proceed from the lower to the higher centres, and this must be so as the Jiva approaches or lives in his higher principles. In the twelve-petalled white lotus in the pericarp of the Sahasrara is the abode of Shakti, called the Kamakala, already'^ described.

Between Ajna and Sahasrara, at the seat of the Kai’ana Sharira of Jiva, are the Varnavalirupa Viloma Shaktis, descending from Unmani to Bindu. Just as in the tshvara or cosmic creation there are seven creative Shaktis from Sakala Parameshvara to Bindu ; and in the miorocosmio or Jiva creation seven creative Shaktis from

^ with Dambha (arrogance), Lolata (covetousness), Kapatata (duplicity), we find Asha (hope), Cheshta (endeavour), Yiveka (discrimination).

THK CENTEES OB liOTDSES (CHAERA, PADMA) 143

SlTU'lTIOX

Number Letters Regnant Tattva Goi^oue

OF ON AND its OF

Petals Same Qualities Tattva

Muirulhara

Spinal centre of I . '.region ' below I genitalS'

va, sha, I Prithivi; cohej Yellow s/ia, sa I sion, stimulat- !

; I ing sense of i

; I smell

Svadhish-

fcliana

i Spinal centre of 1 region above I' the genitals ;

ba, blia, j Ap ; contraction, White ma, ya, i stimulating ra, la ;; sense of taste ;

Hanipura

Spinal centre of j I region . of ■ the \

i il a, d h a, | Tejasj expansion, Red n a, t a, producing heat j

I tha, da, and stimulating |

dha, na, sight-sense of |

i pa, pha i colour and form I

An^lhata

Spinal cento of i region of the heart

; ga. glia.

i nga-jCha, j chha, 3 a, i iha, nya,

; fa, fha

Yishuddha Spinal cento of j region of the i 1 throat :

Yayu ? general | Smoky stimulating I sense of touch

I the vowels Akasha j space- White a, a., i, i, j giving, stiraui ii,u,ri,ri,i lating sense of I Iri, Irl, e, hearing I

I' .ang, ah

Cen to of region | between the; eyebrows

i h a, a n d Manas (mental | I ks?ia ! faculties)

Above the Aina is the causal region and the Lotus of a -^ousainl petals, with all the letters, wherein is the abode of the Supreme Bindu Parashiva.

THE SIX.CINTBES AND THI SEEPENT POWEB.

Maxoala

BiJA A.NB ITS

Vahana

(Carribe)

Dsa^ata

AND ITS Yah ANA

Shakti i

OF THE 1

Dhatu

Ling A, .J

' Y^oni

' Other Tatttah

HERE

BISSOLYKI^

Square

Lang on the ;

Airavata s elephant !

Brahni a

Hangsa

Dakint

S^myanibhu and } Traipiii’a 1

Trikona I

Gandha (smell) Tattva-; smell (organ of sensation) ; feet (organ of action)

Crescent

tr '

Vang on 1 IMakara ^

Vishnu on Garnda

Kakini

Easa (taste) T a 1 1 v a ; taste (organ of sensation) J hand ; (organ of action)

Triangle

Kang on a

Kudra on a bull

La kin i

Rupa (form and colour ; sight) Tattva ; sight (organ of sensation) ; anus (organ of action)

Six-poiiitecl j Yang on an hexagon i antelope

Isha

Kakini

Bana and Trikona

Sparsha (touch and feel) Tattva; touch (organ of sensation) ; penis (organ of action)

Hang on a •white elephant

Sadashiva

Shakini

Shabda (sound) Tattva; hearing (organ of sensation) ; mouth (organ of action)

Shambhu

Hakini

Itara and Trikona

Mahat, the Bukshnia Frakriti called Hiranyagarbha (v. 52)

THE CENTRES OB LOTUSES (OHAKBA, PADMa) 145

Kundaliai, who is in the Muladhara, to Bindu, both of which belong to what is called the Anuloma order : ^ so in the region between the Ajna Chakra and Sahasrara, which is the seat of the causal body (Karana Shariraj of Jiva, there are seven Shaktis/ which, commencing with the lowest, ai’e Bindu (which is in Ishvara Tattva), Bodhini, Nada, Mahiinada or Nadanta (in Sadakhya Tattva), Vyapika, Samani (in Shakti Tattva), and Unmani (in Shiva Tattva). Though these latter Shaktis have a cosmic creative aspect, they are not here co-extensive with and present a different aspect from the latter. They are not QQ.. 0 ^l^ 0 usxve, because the last-mentioned Shaktis are, as here mentioned, Shaktis of the Jiva. Hangsa, Jiva or Kundali is but an infinitesimal part of the Parabindiu The latter is in the Sahasrara, or thousand-petalled lotus, the abode of Ishvara, who is Shiva- Shakti and is the seat, of the aggregate Kundali or Jiva. And hence it is said that all the letters are here twentyfold (60 X 20=1,000). In The Sahasrara are Parabindu, the supreme Nirvana Shakti, Nirvana Kala, Amakala,® and the fire of Nibodhika. In the Parabindu is the empty void (Shunya) which is the supreme Nirguna Shiva.

Another difference is to be found in the aspect of the Shaktis. Whilst the cosmic creative Shaktis are looking outwards and forwards (TJnmukhi), the Shaktis above the Ajna are, in Yoga, looking backwards towards dissolution. The Ishvara of the Sahasrara is not then the creative

1 That i.s, the ordinary as opposed to the reversed (viloma) order. Thus, to read the alphabet as A to Z is anuloma; to read it backwards, Z to A is viloma. In the above matter, therefore anuloma is creation (srishti) or the forward movement, and viloma (nivritti) the path of return.

2 See my Garland of Letters or Studies in Mantra Shastra :

Causal Shaktis of the Pranava.”

3 See my Garland of Letters or “ Studies in Mantra Shastra ” :

Kalas of the Shaktis.”

146 THE SIX OENTBES ANP THE S EBP ENT TOW EE

aspect of Islwara. There He is in the Nirvana mood, and the Shaktis leading up to Nirvana Shakti are “ upward moving ” — that is, liberating Shaktis of the Jiva.

These seven states or aspects of Bindumayaparashakti (S. N., V. 40) leading up to Unmani, which are described in this and other Tantrik books, are called causal forms (Karanariipa). The commentary to the Lalita^ apparently enumerates eight, but this seems to be due to a mistake, Shakti and Vyapika being regarded as distinct Shaktis instead of differing names for the third of this series of Shaktis.

Below Visarga (which is the upper part of the Brahmarandhi’a, in the situation of the fontenelle) and the exit of Shangkhinl NMi.is the Supreme White (or, as some call it, variegated) Lotus of a thousand petals (S.N., vv. 40 — 49), known as the Sahasrara, on which are all the letters of the Sanskrit alphabet, omitting according to some the Vaidik Lakara, and according to others Ksha. These are repeated twenty times to make the 1,000, and are read from beginning to end (Anuloma), going round the Lotus from right to left. Here is Mahavayu and the Chandramandala, in which is the Supreme Bindu (0), “ which is served in secret by ail the Devas Bindu as such implies Guna, but it also means the void of space, and in its application to the Supreme Light, which is formless, is symbolical of its decaylessness. This subtle Shunya (Void), which is the Atma of all being (Sarvvatma), is spoken of in S.N., vv. 42 — 49, Here in the region of the Supreme Lotus is the Guru, the Supreme Shiva Himself. Hence the Shaivas call it Shivasthana, free of all illusion, and the abode of bliss where the Atma is realised. Here, too, is the Supreme Nirvana Shakti, the Shakti in the Parabindu, and the Mother of all the three worlds. He who has truly and fully known the Sahasrara is not reborn" in i V. 121, Lalita-Sahasranama.

the working out of the Karma already commenced and not exhausted. He is the possessor of all Siddhi, is liberated though living (Jivanmukta), and attains bodiless liberation (Moksha), or Videha Kaivalya, on the dissolution of his physical body.

In the fourteenth verse and commentary thereon of the Anandalahari the Deity in the Sahasrara is described. ^ She is above all the Tattvas. Every one of the six centres represents a Tattva. Every Tattva has a definite number of rays. The six centres, or Chakras, are divided into three groups. Bach of these groups has a knot or apex where converge the Chakras that constitute that group. The names of the groups are derived from those of the Presiding Deities. The following table clearly

Name OF Converging Point

No. OF Bays

Tattva

Name

Tattva

Name of Group

Name of i Chakra I

Bemarks

In Sahasrara the rays are numberless, eternal and unlimited by space.

There is another Chandra here ■whose rays are countless and ever-shining.

Agni- Rudra-^

Khanda granthi

1 Muladhara Bhu

2 Svadhish- Agni

thana

Vishnu-

grantbi

Z Manipura 4 Anahata

72') nr, A Brahma- III granthi

5 j Vishuddhi Akasha

6 i Aina Manas

1 See Pandit R. Ananta Sliastri's Anandalahari, p. 42 et ieq. age within quotation marks is taken from that work.

See “Wave of Bliss,’’ by A. Avalon.

THE SIX CENTEB;s AND THE SERPENT POWER

“ Lakshmidliara quotes tbe Taittiriyaranyaka in support uf liis commentary, from which we have taken the notes above given. The extracts which he makes from ‘ Bhairava Yamala ’ are very valuable. In discoursing about Chandra, Shiva addresses (vv. 1— 17, Chandrajnanavidyaprakarana) Piirvati, his consort, thus :

“ ‘ Welcome, O Beauty of the three worlds, welcome is Thy question. This knowledge (which I am about to disclose) is the secret of secrets, and I have not imparted it to anyone till now. (But I shall now tell thee the grand secret. Listen, then, with attention’;)

“‘Shrlchakra (in the Sahasrara) is the form of Parii- .shakti. In the middle of this Ohaki’a is a place called Baiudava, where she, who is above all Tattvas, rests united with Her Lord Sadashiva. 0 Supreme One, the whole Cosmos is a Shrichakra formed of the twenty-hve Tattvas — 5 elements -H 5 Tanmatras-j-lO Indriyas-f- Mind + Maya, Shuddhavidya, Mahesha, and Sadashiva.^ Just as it is in Sahasrara, so cosmically, also, Baindava is above all Tattvas. Devi, the cause of the creation, protection, and destruction, of the universe, rests there ever united with Sadashiva, who as well is above all Tattvas and ever-shining. Uncountable are the rays that issue forth from Her body ; 0 good one, they emanate in thousands, lacs — nay, crores. But for this light there would be no light at all in the universe . . . 360 of these rays illumine the world in

the form of Fire, Sun, and Moon. These 360 rays are made up as follows : Agni (Fire) 118, Sun 106, Moon 136. 0 Shankari, these three luminaries enlighten the macrocosm as well as the microcosm, and give rise to the calculation of time — the Sun for the day, the Moon for the

1 Maya to Sadashiva are the Shiva Tattvas described in the Introdnetion,—- A, A.

THE SIX OENTEES AND THE SEEPENT PCWEE

physiology than to correlate them. Indeed, this is for the present a difficult matter. In the first place, the material as regards the latter is insufficiently available and known to us, and those native scholars and Sadhakas (nowadays, probably, not numerous) who are acquainted with the subject are not conversant with Western phy siology, with which it is to be compared. It is, further, possible to be practically acquainted with this Yoga. without knowing its physiological relations, a knowledge of which is not so important as is sometimes supposed. Working in what is an unexplored field, I can only here put forward, on the lines of the Text and such information as I have gathered, explanations and suggestions which must in some cases be of a tentative character, in the hope that they may be followed up and tested by others.

It is clear that the Merudanda is the vertebral column, which as the axis of the body is supposed to bear the same relation to it as does Mount Meru to the earth. It extends from the Mula (root) or Muladhara to the neck., It and the connected upper tracts, spinal bulb, cerebellum, and the like, contain what has been described as the central system of spinal nerves (Nadi) and cranial nerves (Shiro-nadi). The Sushumna, which is undoubtedly a Nadi within the vertebral column, and as such is well described by the ‘books as the principal of all the Nadis, runs along the length of the Merudanda, as does the spinal cord of Western physiology, if we include therewith the filum termmale. If we include thefilum, and take the Kanda to be between the anus and penis, it starts from practically the same (sacro-coccygeal) region, the Muladhara, and is spoken of as extending to the region of the Brahmarandhra,^ or to a point below the

1 SammohaBa Tantra, II, 7, or, accordiog to the Tripnrasarasamuclichaya, cited in v. 1, from the head to the Adhara.

THE CENTRES OB LOTUSES (CHAEBA, PAUMA) 151

twelve-petallecl lotus (v. 1) — tliat is, at a spot below but close to tbe Sahasrara, or cerebellum, where the nerve Ohitrini also ends. The position of the Kanda is that stated in this w'ork (v. 1). It is to be noted, however, that according to the Hathayogapradipika the Kanda is higher up, between the penis and the navel.^ The place of the union of Sushumna and Kanda is known as the “ Knot ” (Granthisthana), and the petals of the Mula lotus are on four sides of this (v. 4). It is in this Sushumma (whatever for the naoment we take it to be) that there are the centres of Prana Shakti which are called Chakras or Lotuses. The spinal cord ends blindly in the ilium terminah, and is apparently closed there. The Sushumnii is said to be closed at its base, called the gate of Brahman ” (Brahmadvara), until, by Yoga, Kundali makes its way through it. The highest of the six centres called Chakra in the Sushumna is the Ajna, a position which corresponds frontally with the space between the eyebrows (Bhriimadhya), and at the back with the pineal gland, the pituitary body, and the top of the cerebellum. Close by it is the Chakra called Lalana, and in some Tantras Kala Chakra, which is situate at the root of — that is, just above — the palate (Talumula). Its position as well as the nature of the Ajna would indicate that it is slightly below the latter.^ The Sushumna passes into the ventricles of the brain, as does the spinal cord, which enters the fourth ventricle.

Above the Lalana are the Ajna Chakra with its two lobes and the Manas Chakra with its six lobes, which it has been suggested are represented in the physical body

^ F. post.

^ And not, as I wrote in the Introduction to the Mah§,niryana Tantra, p. Ixii, above it. On further consideration, I think the position ' as stated in the text is correct, though in any case the two are very close together.

152 THE SIX CENTKES AND THE SERPENT POWER

by tbe Cerebellum and Sensorium I’espectively. The Soma Chakra above this, with its sixteen “petals,” has been said to comprise the centres in the middle of the Cerebrum above the Sensorium, Lastly, the tliousandpetalled lotus Saliasrara corresponds to the upper Cerebrum of the physical body, with its cortical convolutions, which will be suggested to the reader on an examination of the Plate VIII, here given of that centre. Just as, all powers exist in the seat of voliintaiw action, so it is said that all the fifty “ letters ” which are distributed throughout the spinal centres of the Sushumna exist here in multiplied form — that is, 50 x 20. Tlie nectar-rayed moon^ is possibly the under part of the brain, the convolutions or lobes of which, resembling half-moons, are called Chandrakala, and the mystic mount Kailasa is undoubtedly the upper brain. The ventricle connected with the spinal cord is also semilunar in shape.

As above stated, there is no doubt that the Sushumna is situated in the spinal column, and it has been said that it represents the central canal. It is probable that its general position is that of the central canal. But a query may be raised if it is meant that the canal alone is the Sushumna. For the latter Nadi, according to this work, contains within it two others— namely, Vajrini and Chitrini. There is thus a threefold division. It has been suggested that the Sushumna when not considered with its inner Nadis as a collective unit, but as distinguished from them, is the white nervous matter of the spinal cord, Vajrini the grey matter, and Chitrini the central canal, the inner Nadi of which is known as the Brahmanadi, and, in the Shivasanghita, Brahmarandhra.^ But as against such suggestion it is to be noted that v. 2 of this work describes Chitrini

See Shiva-Sangluta, II, 6.

as being as tine as a spider s thread (Liita-tantuparaeya), and the grej matter cannot be so described, but is a gross thing. We must therefore discard this suggestion, and hold to the opinion either that the central canal is the Sushumna or that the latter is in the canal, and that within or part of it are two still more subtle and imperceptible channels of energy, called Vajrinl and Chitrini. I incline to the latter view. The true nature of the Ohitrini Nadi is said in V. 3 to be pure intelligence (Shuddha-bodhasvabhava) as a force of Consciousness. As v. 1 says, the three form one, but considered separately they are distinct. They are threefold in the sense that Sushumna, “ who is ti’emulous like a woman in passion,” is as a whole composed of “Sun,” “Moon,” and “Fire,” and the three Gunas. It is noteworthy in this connection that the Kshurika Upanishad,^ which speaks of the Sushumna, directs the Skdhaka “to get into the white and very subtle Nadi, and to drive Pranavayu through it”. These three, Sushumna, Vajrinl, and Ohitrini, and the central canal, or Brahraanadi, through which, in the Yoga here described. Kundalini passes, are all, in any case, part of

whioli are described as being pale and ruddy respectively (v. 1), do not lie merely on one side of tbe cord, but cross it alternating from one side to the other (see v. 1), thus forming with the Sushuinua and the two petals of the Ajun Chakra the figure of the Oaduceus of Mercury, which accoi-ding to some represents them. Elsewhere (v. 1), however, it is said that they are shaped like bows. That is, one is united with Sushumna and connected w*ith the left scrotum. It goes up to a position near the left shoulder, bending as it passes the heai’t, crosses over to the right shoulder, and then pi'oceeds to the right nostril. Similarly, the other Nadi connected with the right scrotum passes to the left nostril. It has been suggested to me that Ida and Pinggala are blood-vessels representing the inferior Vena Cava and Aorta. But the W'orks and the Yoga process itself indicate not arteines, but nerves. Ida and Pinggala w’hen they reach the space between the eyebrows make with the Sushumna a plaited threefold knot called Triveni, and proceed to the nostrils. This, it has been said, is the spot in the medulla where the sympathetic cords join together or whence they take their origin.

There remains to be considered the position of the Chakras. Though this work speaks of six, there are, according to some, others. This is stated by Vishvanatha in his Shatchakra-Vivriti. Thus we have mentioned Lalana, Manas, and Soma Chakras. The six here given are the principal ones. Indeed, a very long list exists of Chakras or Adharas, as some call them. In a modern Sanskrit work called “ Advaitamartanda ” the author ^ gives twenty, numbering them as follows : (1) Adhdra, (2) Kuladipa, (B) Vajra or Yajna, (4) Svddhislithdna, (5) Raudra,

1 Brail man and a Svami, a native of Palghat, in tlie Madras Presidencj, late Guru of H.H. the Maharaja of Kashmir. The work is printed at Jummoo.

THE CfiNTRES OR LOTUSES (CHAKTIA, PADMA) 155

(6) Karala, (7) Galivara, (8) Vidyaprada, (9) Trimuklia, (10) Tripada, (11) Kaladandaka, (12)Ukara, (13) Kaladvara, (14) Karangaka, (16) Dipaka, (16) Anandalalita, (17) Manipnrahi, (18) Nakula, (19) Kalabhedana, (20) Mahotsaha. Then for no appai'ent reason, many others are given witli- <jnt numbers, a circumstance, as well as defective printing, which makes it difficult in some cases to say whether the Sanskrit should be read as one word or two. ^ They are apparently Parama, Padukam, Padam (or Padakampadam), ICalpajala, Poshaka, Lolania, Nadavarta, Hriputa, Kangkalaka, Putabhedana, Mahagranthiviraka, Bandhajvalana (printed as Bandhejvalana), Andhata, Yantraputa (printed Yatra), Vyomachakra, Bodhana, Dhruva, Kalakandalaka, Kraunchabberundavibhava, Damara, Kulapithaka, Kulakolahala, Halavarta, Mahadbhaya, Ghorabhairava, Vishiddhi, Kantham, Uttamam {qusere Vishnddhikantham or Eanthamuttamam), Purnakam, Apia, Kakaputtam, Shringatam, Kamariipa, PCirnagiri, Mahavyoma, Shaktirupa. But, as the author says, in the Vedas (that is, Yogaohudamani, Yogashikba Upanishads, and others) we read of only six Chakras— namely, those italicised in the above list, and described in the works here translated— and so it is said : “ How can there be any Siddhi for him who knows not the six Chakras, the sixteen Adharas, the five Ethers, and three

Lakshas, in his own body ? ” . . .

I have already pointed out that the positions of the Chakras generally correspond to spinal centres of the anatomical divisions of the vertebrse into five regions, and it has been stated that the Padmas or Chakras correspond with

II am not sure that the author himself was aware of this m all

a distinction between the Chakras and Adharas.

I fsi I

THE SIX CENTRES AND THE SERl’ENT POWEE

various plexuses which exist in the body surrounding those regions. Various suggestions have been here made. The Author of a recent work ^ identifies (commencing with the Muladhara and going upwards) the Chakras with the sacral, prostatio, epigastric, cardiac, laryngeal (or pharyngeal), and cavernous plexuses, and the Sahasi'ilra with the Medulla. In passing it may be noted that the last suggestion cannot in any event be correct. It is apparently based on verse 120 of chapter v. of the Shiva Sanghita.^ But this work does not in my opinion support the suggestion. Elsewhere the Author cited lughtly identifies Mount Kailasa with the Sahasrara, which is undoubtedly the upper cerebrum. The anatomical position of the Medulla is below that assigned to the Ajna Chakra. Professor Sai'kar’s Avork contains some valuable appendices by Dr. Brojendranath Seal on, amongst others, Hindu ideas concerning plant and animal life, physiology, and biology, including accounts of the nervous system in Charaka and in the Tantras.^ After pointing out that the cerebro-spinal axis with the connected sympathetic system contains a number of ganglionic

i “ The Positive Background of Hindu Sociology,’’ by Professor Benoy Kumar Sarkar.

® P. 54 of the translation of Srisha Chandra Yasu, to -which I refer because the author cited does so. The rendering, however, does not do justice to the text, and liberties have been taken with it. Thus, a large portion has been omitted without word or warning, and at p. 14 it is said that Kundalini is “ of the form of electricity There is no warrant for this in the text, and Kundalini is not, according to the Shastra, mere electricity.

I cannot too strongly protest against attempts to represent Indian Shastra, not as it actually is, but what some who are concerned with it would like it to be. State accurately what is in the Shastra, and then disapprove of it if you will.

^ Both the work of Professor Sarkar and the Appendices of Dr. Seal are of interest and value, and gather together a considerable number of facts of importance on Indian Geography, Ethnology, Mineralogy, Zoology, Botany, and Hindu Physiology, Mechanics, and Acoustics. These Appendices have since been republished separately as a work entitled ** Positive Sciences of the Hindus

THK OEIsTRES OR LOTUSES (OHAKUA, PaDMA) 157

centres and plexuses (Chakras, Padnaas), from which nerves (Nadi, Shira, and Dhainani) I’adiate over the head, trunk, and limbs, the latter says, as regards the ganglionic centres and plexuses constituting the sympathetic spinal system :

“ Beginning with the lower extremity, the centres and plexuses of the connected spinal and sympathetic systems may be described as follows ;

“ (1) The Adhara Chakra, the sacro-coccygeal plexus, with four branches, nine Angulis (about six inches and a half) below the solar plexus (Kanda, Brahmagranthi) ; the source of a massive pleasurable gesthesia ; voluminous organic sensations of repose. An inch and a half above it, and the same distance below the membrum virile (Mehana), is a minor centre called the Agni-sikha. (2) The Svadhishthana Chakra, the sacral plexus, with six branches (Dalani

petals) concerned in the excitation of sexual feelings,

with the accompaniments of lassitude, stupor, cruelty, suspicion, contempt.^ (3) The Nabhikanda (coriesponding to the solar plexus, Bhanubhavanam), which forms the great junction of the right and left sympathetic chains (Pinggala and Ida) with the cerebro-spinal axis. Connected with this is the Manipuraka, the lumbar plexus, with connected sympathetic nerves, the ten branches ® of which are concerned in the production of sleep and thirst, and the expressions of passions like jealousy, shame, fear, stupefaction. (4) The Anahata Chakra, possibly the cardiac plexus of the sympathetic chain, with twelve branches, connected with the heart, the seat of the egoistic sentiments, hope^ anxiety, doubt, remorse, conceit, egoism, etc. (5) The Bharatisthana,

1 These and other Vritti, as they are called, are enumerated m the Introduction to my first edition of the Mahtairvana 1 antra.

That is, petals. ' «

3 This is a name for the Visbuddha Chakra as abode of the Goddess of Speech (Bharati),

THE SIX OENTEES AND THE SERl’KNT POWER

the junction of the spinal cord with the medulla oblongata, which, by means of nerres like the pneumogastric, etc., regulate the larynx and other organs of articulation. (6) The Lalana Chakra, opposite the uvula, which has twelve leaves (or lobes), supposed to be the tract affected in the production of ego-altruistic sentiments and affections, like self-regard, pride, affection, grief, regret, respect, reverence, contentment, etc. (7) The sensorimotor tract, comprising two Chakras ; (a) the Ajna Chakra (lit., the circle of command over movements) with its two lobes (the cerebellum) ; and (//) the IManas Chakra, the sensorium, with its six lobes (five special sensory for peripherally initiated sensations, and one common sensory for centrally initiated sensations, as in dreams and hallucinations). The Ajna-vaha Nadis, efferent or motor nerves, communicate motor impulses to the pei’iphery from this Ajna Chakra, this centre of command orer movements ; and the afferent or sensor}’^ nerves of the special senses, in pairs, the Gandhavaha Nadi (olfactory sensory), the Rhpavaha Nadi (optic), the Shabdavaha Nadi (auditory), the Rasavaha Nad! (gustatory), and the Sparshavaha Nadi (tactile), come from the periphery (the peripheral organs of the special senses) to this Manaschakra, the sensory tract at the base of the brain. The Manaschakra also receives the Manovaha NMi, a generic name for the channels along wdiich centrally initiated presentations (as in dreaming or hallucination) come to the sixth lobe of the Manaschakra. (8) The Somachakra, a sixteen-lobed ganglion, comprising the centres in the middle of the cerebrum, above the sensorium ; the seat of the altruistic sentiments and volitional control — e.g., compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, x’esolution, determination, magnanimity, etc. And lastly

THE CENTRES OR LOTUSES (OHAKBA, PADMA) 159

(9) the Sahasrara Ghakra, thousand -lobed, the upper cerebrum with its lobes and convolutions, the special and highest seat of the Jiva, the soul. ” ^

Then, dealing with the cerebro-spinal axis and the heart, and their respective relations to the conscious life, the Author cited says :

“ Vijnanabhikshu, in the passage just quoted, identifies the Manovaha Nadi (vehicle of consciousness) with the cerebro-spinal axis and its ramifications, and compares the figure to an inverted gourd with a thousandbranched stem hanging down. The Sushumna, the central passage of the spinal cord, is the stem of this gourd (or a single branch). The writers on the Yoga (including the authors of the various Tantrik systems) . use the term somewhat' differently. On this view, the Manovaha Nadi is the channel of the communication of the Jiva (soul) with the Manaschakra (sen^orium) at the base of the brain. The sensory currents are brought to the sensory ganglia along afferent nerves of the special senses. But this is not sufficient for them to rise to the level of discriminative consciousness. A communication must now be established between the Jifa (in the Sahasrara Chakra, upper cerebrum) and the sensory currents received at the sensorium, and this is done by means of the Manovaha Nadi. When sensations are centrally initiated, as in dreams and hallucinations, a special Nadi (Svapnavaha Nadi), which appears to be only a branch of the Manovaha Nadi, serves as the channel of communication from the Ji^a (soul) to the sensorium. In the same way, the Ajnavaha Nadi brings down the messages of the Soul from the Sahasrara (upper cerebrum) to the Ajna

^ T1i 6 stutlior citBcl rofors to tli6 Tfintrii,

ratnakara, and for functions of Ajna-valia NMi and Manovaha Nadi

to Shangkara Mishra’s Upaskara.^^^^ ^ ^

siliiilliis

THK StX CKXTRES AND THE SEKFEXT I'OWEE

Chakra (motor tract at the base of the brain), messages which are thence carried farther down, along efferent nerves, to various parts of the periphery. I may add that the special sensor}^ nerves, together with the Manovaha ISirdi, are sometimes generally termed Juanavaha Nadi — lit., channel of presentative knowledge. There is no difficulty so far. The Manovaha Nadi and the Ajuavaha Nadi connect the sensori-motor tract at the base of the brain (Manas Chakra and Ajna Chakra) with the highest (and special) seat of the soul (Jiva) in the upper cerebrum (Sahasrara), the one being the channel for carrying up the sensory, and the other for bringing down the motor messages. But efforts of the will (Ajnti, Prayatna) are conscious presentations, and the Manovaha Nadi must therefore co-operate with the Ajuavaha in producing the consciousness of effort. Indeed, attention, the characteristic function of Manas, by which it raises sense-presentations to the level of discriminative consciousness, implies effort (Prayatna) on the part of the soul (Atma, Jiva), an effort of which we are conscious through the channel of the Manovaha NMi. But how to explain the presentation of effort in the motor nerves ? Shangkara Mishra, the author of the Upaskara on Kanada’s Sutras, argues that the Nadis (even the volitional or motor nerves) are themselves sensitive, and their affections are conveyed to the sensoriuin by means of the nerves of the (inner) sense of touch (which are interspersed in minute fibrillse among them). The consciousness of effort, then, in any motor nerve, whether Ajuavaha (volitional motor) or Pranavaha (automatic motor) , depends on the tactile nerves (or nerves of organic sensation) mixed up with it. Thus the assimilation of food and drink by the automatic activity of the Pranas implies an (automatic) effort (Prayatna) accompanied by a vague organic consciousness, which is due to

THE CENTRES OR LOTUSES (CHAKEA, PADMa) 161

the fact that niinute fibres of the inner touch-sense are interspersed Avith the machinery of the automatic nerves (the Pranavaha Nadis).”

To a certain extent . the localisations here made must be tentative. It must, for instance, be a matter of opinion whether the throat centre corresponds with the carotid, laryngeal, or pharyngeal, or all three ; whether the navel centre corresponds with the epigastric, solar, or lumbar, the Ajna with the cavernous plexus, pineal gland, pituitary body, cerebellum, and so forth. Por all that is known to the contrary each centre may have more than one of such correspondences. All that can be said with any degree of certainty is that the four centres, above the Miiladhara, which is the seat of the presiding energy, have relation to the genito-excretory, digestive, cardiac, and respiratory functions, and that the two upper centres (Ajna and Sahasrara) denote various forms of cerebral activity, ending in the repose of pure Consciousness. The uncertainty which prevails as regards some of those matters is indicated in the Text itself, which shows that on various of the subjects here debated differing opinion^ have been expressed as individual constructions of statements to be found in the Tantras and other Shastras.

There are, however, if I read them correctly, statements in the above-cited accounts with which, though not uncommonly accepted, I disagree. It is said, for instance, that the Adhara Chakra is the sacro-coccygeal plexus, and that the Svadhishthana is the sacral plexus, and so forth. This work, however, not to mention others, makes it plain that the Chakras are in the Sushumna. Verse 1 speaks of the “ Lotuses inside the Meru (spinal column) ; and as the Sushumna supportsthese (that is, the lotuses) She must needs be within the Meru ”. This is said in answer to those who. on the strength of a nassane in the Tantrachudamani,

erroneoiislv suppose that Susluimnu is outside the Meru. In the same way the Coaimentator refutes the error of those who, relying on the Nigamatattvasara, suppose that not only Sushiiinna, but Ida and Pinggala, are inside the Meru. Verse 2 saj'S that inside Vajiii (which is itself within Sushumna) is Chitrini, on which the lotuses are strung as it were gems, and who like a spider’s thread pierces all the lotuses which are within the backbone. The Author ill the same place combat.s the view, based on the Kalpa Sutra, that the lotuses are within Chitrini. These lotuses are in the Sushumna ; and as Chitrini is within the latter, she pierces but does not contain them. Some confusion is raised by tlie statement in v. 51, that the lotuses are in or on the Brahmantidi. But by this is meant appertaining to this Nadi, for they are in Sushumna, of which the Brahmanadi is the central channel. The commentator Vishvanatha, quoting from the Msiya Tantra, says that all the six lotuses are attached to the Chitrini Nadi (Chitrini-grathitam). One conclusion emerges clearly from all this — namely, that the Lotuses are in the vertebral column in Sushumna, and not in the nerve plexuses which surround it. There in the spinal column they exist as extremely subtle vital centres of Prunasbakti and centres of consciousness. In this connection I may cite an extract from an article on the “ Physical Errors of Hinduism,”^ for which I am indebted to Professor Sarkar’s work : “ It would indeed excite the surprise of our readers to hear that the Hindus, who would not even touch a dead body, much less dissect it, should possess any anatomical knowledge at all. . . . It is

the Tantras that furnish us with some extraordinary pieces of information concerning the human body. , . . But of all the Hindu Shastras extant, the Tantras lie in the 1 Published in Vol. XI, pp. 436 — 440, of the Calcutta Review.

'I'HE CENTRES OR LOTUSES (OHiKBA, PADMA)

greatest obscurity. . . . The Tantrik theory, on which the well-known Yoga called ‘ Shatchakrabheda ’ is founded, supposes the existence of six main internal organs, called Chakras or Padnias, all bearing a special resemblance to that famous flower, the lotus. These are placed one above the other, and connected by three imaginary chains, the emblems of the Ganges, the Yamuna, and the Saraswati. . . . Such is the obstinacy with which the

Hindus adhere to these erroneous notions, that, even when we show them by actual dissection the non-existence of the imaginary Chakras in the human body, they will rather have recourse to excuses revolting to common sense than acknowledge the evidence of their own eyes. They say, with a shamelessness unparalleled, that these Padmas exist as long as a man lives, but disappear the moment he dies.” ^ This, however, is nevertheless quite correct, for conscious and vital centres cannot exist in a body when the organism which they hold together dies. A contrary conclusion might indeed be described as “ shameless ” stupidity.® The Author of the work from which this citation is made says that, though these Chakras cannot be satisfactorily identified, the Tantriks must nevertheless have obtained their knowledge of them by dissection. By this he must refer to the physical regions which correspond on the gross plane to, and are governed by, the

THK SIX CENTEES AND THE SERPENT POWER

existing when the body is alive and disappearing ^vlien vitality (Prana) leaves the body as part of the Lingasharira.

It IS a mistake, therefore, in ray opinion, to identify the Chakras with the physical plexuses mentioned. These latter are things of the gross body, whereas the Chakras are extremely subtle vital centres of various Tattvik operations. In a sense we can connect with these subtle centres the gross bodily parts visible to the eyes as plexuses and ganglia. But to connect or correlate and to identify are different things. Indian thought and the Sanskrit language, which is its expi-ession, have a peculiarly penetrative and comprehensive cpiality which enables one to explain many ideas for which, except by paraphrase, there is no equivalent meaning in English. It is by the Power or Shakti of the Atma or Consciousness that the body exists. It is the collective Prana which holds it together as an individual human unit, just as it supports the different Principles and Elements (Tattva) of which it is composed. These Tattvas, though they pervade the body, have yet various special centres of* operation. These centres, as one might otherwise suppose, lie along the axis, and are the Stikshma Rupa, or subtle forms of that which exists in gross form (Sthula Rupa) in the physical body which is gathered around it. They are manifestations of Pranashakti. In other words, from an objective standpoint the subtle centres, or Chakras, vitalise and control the gross bodily tracts which are indicated by the various regions of the vertebral column and the ganglia, plexuses, nerves, arteries, and organs, situate in these respective regions. It is only therefore (if at all) in the sense of being the gross outer representatives of the spinal centres that we can connect the plexuses and so forth with the Chakras

THE CENTRES OR LOTUSES (CHAKBA, PABMA) 165

spoken of in the Yoga books. In this sense only the whole tract, which extends from the subtle centre to the periphery, with its coi’responding bodily elements, may be regarded as the Chakra. As the gross and subtle are thus connected, mental operation on the one will affect the other. Certain forces are concentrated in these Chakras, and therefore and by reference to their function they are regarded as separate and independent centres. There are thus six subtle centres in the cord with grosser embodiments within the cord itself, with still grosser sheaths in the region pervaded by the sympathetics Ida and Pinggala, and other Nadis. Out of all this and the gross compounded elements of the body are fashioned the organs of life, the vital heart of which is the subtle Chakra by which they are vivified and controlled. The spiritual aspects of the six centres according to Tantrik doctrine must not be overlooked whilst attention is paid to the gross or physiological aspect of the body. As previously and in the Commentary to the thirty-fifth verse of the Anandalahari explained, there are six Devas- — viz,, Shambhn, Sadashiva, Ishvara, Yishnu, Rudra, Brahma — whose abodes are the six Lokas or regions : viz., Maharloka, Tapoloka, Janaloka, Svarloka, Bhuvarloka, and Bhiirloka (the Earth). It is these Divinities who are the forms of Consciousness presiding over the Shatchakra. In other words, Consciousness-feeling .(Chit), as the ultimate experiencing principle, pervades and is at base all being. Every cell of the body has a consciousness of its own. The various organic parts of the body which the cells build have not only particular cell-consciousness, but the consciousness of the particular organic part which is other than the mere collectivity of the consciousness of its units. Thus there may be an abdominal consciousness. And the consciousness of such bodily region is its Devata — that is, that aspect of Chit

"Sir

ililillia

166 THK SIX CENTEES AND THE SERPENT POWER

wliich is associated with aiKl informs that region. Lastly, the organism as a whole has its consciousness, which is the individual Jiva. Then there is the subtle form or body of these Devatas, in the shape of Mind- — supersensible “matter” (Tanmatra) ; and sensible “matter” — namely, ether, air, fire, water, earth, with their centres at the Ajna, Vishuddha, Anahata, Manipfira, Svadhishtbana and Miiladhara. Of these six Tattvas, not only the gross human body, but the vast macrocosm, is composed. The six Chakras are therefoi*e the divine subtle centres of the corresponding physical and psychical sheaths. The seventh or supreme centre of consciousness is Paramashiva, whose abode is Satyaloka, tbe Cosmic aspect of the Sahasrara in the human body. The Supreme, therefore, descends through its manifestations from the subtle to the gross as the six Devas and Shaktis in their six abodes in tbe worldaxis, and as tbe six centres in the body-axis or spinal column. The special operation of each of the Tattvas is located at its individual centre in the microcosm. But, notwithstanding all such subtle and gross transformations of and by Kula-Kundalini, She ever remains in Her Brahman or Svarixpa aspect the One, Sat, Chit, and Ananda, as is realised by the Yogi when drawing the Devi from Her world-abode in the earth centre (Milladhara) he unites Her with Paramashiva in the Sahasrara in that blissful union which is the Supreme Love (Ananda).

In a similar manner other statements as regards these Chakras should be dealt with, as, for instance, those connected with the existence of the “ Petals,” the number of which in each case has been said to be determined by characteristics of the gross region which the particular Chakra governs. The centres are said to be composed of petals designated by certain letters. Professor Sarkar ^

168 TBE SIX CENTBES AND TEE SEBPENT POWEB

corresponds to each of the senses. It is for this reason that the Tantra correlates sound, form, and colour. Sound produces form, and form is associated with colour. Kundali is a form of the Supreme Shakti who maintains all breathing creatures. She is the source from which all sound or energy, whether as ideas or speech, manifests. That sound Matrika when uttered in human speech assumes the form of letters and prose and verse, which is made of their combinations. And sound (Shabda) has its meaning — that is, the objects denoted by the ideas which are expressed by sound or words. By the impulse of Ichchha Shakti acting through the Pranavayu (vital force) of the Atma is produced in the Muladhara the sound power called Para, which in its ascending movement through other Chakras takes on other characteristics and names (Pasbyantl and iMadhyama), and when uttered by the mouth appears as Vaikhari in the form of the spoken letters which are the gross aspect of the sound in the Chakras themselves (see vv. 10 and 11). Letters Avhen spoken are, then, the manifested aspect in gross speech of the subtle energy of the Shabdabrahman as Kundali. The same energy which produces these letters manifesting as Mantras produces the gross universe. In the Chakras is subtle Shabda in its states as Para, Pashyanti, or Madhyama Shakti, which when translated to the vocal organ assumes the audible sound form (Dhvani) which is any particular letter. Particular forms of energy of Kundali are said to be resident at particular Chakras, all such energies existing in magnified form in the Sahasrara. Each manifested letter is a Mantra, and a Mantra is the body of a Devata. There are therefore as many Devatas in a Chakra as there are petals which are surrounding (Avarana) Devatas or Shaktis of the Devata of the Chakra and the subtle element of which He is the presiding Consciousness. Thus, Brahma.

THK CENTRES OE LOTOSES (OHAJCEA, PADMA)

is tlie presiding Consciousness of tlie Muladhara lotus, indicated by the Bindu of the Bija La (Lang), which is the body of the earth Devata ; and around and associated with these are the subtle forms of the Mantras, which constitute the petals and the bodies of associated energies. The whole human body is in fact a Mantra, and is composed of Mantras.

These sound powers vitalise, regulate, and control, the corresponding gross manifestations in the regions surrounding them. Why, however, particular letters are assigned to particular Chakras is the next question. Why, for instance, should Ha be in the Ajna and Sa in the Miiladhara ? It is true that in some places in the Tantras certain letters are assigned to particular elements. Thus, there are certain letters which are called Vayava Varna, or letters pertaining to the Vayu Tattva ; but an examination of the case on this basis fails to account for the position of the letters, as letters which are assigned to one element may be found in a Chakra the predominant Tattva of which is some other element. It has been said that in the utterance of particular letters the centres at which they are situated are brought into play, and that this is the solution of the question why those particular letters were at their particular centre. A probable solution is that given by me in my » Shakti and Shakta ». ^ Apart from this one can only say that it is either SvabhWa or the nature of the thing, which in that case is as little suscep - ible of ultimate explanation as the disposition in the body of the <^ross organs themselves ; or the arrangement may be an artificial one for the purpose of meditation, in which

‘case no further explanation is necessary.

The four Bhavas, or states of sound, in the human body are so called as being states in which sonnd or mOTeinent is produced or becomes, ewlving from Para 1 Second Edition. See Chapter on Kundallj-oga.

THE SIX CENTBES AND THE SERPENT POWKB

Sliakti in the bodj of Jshvara to the gross Vaikhari Shakti in the body of Jiva. As already stated, in the bodily aspect (Adhyatinu) the Kurana Bindu resides in the Miiladhui'a centre, and is there known as the Shakti Pinda^ or Knndalini.''^ Knndali is a name for Shabdabrahman in human bodies. The Achiirvya, s])eaking of Kundalim, says : “ There is a Shakti called Ivundalini who is ever engaged in the work of creating the universe. He who has known Her never again enters the mother’s womb as a child or suffers old age.” That is, he no longer enters the Sangsara or world of transmigration.^ This Karana Bindu exists in a non -differentia ted condition.

The body of Kundali is composed of the fifty letters or sound-powers. Just as there is an apparent evolution '

^ She is so called because all the Sbaktis are collected or “ rolled into one mass in Her* Here is the Kendra (centre) of all the Shaktis* The Svaehchhanda as also the Sharada say :

Pindang Kundalini-sbaktih Padang bangsah prakirtitah -Rupang bindur ifei khjatang Rfipatitas tu cbinmayab.

[Kundalini Shakti is Pinda, Hangsali is Pada ; Bindu is Rupa, but Chinmaya (Chit) is formless.] The first, as potentiality of ail manifested power, is in the Muladhara Chakra ; the second, as Jivatma, is in Anahata, where the heart beats, the life-pulse. Bindu, the causal form body, as Supreme Shakti, is in Ajna, and the formless Consciousness passing through Bindu Tattva manifesting as liangsa, and again resting as Kundalini, is in the Brahmarandhra (see Tika of first Sangketa of Yoginihridaya Tantra).

^ Adhyatmantu karanabinduh shaktipindakundalyMishabdavachyo muladbarasthab (Bhaskararaya, Comm. Lalita, v. 132),

3 “ Shaktib kundaliniti vishvajananavyaparabaddbodyamang - , Jnattvaitbang na punar vishanti Jananigarbhe ’rbhakatvang

narah ”

itjadirityacharyyair vyayabritah {ih.).

^ So’yam avibhagavasthah karanabinduh (ib.). s Vikara or VikHti is something which is really changed, as curd from milk. The former is a Yikriti of the latter. Yivarta is apparent hut unreal change, such as the appearance of what was and is a rope as a snake. The Yedantasara thus musically defines the two terms : Satattvato ’nyathapratha vikara ityudiritah Atattvato ’nyathapratha vivarta ityudahritah.

THE CENTRES OR LOTUSES (CHAKEA, PADMa) 171

in tlie cosmic body of Islivara, represented in the seven states preceding from Sakala Parameshvara to Bindu, so thei’e is a similar development in the human body in Kundali, who is the Ishvari therein. There are evolved by this form the following states, corresponding with the cosmic development — viz., Shakti, Dhvani, NMa, Nirodliika, Ardhendu, Bindu. These are all states of Kundali Herself in the.Mfdadhara, and are known as Para sound. Each one of the letters composing the body of Kundali exists in four states as Para Shakti, or in the succeeding states of sound, Pashyantl, Madhyama, and Vaikharl, to which reference is later made. The first is a state of undifferentiated sound, which exists in the body of Ishvara ; the second and third as existing in the body of diva are stages towards that complete manifestation of differentiated sound in human speech which is called Vaikharl Bhava. In the cosmic aspect these four states are Avyakta, Ishvara, Hiranyagarbha, and Virat. The Arthasrishti (object creation) of Kundalini are the Kalas, vfhicb arise from the letters such as the Rudra and Vishnu Murtis and their Shaktis, the Kamas and Ganeshas and tbeir Shaktis, and the like. In the Sakala Parameshvara or Shabdabrahman in bodies — that is, Kundalini Shakti the latter is called Chit Shakti or Shakti simply, “ when Sattva enters ” — a state known as the Paramakashavastha. When She into whom Sattva has entered is next “ pierced ” by Rajas, She is called Dhvani, which is the Aksharavastha. When She is again “ pierced ” by Tamas, she is called Nada. This is the Avyaktavastha, the Avyakta Nada which is the Parabindu. Again, She in whom Tamas abounds is, as Raghava Bhatta says, called Kirodhika ; She in whom Sattva abounds is called Arddhendu ; and the combination of the two (Ichchha and Jnana) in which Rajas as Kriya Shakti works is called Bindu. Thus it has been

THE SIX CENTS ES AND THE SERPENT POWER

said; “Drawn by the force of lohcliha Shakti (will), illumined by Jnana Sbakti (knowledge), Shakti the Lord appearing as male creates (Kriyfi Shakti, or action).”

When the Karana Bindn “ sprouts ” in order to create the three (Bindu, Nada, and Bija) there arises that immanifested Brahman-word or Sound called the Shabdabrahman (Sound Brahman).^ It is said : “ From the differentiation of the Karana Bindu arises the unmanifested ‘ Sound ’ which is called Shabdabrahman by those learned in Shruti.”* It is this Shabdabrahman which is the immediate cause of the universe, which is sound and movement manifesting as idea and language. This sound, which is ' one with the Karana Bindu, and is therefore all-pervading, yet first appears in man’s body in the Muladhara. “ It is said in the Muladhara in the body the ‘ air ’ (Pranavayu) first appears. That ‘ air ’ acted upon by the effort of a person desiring to speak, manifests the allpervading Shabdabrahman.” * The Shabdabrahman which is in the form of the Karana Bindu when it remains motionless (Nishpanda) in its own place (that is, in Kuridali, who is Herself in the Muladhara) is called Para Shakti or speech. The same Shabdabrahman manifested by the same air proceeding as far as the navel, united with the Manas, possessing the nature of the manifested Karjya Bindu with general (Samanyaspanda) motion, is named

1 Ayamevacha yada karyabiBdvMitrayajananonmukbo bludyate taddashayto avyaktah sbabdabrabmabhidheyo ravas tatrotpadyate iib,),

2 Tadapyuktam :

Bindos tasmad bbidyamanad avyakfcatma rayo ’bbavat,

Sa ravab sbrtitisampannaib sbabdabrabmeti giyate {tb.).

3 So’yang ravab karanabindutMatmyapannatvat sarvagnto^ pi vyanjakayatnasangskritapavanavasbat praninang muladbara eva abbivyajyate. Taduktang :

Debe’pi muladb are’ stain samudeti samiranab,

Yivaksboriobchbayottbena prayatnena susangskritab.

Sa vyanjayati tatraiva sbabdabrabmapi sarvagam (ib,).

Pashyanti speech/ rashyanti, wnicn is Jnankmaka and Bindvatmaka (in the nature of Chit and Bindu), extends from the Muladhara to the navel, or, according to some accounts, the Svadishthana.

Next, the Shabdabrahman manifested by the same air proceedii^ as far as the heart, united with the Buddhi, possessing the nature of the manifested Nada and endowed with special (Visheshaspanda) motion, is called ® This is Hiranyagarbha sound, exregion of Pashyantv to the heart, shabdabrahman manifested by the as far as the mouth, developed in the •ticulated and capable of being heard by the the nature of the manifested Bija articulate motion (Spashtatara), is called the Virat state of sound, so

comes out”.

plained by the Acharyya : “ That the Muladhara is called Para ;

the heart and

shabdabrahmasityuchyate. Atha pavanenabhivyaktani vi-

Madhyama speech tending from the Next,® the same ! same air proceeding throat, etc., ar ears of others, possessing with quite distinct Vaikhari speech.* This is called because it “

This matter is thus ex; sound which first arises in next Pashyanti ; next, when it goes as far as

1 Tad idan<y karanabindvatmakam abbivyaktang vapratishthataya nislipandam tadeva cba para vag r

mabbivyajyamanang nishchayatmikaya buddbya >

spandaprakasharupanadamayang sat madhyamavagi y y< ^

3 Atha tad eya vadanaparyyantang tenaiva ^‘*y“r:^^t^hSayo-

TU. i., Sh.W. in if pV jcji

mentary to the ^ j According to the Saubhagya-

derivations: ,.,,wTthe eL) ,• ° or

Sndhodaya, Vai — certainly ; kha ^ y, the ' Devi -who is in the

174 THE SfX CENTRES AN0 THB SEHTENT POWER

is joined to the Buddhi, it is called ‘ Madbyama This name is derived from the fact that She abides “ in the midst She is neither like Pashyanti nor does She proceed ■outward like Vaikhari, with articulation fully developed. But She is in the middle between these two.

The full manifestation is Vaikhari of the man wishing to cry out. In this way articulated sound is produced by air.^ The Nitya Tantra also says: “ The Para form rises in the Muladhara produced by ‘ air ’ ; the same ‘ air ’ rising upwards, manifested in the Svadhishthaua, attains the Pashyanti^ state. The same slowly rising upwards and manifested in the Anahata united with the understanding {Buddhi), is Madhyama. Again rising upwards, and ^appearing in the Vishuddha, it issues from the throat :as Vaikhari.” ® As the Yogakundali Upanishad^ says: ■“ That Vak (power of speech) which sprouts in Pani gives forth leaves in Pashyanti, buds forth in Madhyama, and blossoms in Vaikhari. By reversing the above order sound is absorbed. Whosoever realises the great Lord of Vak the

^ Tadiiktamachiryjaili ^ ^ ^ ^ ^ ^ ^

Muladharat prathaioam adito yasli clia bliavali parakliyah, Pasbchat pasbyanty atha bridayago biiddhiyiig madhyamakbyab, Yyakte vaikbary atba raradisbor asya jaiitob sushumna,

Baddbas tasmM. bbavati pavaiiaprerita varDasangjna, (Bbaskararaya, op, giL).

2 Bbaskararaja eifcies Her other name, Utiirna (risen up), and tbe Saubbagya-Sudbodaya^ which says : As She sees all in Herself, and *as She rises (Uttirna above tbe path of action, this Mother is called Pashyanti and UttirBaY)

3 Nityatantre’pi :

Muladharat samutpannab parakhyo nadasambbavah.

Sa evordbvataya nitab svadbisbtbane vijriinbbitab, Pasbyantyakbyam avapnoti tatbaivordhvang sbanaih shanaih, Anabate buddbi-tattvasameto madhyamabbidhab,

Tatba tayordbvang nunnab san visbuddhau kanthadesbatab Vaikbaryakbya ityadi (Bbaskararaya, op. cit.).

See also Ch. II, Prapancbasara Tantra, Vol. HI of Tantrik ‘Texts, ed. A. Avalon.

4 Cb. III.

THE CENTRES OB LOTOSES (CHAKEA, PADMa) 175-

undifferentiated illuminating Self is unaffected by any

■woi*dj be it wiiat it may.

Thus, tbongli there are four kinds of speech, grossminded men (Manushyah sthuladrishah) ^ who do not

understand the 'first three (Para etc.), think speech to be

Vaikhari alone, ^ just as they take the gross body to be the Self, in ignorance of its subtler principles. Shruti says : “ Hence m"en think that alone to be speech which is imperimperfect in so far as it does not possess the first three forms.® Another Shruti also says : ^ “ Four are the trades of speech— those Brahmanas who are wise know them ; three are hidden and motionless ; men speak the

fourth” The Suta Sanghita also says Apada (the mo-

tionless Brahman) becomes Pada (the four forms of speech), and Pada may become Apada. He who knows the distinction between Pada® anff^ Apada, he really sees {i.e.

himself becomes Brahman).” ® ^ ^

Thus, the conclusions of Shruti and Smriti are that_th< “That” (Tat) in the human body has four division (Para, etc.). But even in the Para form the word Ta Lly denotes the Avyakta with three Gunas, the cans of Para, and not the unconditioned Brahman who i

above Avyakta. The word “Tat” transcendental sayings means the uhabdabrahman,

X That is, men who see and accept only the gross aspect of thmg

The Pada^ or wd.^^s *^^*j2s^in Vup7«oSi entog^s)'? in Ttn’(irhal tSminations) is called Pada.” Again, the Sup (termn tion) has five divisions.

® Bhaskararaya, loc. cit.

Islivara endowed with the work of creation, maintenance, and “destruction,” of the UniTerse. The same word also indicates indirectly (Laksbana) the unconditioned or supreme Brahman who is without attributes. The relation between the two Brahmans is that of sameness (Tadatmya). Thus, the Devi or Shakti is the one essence of consciousness (Chidekarasarnpini) — that is, She is ever inseparate from Chit. The relation of the two Brahmans is possible, as the two are one and the same. Though they appear as different (by attributes), yet at The same

upon the difierentiation of the Great Bindu (Mahabindu). This is due in part to the fact that the verses in which the accounts appear are not always to be read in the order of the words (Shabda Krama), but according to the actual order in fact, whatever that may be (Yatha sambhavani)d Nextly, there is some appai’ent variance in the commentaries. Apart from names and technical details, the gist of the matter is simple and in accordance with other systems. There is first the unmanifested point (Bindu), as to which symbol St. Clement of Alexandria says ' that if from a body abstraction be made of its properties, depth, breadth, and length, that which remains is a point having position, from which, if abstraction be made of position,® there is the state of primordial unity. There is one Spirit, which appears threefold as a Trinity of Manifested Power (Shakti). As so manifesting, the one (Shiva-Shakti) becomes twofold, Shiva and Shakti, and the relation (Nada) of these two (Tayor mithah samavayah) makes the threefold Trinity common to so many religions. The One first moves as the Great Will (Ichchha), then as the Knowledge or Wisdom (Jnana) according to which Will acts, and then as Action (Kriya). This is the order of Shaktis in Ishvara. So, according to the Pauranik account, at the commencement of creation Brahma wakes. The Sangskaras

1 As pointed out by the author of Pranatoshini, p. 9, when citing the verse from the Goraksha Sanghita :

Ichchha kriya tatba jnanaiig gauri hrahmi tu vaishnavi Tridha shaktih sfchita yatra tatparang 3 yotir Urn iti. ^

According to this account of the Deyas of different Ad haras of Pranashakti upasana the order is (according to sequence of words) .

IchchhaGauri; Kriya=Brahmi; Vaishnavi-Jnana.

2 Stromata, Book V, Ch. 11, in Vol. IV, Antenicene Library. So also in “ Les Mysteres de la Croix,” an eighteenth -century mystjoal tork, we read: “Ante omina punctum exstitit ; non mathematioum

sed diffusivum.” .

3 -mv “ Oarland of Letters or Studies in the Mantrashastra .

THE SIX CENTRES ANl' THE SEKCENT POWER

then arise in His mind. There ai’ises the Desire to create (Ichchha Shakti) ; then the Knowledge (Jnana Shakti) of what He is aboiit to create ; and, lastly, the Action (Kriya) of creation. In the case of Jiva the order is Jnana, Ichchha, Kriya. For He first considers or knows something. Informed by such knowledge. He wills and then acts. The three powers are, though counted and spoken of as arising separately, inseparable and indivisible aspects of the One. TFherever there is one there is the other, though men think of each separately and as coming into being — that is, manifested in time — separately.

According to one nomenclature the Supreme Hindu becomes threefold as Hindu (Karyya), Hija, Nada. Though Shiva is never separate from Shakti, nor Shakti from Shiva, a manifestation may pi'edominantly signify one or another. So it is said that Hindu is in the natime of Shiva (Shivatmaka) and Hija of Shakti (Shaktyatmaka), and Nada is the combination of the two (Tayor mithah samavayah). These are also called Mahabindu (Parabindu), Sitabindu (White Hindu), Shonabindu (Red Hindu), and Mishrabindu (Mixed Hindu). These are supreme (Para), subtle (Sukshma), gross (Sthula). There is another nomenclature — viz.. Sun, Fire, and Moon. There is no question but that Hija is Moon, that from Hija issues the Shakti Varna, from whom comes Hrahma, who are in the nature of the Moon and Will-Power (Ichchha Shakti).^ Ichchha Shakti in terms of the Gunas of Prakriti is Rajas Guna, which impels Sattva to self-display. This is Pashyanti Shabda, the seat of which is in the Svadhishthana Chakra. From Nada similarly issue Jyeshtha Shakti and Vishnu, and from Hindu Raudri

1 Baudri bindos tato nMaj jyesbtba bijad ajayata Varna tabbyab samutpanna rudrabrahniaraiDadhipah Sangjnanecbchbakriyatmano vahnindvarka-svarupinab.

(Sbarada Tilaka, Cb. I.)

THE f'BNTRKS OK LOTUSES (OHAKBA, PADMa) 179

and Rudra, whioli are Madliyarnii and Vaikhari Sbabda, tlie seats of wliicb are tbe Aniibata and Visbuddba Cbakras T-espectively. According to one account ^ Bindu is ‘‘ Fire and Kriya Sbakti (action), and Nada is “ Sun and Jnana Sbakti, wbicb in terms of the Gunas are Tamas and battva respectively Ragbavabbatta, however, in bis Commentary on the Sharada, says that the Sun is Kriya because, like

that luminary, it makes all things visible, and Jnana is Fire because knowledge burns up all creation. When Jiva through Jnana knows itself to be Brahman it ceases to act, so as to accumulate Karma, and attains liberation (Moksha). It may be that this refers to the Jiva, as the former

represents the creation of Ishvara. _

In the Yoginihridaya Tantra it is said that Varna an Ichchha Shakti are in the Pashyanti body ; Jnana an ^ JyesMha are called Madhjama ; Krija Shakti is Eaiidn ,

and Vaikhan is m „

tion of the Bhavas is given in the Sharada ™

follows: the all-pervading Shabdabrahman or KuoMi

emanates Shakti, and then follow Dhvani, »»da, Ni dhika, Arddhendu. Binda. Shakti is Chit with Sattva (Paramakashavastha) : Dhvani is Chit with Sattva and

Sa.bhS|«S. A,a »d Tatt,...nd.ta. d.o ^

itS followi.g .bows Ibo oorr..pooa»c aooord.ag tolb.tert.

Biia (Shakti, Moo», y"**’’

I ShStowtS*,' J,”btM, T‘.b.2Ti.b«»bli*r*.

Mistobindn j BSA“'Kri,S, T.»..,

Sitabindu t Vaikhari, Yishuddha.

3 Icbchbashaktis tatha Vama pashyantivapusba sthita

tatha Jjeshtha

Kriyashaktis tu Randriyam vaikliari vishvavigia ^ .

^ (Cited Tinder v. 22, Comm. Kamakalavilasa.)

IliliHB

THE SIX CENTRES AND THK SERPENT POWER

Rajas (Aksharavastha) ; Nada is Chit with Sattva, Rajas, Tamas (Avyaktavastha) ; Nirodhikri is the same with abundance of Tamas (Tamah-prachuryat) ; Arddhendu the same with abundance of Sattva ; and Bindn the combination of the two. This Bindii is called by the different names of Para and the rest, according as it is in the different centres, Muladhara and the rest. In this way Ktindali, who is Ichchha, Jnana, Kriya, who is both in the form of consciousness (Tejorupa) and composed of the Gunas (Gunatmika), creates the Garland of Letters (Varnamala).

The four Bhavas have been dealt with as coming under Nada, itself one of the following nine manifestations of Devi.

Pandit Ananta Shastri, referring to Lakshmidhara’s commentary on v. 34 of Anandalahari, says ; ^

“ ‘ Bhagavati is the word used in the text to denote Devi. One that possesses Bhaga is called a Bhagavati (feminine). Bhaga signifies the knowledge of (1) the creation, (2) destruction of the universe, (3) the origin of beings, (4) the end of beings, (5) I’eal knowledge or divine truth, and (6) Avidya, or ignorance. He that knows all these six items is qualified for the title Bhagavan. Again, Bha=9. “Bhagavati” refers to the nine-angled Yantra (figure) which is used in the Ohandrakalavidya.’

“ According to the Agamas, Devi has nine manifestations, which are :

“ 1 . Kala group — lasting from the twinkling of an eye to the Pralaya time. The sun and moon are included in this group. Time.

“ 2. Kula group — consists of things which have form and colour. Poem.

“ 3. Nama group — consists of things which have Name.

Ananta Shastri, op. 72.

names.

H

the centres or lotuses (ohakba, padma) 181

“ 4, Jnana group — Intelligence. It is divided into two branches : Savikalpa (mixed and subject to change) and Nirvikalpa (pure and unchanging). Ohit.^ _

“ 5 Chitba group — consists of (1) Ahangkara (egoism), (2) Ohitta, (3) Buddhi, (4) Manas, and (5) Unmanas Mind.

“ 0 Nada group— consists of (1) Raga (2) Ichchha (desire ^ strengthened, or developed desire) (3) Klriti (action, or active form of desire), and (4) Bra j a na (attempt made to achieve the object desired). These correspond, in order, to (1) Para (the first stage of sound emanating from Muladhara), (2) Pashyanh Stacie), (3) Madhyama (the third stage), and (4) \ aikhan (the fourth stage of sound as coming out of the mouth).

7 Bindu group — consists of the six Chakras from^ Muladhara to Ajna. Psychic Essence, the Spiritual Cbem.

“ 8. Kala group — consists of fifty letters from Muladhara to Ajna. Keynotes.^* . t, j

“ 9. Jiva group — consists of souls in the bondage o,

”^^^*»The Presiding Deities or Tattvas of the four constituent parts of Nada are Maya, Shuddhavidya, Mahesha

and Sadfishiva. The Commentator deals with this s^

fully, quoting extracts from

is a tLslation of a few lines from Namakalavidya,

IchlSt Srtm'toStllon (KrSSin

Deste is a gross thing ^hich comes in with the material wor d.

2 1 cite the passage as written, bat these terms are not clear to m .

fndTctu" he“ .for a long time become food for worms

and white ants ” (Ananta Shastri)

jt.sa

a work on phonetics, which will be of interest to the reader :

“ ‘ Para is Eka (without duality) ; its opposite is the next one (Pashyanti) ; Madhyaina is divided into two, gross and subtle forms : the gross form consists of the nine groups of letters ; and the subtle form is the sound which differentiates the nine letters. . . . One is the cause, and the other the effect ; and so there is no material difference bet’ween the sound and its gross forms.’

“ Com. ‘ Eka ’ : When the three Grimas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Samya), that state is called Para. Pashyanti is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyama ; the subtle form of this is called Sukshmamadhyama, and the second and gross form is called Sthulamadhyama, which produces nine distinct forms of sound represented by nine groups of letters : vk., 3T (and all the other Towels), (Kavarga, 5 in number), and ^ (Ksha). These letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Para, and Para is nothing but

THE CENTRES OB LOTUSES (CHAKBA, PADMA) 183

hmldhara quotes several verses from the Kaula nas, of which the following is one :

“‘The blissful Lord is of nine forms. This God is d Bhairava. It is he that confers enjoyment (bliss) liberates the souls (from bondage). His consort is ndabhairavi, the ever-blissful, the Chaitanya. When p two become equal (imite in harmony), the universe

Yoga is sometimes understood as meaning the result and not the process which leads to it. According to this meaning of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God.

But if Jiva and Pararaatma are really one, there can be no such thing as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samadhi (ecstasy) consists in the realisation that the Jivatma is Paramatma ; and Yoga means, not this realisation, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme,

It is thus not a result, but the process^ method, or practice, by which this result is attained. This result is possible, according to Advaita Vedanta, because Chit, as the true being of every Jiva, is not really fettered, but only appears to be so. Were Atma not truly free, Liberation (Moksha) would not be possible. Liberation or Moksha therefore is potentially in the possession of every Jiva. His identity with Paramatma exists now as then, but is not realised owing to the veil of Maya, through which Jivatma and Paramatma appear as separate. As ignorance of the identity of the Jivatma and Paramatma is due to Avidya,

PRACTICE (yoga : laya-krama)

the realisation of such identity is ‘ attained by Vidya or Jnana.

The latter alone can immediately produce liberation (Sadyomukti). Jnana is used in a twofold sense— namely, Svarupa Jnana and Kriya Jnana. The first is Pure Consciousness, which is the end and aim of Yoga; the second is those intellective processes which are the means taken to acquire the first. Jnana considered as means or mental action (Manasi Kriya) is an intellective process that is the discrimination betweenwhat is and what is not Brahman ; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Brahman wholly and permanently occupies the mind to the displacement of all else. Mind is then absorbed into Brahman or Consciousness, which alone remains ; this is realisation or the attainment of the state of pure consciousness, which is J nana in its true (Svarupa) sense. Liberating Yoga short of perfect Jnana effects what is called Kramamukti — that is, the Yogi attains Sayujya with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devata with whom he is thus united. What the Siddha (complete) JnanayogI or Jivanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahmasayujya. But man is not only intellect. He has feeling and devotion. He is not only these, but has a body. Other processes (Yogas) are therefore associated with and in aid of it, such as those belono-ing to worship (Upasana) and the gross (Sthula Kriyal and subtle processes (Sukshma Kriya) of Hathayoga. % * Mind and body are the instruments whereby the

ordinary separative worldly experience is had. As long, however, as they are so used they are impediments in the way of attainment of the state of pure Consciousness (Chit). For such attainment all screenings (Avarana) of Chit must

1 The Tattva (Rfalitj) is revealed wlien all thought is gone (kular" nava Tantra, IX, 10).

^ Hathajogapradipika, IV, 5 — 7. The same simile is used in the Buddhist Demchog Tanti'a.

be cleared away. Yoga therefore is the method whereby mental intellection and feeling sChittavritti) and Pi-fma are first controlled and then stayed.* When the Ohitta, Vritti, and Prana, are .stilled, then (.’hit or Paramatmn stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power iShakti) whence they sprang, of whom they are manifested forms, and who is Herself as Shiva one with Him who is Shiva or Consciousness. Yoga thus works towards a positive state of pure consciousness b\ the negation of the operation of the principle of unconsciousness which stands in the way of its uprising. This pruning action is well illustrated by the names of a bhakti which in this work is variously described as Nibodiku and Xirodhika. The first means the Giver of Knowledge, and the second That which obstructs — that is, obstructs the affectation of the mind by the objective w'orld through the senses. It is by the prohibition of such impressions that the state of pure consciousness arises. The arising of such state is called Samadhi— that is, the ecstatic condition in which the “ equality ” that is identity of Jivatmii and Paramatina is realised. The experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Sangkalpa). An unmodified state (Samarasatvam) is thus produced which is the natural state (Sahajavastha) of the Atma. Until then there is that fluctuation and modification (Vritti) -which is the mark (jf the conditioned consciousness, with its self-diremption of “ I ” and “ Thou The state of Samadhi is " like that of a grain of salt, which mingled in. water becomes one with it .- It is, in

186 THE SIX CBNTBBS AND TBK SBKl’KXT IWEK

tlie words of the Kul-arnava 'I'antra, “tnat torm oicoutemplatiou (Dhyana) in wliicli there is neither ‘ here ’ nor ‘ not here,’ in which there is illunaination and stillness as of some great ocean, and which is the Void Itself.” ^ ^

The all-know'ing and venerable Teacher has said, “ One who has attained complete knowledge of the Atma reposes like the still watei’S of the deep” (v. 31). The Maya Tantra defines Yoga as the unity of Jiva and Paramatma (v. 51) ; that by which oneness is attained with the Supreme (Paramatma), and Samadhi, or ecstasy, is this unity of Jiva and Atma (i5.).® Others define it as the knowledge of the identity of Shiva and Atma. The Agamavadis proclaim that tile knowledge of Shakti (Shaktyatmakang jnanam) is' Yo'J-a. Other wise men say that the knowledge of the 1 fT>nvi\r\‘A. Pnrnaha^ is Yosa, and otliers,

188 THB SIX CENTRES THE SEKTENT I'OWRR

world),* Niranjana (stainless)/ Jivaninukti (liberation in the body), Hahajavasth a (natural state of the Atina), and Turiya (Fourth State), all mean one and the same thing — that is, the cessation of both mental binctioning (Chitta) and action (Karma), on which there aidses freedom from joy and sorrow and a changeless (Nirvikara) state. This on the dissolution of the body is followed by bodiless (Videhakaivalya) or snpi'eme liberation (Paramamukti), which is the permanent existence of the real state (Svarupayasthanam). Whilst the aim and the end of all Yoga is the same, the methods by which it is attained vary.

There are, it is commonly said, four forms of Yoga, called Mantrayoga, Hathayoga, Layayoga, and Eajayoga.'^ These are all vai’ious modes of practice (Sadhana) whereby the feelings and intellectual activities of the mind (Ohittavritti) are brought into control and the Brahman is in various ways realised (Brahmasakshatkara). .Bach of these forms has the same eight subservients, which are called the ” eight limbs ” (Ashtangga). Each of these has the same aim — namely, spiiutual experience or realisation of Brahman ; they differ, however, as to the means employed and, , it is said, in degree of result. The Samadhi of the first has been described as Maliabhava, of the second as Mahabodha, of the thii’d as Mahsilaya, and by Riijayoga and Jnanayoga, it is said, the liberation called Kaivalyamukti is obtained.

^ This is the Nii'alambapni'i referred to in the Text,

2 Anjana^Mayopadhi fthe Upadhi, or apparently limiting* eoridi-

tion produced by or appearance) ; therefore ISTiranjana—destitute

of that (Tadrahitam), or Shuddham (pure) — that is, the Brahman, ■Comm, Hathajogapradipika, IV, v. 1.

3 Varaha Upanishad, Oh, V, XI ; Yogatattva Up, A. useful analysis of Yoga will be found in Rajendra Ghose’s “ Sbangkara and Ramanuja”. Mention is also made of a threefold division corresponding to the three Vaidik Kandas, Karma Yoga (Karma Kanda), Bhakti Yoga (Upasana Kanda), Juana or Raja Yoga (Jnana Kanda). Karma Yoga is good action without desire for its fruit. Bhakti Yoga is devotion to God.

pRAOTiCE (yoga: laya-krama)

It is to be noted, however, that in the estimation of the practitioners of Kundali Yoga it is the highest Yoga in which a perfect Samadhi is gained by the union with Shiva of both mind and body, as hereafter described. In Raja and Jnana Yoga intellective processes are the predominant where they are not the sole means employed. In Mantra Yoga worship and devotion predominate. In Hathayoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha Layayoga there is Kriyajnana. But whereas the Jnana Yogi attains Svarupa Jnana by his mental efforts without rousing Kundali, the Hathayogi gets this Jnana through Kundalini Herself. For Her union with Shiva in the Sahasrara brings, and in fact is, Svarupa Jnana.

It will be convenient, therefore, to deal with the general subservients (Ashtangga) which are common to all forms of Yoga, and then follow with an account of Mantra

and the lower Hatha Yogas as a preliminary to that form

of Layayoga which is tlie subject of this work, and includes* within itself elements to be found both in Mantra and such Hathayogas.

The prerequisites of all Yoga are the eight limbs or parts, Yama, Niyama, and others. Morality, religious disposition and practice, and discipline (Sadhana), are essential prerequisites of all Yoga which has as its aim the attainment of the Supreme Experience. Morality (Dharma) is the expression of the true nature of being. The word Dharma, which includes both ethics and religion, but has, also a wider context, comes from the root J-Ari,

1 There are forms of Toga, such as that with the elements giving “ powers ” (Siddhi) over them, to which different considerations ^ply.

Th^is is a part of magic, and not of rejigion. So the uniting of Prana

with the Tejas Tattva ia the navel (Agneyidharana mndra) is said to secure immunity from fire.

190 THK SIX OBNTBBS AND THE SKIU-BNT POWEI!

to sustain, and is therefore both the sustainer and the act o! sustaining. The Universe is sustained (Dhnryate) by Dharma, and the Lord who is its Supreme Sustainer is embodied in the eternal law and is the Bliss which its fulfilment secures. Dharma is thus the lavr governing the universal evolution, or the path of outgoing (Pravritti), and involution, or the path of return (Nivritti).^ And only those can attain the liberation to which the latter path leads who by adherence to Dharma co-operate in the carrying out of the universal scheme. For this reason it is finely said, “ Doing good to others is the Supreme Duty ” (Paropakaro hi paramo dharmah).

In this scheme the Jiva passes from Shabdavidyii, with its Tapas involving egoism and fruit attained through the » Path of the Gods,” its Karma (rites), wdiich are either Sakama (with desire for fruit) or Nishkama (disinterested), to Brahmavidya (knowledge of the Brahman) or Theosophy as taught by the ITpanishads. This transition is made through Nishkama Karma. By Sakama Karma is attained the “ Path of the Fathers ” (Pitri), Dharma, Artha (wealth), Kama (desire and its fulfilment). But Nishkama Karma produces that purity of mind (Chitta-shuddhi) which makes man competent for Brahmavidya, or Theosophy, which leads to, and in its completest sense is, liberation (Moksba).

It is obvious that before the pure blissful state of the Atma can be attained the Jiva must first live that ordered life which is its proper expression on this plane.

1 This gran4 concept, therefore, is a name for all thoSe laws (of -which religion is but one) which hold the universe together. It is the inherent law of all manifested being. It is thus the Law of Form, which is beyond that is beyond both Dharma or Adharma. As pain follows wrong-doiDg, the Vaisheshika Darshana describes Dharma as “ that by which happiness is attained in this and the next world, and birth and suffering are brought to an end (Mokshadharma)

practice (Sadliana; turtners tne actpHsiucij ui. muse <iuaunes which Yoga requires. Indeed, by persevering devotion to the Mother, Samadhi may be achieved.

Therefore is it that the Commentator in v. 50 of the fir.st of these works says :

“He alone whose nature has been purified by the practice of Yama and Niyama and the like (referring to the Sadhana hereinafter described) will learn from the month of the Guru the means whereby the way to the great Liberation is discovered.”

He adds, however, that the practice of Yama and the like is only necessary for those whose minds are disturbed by anger, lust, and other evil propensities. If, however, a man through merit ac(piired in previous births is by good fortune of a nature whicli is free of these and other vices, then he is competent for Yoga without this preliminary preparation.

All forms of Yoga, whether Mantra, Hatha, or Raja, have the same eight limbs (Ashtangga) or preparatory subservients : Yama, Niyama, Asana, Pranayama, Pratyahara. Dharana, Dhyana, and Samadhi.^ Yama is of ten kinds Avoidance of injury to all living creatures (Ahingsa) truthfulness (Satyam) ; restraint from taking what belongs to another, or covetousness (A steyam) ; sexual continent in mind, speech, or body (Brahmacharyya) ; forbearance

1 Varaha Up., Gh. V. The preliminaries are necessary only fc those who have not attained. For those who have, Niyama, A-sans and the like, are needless. Kularnava Tantra, XI, 28, 29.

® As the Hathayo»apradipika says : “ He who knows Yoga shoul preserve his semen. For the expenditure of the latter tends to deatl

■a : laya-

PKACTIOI

the bearing patiently of all things pleasant or unpleasant (Kshama) ; fortitude in happiness or unhappiness (Dhriti) ; mercy, kindliness (Day a) ; simplicity (Arjavam) ; moderation^ in and regulation ^ of diet (Mitahara), suited to the development of the Sattvaguna ; and purity of body and mind (Shaucham). The first form of pmfity is the external cleansing of the body, particularly dealt with by Hathayoga (v. pout) and the second is gained through the science of self (Adhyatmavidya).®

Niyama is also of ten kinds : Austerities, such as fasts and the like, in the nature of purificatory actions (Tapah) ; contentment with that which one has unasked (Santosha) ; belief in Veda (Astikyam) charity (Danam)— that is gifts to the deserving of what one has lawfully acquired; worship of the Lord or Mother (Ishvai’apujanam) according to His or Her various forms ; hearing of Shastric conclusions, as by study of the Vedanta (Siddhantavakyashravanam) modesty and shame felt in the doing of wrong actions (Hri) ; a mind rightly directed towards knowledge revealed and practice enjoined by the Shastra. (Mati) ; recitation of Mantra (Japa) ; ‘ and Homa sacrifice

Sadliana tbe heat goes upwards, the penis shrinks, and sexual powers are largely lost. Coition with emission of semen at this stage is likely to prove fatal. But a Siddha regains his sexual power and can exercise it. Bor if fire and the other elements cannot hurt him, what can a woman do? Pi'esumably, however, the dictum cited applies, for continence must in all eases tend to strength and longevity. It may, however, be that the physical perfection assumed negatives the ill effects observed in ordinary men.

1 Yogiyajnavalkya (Oh. I) says: “ 32 mouthfuls for a householder, 16 for a forest recluse, and 8 for a Muni.”

2 For foods detrimental to Yoga, .see Yogatattva Up., Yogaknndali

3 Shandilya Up., Ch. I ; see also Mandalabrahmana Up.

^ Which is either spoken (which, again, is loud or soft) or mental (Shandilya Up.).

I'HK SIX CENTRES AND THE SERPENT POWER

(Hiitam) ^ — that is, religious observances in general (Vrata). The Patanjala Sutra mentions only five Yamas — the fii'st four and freedom from covetousness (Parigraha). Ahiugsil is the root of those which follows. Shauoham, or cleanliness, is included among the Niyama. Five of the latter are stated — namely, cleanliness (Siiaucham), contentment (Santosha), purificatory action (Tapah), study of the Scriptures leading to liberation (Svadhyiiya), and devotion to the Lord (Tshvarapranidhuna).'^

The statement of such obvious truths would hardly be necessary were it not that there are still some who see in Yoga mere “ Shamanism,” feats of breathing, “ acrobatic posturing,” and so forth. On the contrary, no country since the Middle Ages and until our own has laid greater stress on the necessity of the association of morality and religion with all forms of human activity, than India has done.®

The practice of Y'ama and Niyama leads to renunciation of, and detachment from, the things of this world and of the next,* arising from the knowledge of the permanent

1 See Ch. I, vv. 16, 17, Hathayogapi-adipikii, and p. 13.S. 2nd vol. of Tantrik Texts, ed. A. Avalon. The Shandilya Up., Ch. I, gives Vrata as the last, wliicli is described as the observance of actions enjoined and refraining from actions prohibited. See also Ch. V, Varaha Up.

2 Patanjali’s Yoga Sutra, Ch. II, 30, 32.

3 So, as was the case in bar Mediseval guilds, religion inspires Indian Art -, and Indian speculation is associated with religion as was the scholastic philosophy. In modern times in the West, the relevancy of religion in these matters has not been generally considered to be apparent, craftsmanship in the one case and intelligence in the other being usually thought to be sufficient.

PSAOTICE (YOGA : LAYA-KBAMA)

and impermanent, and intense desire for and incessant striying after emancipation, wliich characterises him who is Mumukshu, or longs for Liberation.

Yama and Niyama are the first two of the eight accessories of Yoga (Ashtanggayoga). These accessories or limbs may be divided into five exterior methods ^ (Bahirangga), chiefly concerned with the subjugation of the body, and three inner methods ^ (Antarangga), or states affecting the development of the mind.

Attention is paid to the physical body, which is the vehicle of the Jiva’s existence and activity. Purity of mind is not possible without purity of the body in which it functions and by which it is affected. Purity of mind is here used in the Hindu sense. According to English parlance, such purity merely connotes absence of irregular sexual imaginations. This^ though creditable, particularly in a civilisation which almost seems designed to fan every desire, is yet obviously insufficient for the purpose in hand. Proper thought and conduct in all its forms is but the alphabet of a school in which they are merely the first step to the conquest of greater difficulties to follow. What is here meant is that state of the mind or approach thereto which is the result of good functioning, clear thinking, detachment, and concentration. By these the Manas is freed of all those modifications (Vritti) which enshroud by their illusions the Atma from Itself. It is

THE SIS CENTRES AXE THE SERPENT POWER

Hafchayoga, of whicli they are particular processes. Pratyahara is the restraint of anil subjection of the senses to the mind, which is thereby steadied.’ The mind is withdrawn from the objects of the senses. The mind is by nature unsteady, for it is at every moment being affected by the sight, sounds, anil so forth, of external objects which Manas through the agency of the senses (Indriyas) perceives. It must therefore be detached from the objects of the senses, withdrawn from whatsoever direction it may happen to tend, freed from all distraction, and kept under the control of the dominant self. Steadiness (Dhairya) tlierefore is the aim and result of Pratyahara.® The three processes known as the “ inner limbs ” (Antaranga) — namely, Dharana, Dhyana, and Savikalpa Samadhi — complete the psychic and mental discipline. These are concenti'ation of the mind on an object ; unity of the mind by contemplation with its object ; resulting in the last or consciousness of the object only. The first is the “ holding by ” — that is, fixing the Chitta, or thinking principle, on — a particular object of thought or concentration (Dharana). The mind, having been drawn away from the objects of the senses by Pratyahara, is fixed on one object, such as the Devatas of the Bhiitas, alone. Uniform contemplation on the subject which the Chitta holds in Dharana is Dhyana (meditation). ' Dhyana has been defined to be the state of the Antahkarana (mind) of those wliose Chaitanya holds to and is occupied by the thought of one object, having first

1 See Glieranda Sanghita, Fourth Upadesha; Shandilya Up., Ch. 1 ; Amritanada Up, ; Mandalabrahmana Up., First Brahmaua. The Sharada Tiiaka defines Pratyahara as “the forcible obstruction of the senses wandering over theii^ objects ” (Indriyanang vicharatang visha' yesliu balad aharauam tebhyah pratyahiirah vidhijate). The Shandilya Up. (loc, cit.) speaks of five kinds of Pratyahara, the last of which ivS Dharana on eighteen important points of the body.

2 Shandilya Up., Ch. I ; Amritanada Up. ; Mandalabrahmana Up., First Brahmana.

It is of two kinds : Saguna, or meditation ot a torm (Murti) ; and Nirgnna, in whicli the self is its own object. ® Samadhi has been defined to be the identification of Manas and Atma as salt in water,® that state ii known as one (equal) ® and the “ nectar c (oneness). ® samvit or degrees lesser deg degree,

objects, assumes subject of its contemplation.

There are in Advaita

Samprajnata (Savikalpa) Samadhi nami Prajnaloka, Prashantavahita. ® In — of the mental Vritti is Sachchidananda,

a separate knower.

kind of Avarana (screening) is cast away,

Sakshatkara Brahmajnana passing i. of Peace in which the mind is self exists as the Brahman alone:’

Vnawn fivervthinsr is known

Complete Samadhi is thus the state ot Para- Pure Consciousness. Of Samadhi there are two in the first of which (Savikalpa) the mind in a gree, and in the second (Nirvikalpa) in a complete continuously and to the exclusion of all other the nature and. becomes one with the

Vedanta three states (Bhumika) of lely, Eitambhara, u “ In the first the content ■ 5 Sachchidananda. There is still The second is that in which every

and there is “ into the third state void of all Vritti and the » On which being ” (Yasmin vijnate sarvvam idam

jurvaka-sajatiyavrittikabhih nirantara

f vasya, tat tadrishang obittam aiitan- ^ nf Trisbati, on tbe title oi tlie

vijnatam bhavati). Entrance is here made into Nirvikalpa Sainadhi by Rajayoga.

These three— Dharana, Dhyana, Savikalpa Samadhi — called Sangyama, are merely stages in the mental effort of concentration, though, as later stated, according to the Hathayoga aspect, they are progressions in Pranayama, each stage being a longer period of retention of Pranad Thus by Yama, Niyama, Asana, the body is controlled ; by these and Pranayama the Prana is controlled ; by these and Pratyahara the senses (Indriyas) are brought under subjection. Then through the operation of Dharana, Dhyana, and the lesser Samadhi (Savikalpa or Samprajnata), the modifications (Vritti) of the Manas cease and Buddhi alone functions. By the further and long practice of dispassion or indiffei’ence to both joy and sorrow (Vairagya) Buddhi itself becomes Laya, and the Y'ogi attains the true unmodified state of the Atma, in which the Jiva who is then pure Buddhi is merged in Prakriti, and the Brahman as salt in the waters of ocean and as camphor in the flame.

Passing then to the processes^ peculiar to the different Yogas, Mantrayoga comprises all those forms of Sadhana in which the mind is controlled by the means of its own object — that is, the manifold objects of the world of name and form (Namarupa). The whole universe is made up of names and forms (Namarupatmaka) which are the objects (Vishaya) of the mind. The mind is itself modified into the form of that which it perceives. These modifications are called its Vritti, and the mind is not for one moment devoid of ideas and feelings. It is the feeling or intention (that is, Bhava) with which an act is done which determines

1 See Yogatattva Upainshad.

2 See two publications by the Sliri Bbaratadharmmamabamandala >-r~Mantrayoga and Hathayoga in the Dharma Prachara Series. (Benares.) The latter in a short compass explain the main essentials o£ each of the four systems.

PEAOTIOE (yoga : laya-kbama)

its moral worth. It is on this Bhava that both character and the whole outlook on life depend. It is sought therefore to render the Bhava pure. As a man who falls on the ground raises himself by means of the same ground, so to break worldly bonds the first and easiest method is to use those bonds as the means of their own undoing.'- The mind is distracted by Niimarupa, but this Namarupa may be utilised as the first means of escape therefrom. In Mantrayoga, therefore, a particular form of Namarupa, productive of pure Bhava, is given as the object of contemplation. This is called Sthfila or Saguna Dhyiina of the five Devatas, devised to meet the requirements of different natures. Besides the ordinary “ eight limbs ” (Ashtanga)^ ■cammon to all forms of Yoga, certain modes of training and worship are prescribed. In the latter material media are utilised as the first steps whereby the formless One is by Jnanayoga attained — such as images (Murti),'' emblems (Linga, Shalagraina), pictures (Chitra), mural markings (Bhittirekha), Mandalas and Yantras (diagrams),^ Mudras,® Nyasa.® With this the prescribed Mantra is said (Japa) either aloud or softly only. The source of all Bija-Mantra (Seed-Mantra), the Pranava (Om), or Brahman, is the articulate equivalent of that primal “ Sound ” which issued from the first vibration of the Ounas of Mulaprakriti, and the other Bija-Mantras are the same equivalents

' This is an essentially Tantrik principle. See Kiuamaira, Ch. II.

3 “ The Deva of the unawakened (Aprahnddha) is in Images ; of the Vipras in Tire ; of the -wise in the Heart. The Deva, of tho^ who know the Atma is evei’jwhere ” (Kularnava Tantra, IX, 44). 0 Beau i u -

Eyed 1 Kot in Kailasa, Meru, or Mandara, do I dwell. I am there where the knowers of Kula doctrine are ” {ih., v, 94).

^ See Introduction, Mahanirvana Tantra.

5 These ritual Mudras are not to be confused with the Yoga Mudras later described.

“ See Introduction, Mahanirvana Tantra,

vastha state. In Mantrayoga the state of Samadhi is called Mahabhava. This is the simplest form of Yoga practice, suited for those whose powers and capacities are not such as to qualify them for either of the other methods.

Hathayoga comprises those Sadhanas, or prescribed methods of exercise and practice, which are concerned primarily with the gross or physical body (Sthula Sharira). As the latter is connected with the superphysical or subtle body (Sukshma Sharira), of which it is the outer sheath, control of the gross body affects the subtle body with its intellection, feelings, and passions. In fact, the Sthula

PBACTICB (yoga : laya-krama) 201

Dharma), and the respective duties of men and women (Kula Dharma). So the Mantra which is given to the male initiate may not be given to a woman. Nor is the Mantra given to a Brahmana suitable for a Sbudra. The objects of contemplation are Devas and Devis in their various manifestations and concrete symbols, and the Samadhi called Mahabhava is attained by contemplation of and by means of Namarupa. In Hathayoga, on tbe other hand, the question of the fitness or otherwise of a novice is determined from the physical point of view, and rules are prescribed to procure and increase health and to free the body of disease. In Hathayoga contemplation is on the “ Light,” and the Samadhi called Mahabodha is attained by the aid of control of breath and other vital Vayus (Pranayama), whereby the mind is also controlled. As already observed, Asana and Pranayama, which are parts of Hathayoga, are also parts of Mantrayoga. Those who pi'actise the latter will derive benefit from taking advantage of some of the other exercises of Hathayoga, just as the followers of the latter system will be helped by the exercises of Mantrayoga.

The word Hatha is composed of the syllables Ha and Tha, which mean the “Sun” and “Moon” — that is, the Prana and Apana Vayus. In v. 8 of the Shatchakranirupana it is said that the Prana (which dwells in the heart draws Apana (which dwells in the Muladhara), and Apana draws Prana, just as a falcon attached by a string is d.rawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body, but when they are in accord they leave it. Both their union or Yoga in the Sushumna and the process leading thereto is called Pranayama. Hathayoga or Hathavidya is therefore the science of the Life-Principle,’

using tnat wora m tne sense or tue variuus lunns oi vital Vayu into wliich Prana is divided. Prana in the bodiof the individual is a part of the Universal Breath (Prana), or the “ Great Breath An attempt, therefore, is first made to harmonise the individual bx’eath, known as Pinda or Vyashti Priina, with the cosmic or collective breath, or the Brahmanda or Samashti Prana. Strength and health are thereby attained. The regulation of the harmonised breath helps to the regulation and steadiness of mind, and therefore concentration.

In correspondence with the threefold division Adhyatma, Adhidaiva, Adhibhuta, Mind (Manas), Prana (vitality), and Viryya (semen), ai-e one. Therefore the subjection of Manas causes the subjection of Prana or Vayu and Viryya. Similarly, by controlling Priina, Manas and Viryya are automatically controlled. x\gain, if the Virya is controlled, and the substance which under the influence of sexual desire develops into gross seed,^ is made to flow upwards (Urddhvaretas), control is had over both Manas and Prana. With Pranayama the semen (Shnkra) dries up. The seminal force ascends and comes back as the nectar (Amrita) of Shiva-Shakti.

Pranayama is recognised as one of the “ limbs ” of all the (Ashtiingga) forms of Yoga. But whereas it is used in Mantra, Laya and Raja Yoga, as an auxiliary, the Hathayogi as such regards this regulation and Yoga of breath as the chief means productive of that result

1 According to Hindu ideas semen (ShukraJ exists in a subtle form throughout the whole body. Under the influence of the sexual will it is withdrawn and elaborated into a gross form in the sexual organs. To be ilrddhvaretas is not merely to pi^event tbe emission of gross semen already formed but to prevent its formation as gross seed^ and its absorption in the general system. The body of a man who is truly urddhvaretas has the scent of a lotus. A chaste man where gi’oss semen has formed may on the other hand smell like a buck goat. Some Yogis can make both tbe Penis and testes disappear in the pubic arch so that the body has the appearance of that of a woman.

PU AGTICE (yoga : laya-keama) 203

(Moksha), which is the comaion'end of all schools of Yoga. This school, proceeding on the basis that the Vritti or modification of the mind always follows Prana,^ and on the sufificiency of that fact, held that by the aid of the union of Ha and Tha in the Sushumna, and the leading of the combined Pranas therein to the Bi*ahmarandhra, Samadhi was attained. Though the reciprocal action of matter and mind is common knowledge, and bodily states influence psychic or mental states as the latter the former, the Hathayoga method is preponderantly a physical one, though the gross physical acts of the preparatory stages of this Yoga are succeeded by Kriyajnana and subtle vital .processes which have Prana as their subject.

Under the heading of gross physical training come provisions as to the place of residence, nyode of life as regards eating, drinking, sexual fnnctionf exercise, and so forth.

The practice and exercises connec^Cd with Hathayoga are divided into seven parts or staged— namely, cleansing

PRACTICE (yoga: laya-keama) 205

OP cloth (Vasodhauti) pushed into the throat, or swallowed, or by vomiting (Vamanadhauti). Miiladhauti is done to cleanse the exit of the Apanavayu, either with the middle finger and water or the stalk of a turmeric plant.

Yasti, the second of the Shatkarma, is twofold, and is either of the dry (Shushka) or watery (Jala) kind. In the second form the Yogi sits in the Utkatasana ^ posture in water up to the navel, and the anus is contracted and expanded by Ashvini Mudra; or the same is done in the Pashohiinottanasana,^ and the abdomen below the navel is gently moved. In Neti the nostrils are cleansed with a piece of string. Lauliki is the whirling of the belly from side to side (see Plate X). In Trataka the Yogi, without

winking, gazes at some minute object until the tears start from his eyes. By this the “ celestial vision” (Divya Drishti) so often referred to in the Tantrik Upasana is acquired. Kapalabhati is a process for the removal of phlegm, and is threefold ; Vatakrama, by inhalation and exhalation ; Vyutkrama, by water drawn through the nosti’ils and ejected through the mouth ; and Shitkrama, the reverse pi’ocess.

These are the various processes by which the body is cleansed and made pure for the Yoga practice to follow.

A Sana, or posture, is the next, and when the Shatkarma are dispensed with, is the first stage of Hathayoga.

Dridhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is

j-iifci are postures oi tne DOCiy. ine term is

geiierallv described as modes of seating the body. But the posture is not necessarily a sitting one; for some Asanas are done on the belly, back, hands, etc. It is said^ that the Asanas are as numerous as living beings, and that there are 8,400,000 of these; 1,600 are declared to be excellent, and out of these thirty-two are auspicious for men, which are described in detail. Two of the commonest of these are Muktapadraasana^ (the loosened lotus seat), the ordinary position for worship, and Baddhapadmasana.^ Kundaliyoga is ordinarily done in an Asana and Mudra in which the feet press upon the region of the genital centre and close the anal aperture, the hands closing the others — ■ nostrils, eyes, ears, mouth (Yonimudra). The right heel is pressed against the anus and the left against the region of the genital centre and in order to close the aperture of the penis, it is contracted and withdrawn into the pubic arch so that it^is no longer seen. The tongue is turned back in Khechari Mudra so as to close the throat also where these two Mudras are combined.

There are certain other Asanas which are peculiar to the Tantras, such as Mundasana, Chitasana, and Shavasana, in which skulls, the funeral pyre, and a

/•ni Sanghita, Second Upadesha. In the Shiva Sanghiia

(Oh. 1J.X, vv. b4— 91) eighty-four postures are mentioned, of which four are recommended— dw., Siddhasana, Ugrilsana, Svasbikasana, and t admasana. Another account given me added four more— Baddhapadmasana, Tr ikon asana, Majiirasana, Bhujangasana.

_ 2 The right foot is placed on the left thigh, the left foot on the right thigh, and the hands are crossed and placed similarly on the thighs ; the chin is placed on the breast, and the gaze fixed on the tip of the nose (.see also Shiva Sanghita, Ch. I, v. 52),

rhe same, except that the hands are passed behind the back, and the right hand holds the right toe and the left hand the left toe. By this, increased pressure is placed on the MiilMhara, and the nerves are braced with the tightening of the body. The position is figured in Plate XYII. . .

PEACTICB (yoga : LAYA-KBAMA)

corpse/ respectively, form the seat of the SMhalca. These, though they have other ritual and magical objects, also form part of the discipline for the conquest of fear and the attainment of indifference, which is the quality of a Yogi. And so the Tantras prescribe as the scene of such rites the solitary mountain-top, the lonely empty house and riverside, and the cremation ground. The interior cremation ground is thei’e where the Kamik body and its passions are consumed in the fire of knowledge.®

Patanjali, on the subject of xlsana, merely points out what ai’e good conditions, leaving each one to settle the details for himself according to his own requirements.

Asana is an aid to clear and collect the thought. The test of suitability of Asana is that which is steady and pleasant, a matter which each will settle for himself. Postin*e becomes perfect when effort to that end ceases, so that there is no more movement of the body.^ The Eajas Guna, the action of which produces fickleness of mind, is restrained. A suitable steady Asana produces mental equilibrium. Hathayoga, however, prescribes a very .large number of Asanas, to each of which a peculiar effect is

1 In successful Siiav asana the Devi appears to the Sadhaka. Tn Shavasadhana the SMhaka si fcs astride on the hack of a corpse (heading the north), on which he draws a Yantra and then does Japa of Mantra with Shodhanyasa and PCija on its head, A corpse is selected as being a pure form of organised matter, since the Devata which is invoked into it is the Mahavidya whose Svariipa is Nirgunabrahman, and by such invocation becomes Saguna. The corpse is free from sin or desire. The only Vayu in it is the Dhananjaya, “ which leaves not even a corpse The Devata materialises by means of the corpse. There is a possession of it (Avesba) — that is, entry of the Devata into the dead4)ody. At the conclusion of a successful rite the head of the corpse turns round, and, facing the Sadhaka, speaks, bidding him name his boon, which may de spiritual or worldly advancement as he wishes. This is part of JSTila Sadhana done by the “ Hero (Yira), for it and Shavasana are attended by many terrors.

^ As the Yogakundali Upanishad says (Oh. HI), the outer burning is no burning at all.

3 Patanjala Yogasutra, 46, 47 (Sthirasukham asanam).

ascribed. These are more in the nature of a gymnastic than an Asana in its sense of a seated posture. Some forms of this gymnastic are done seated, but others are not so, but standing upright, bending, lying down, and standing on the head. This latter is Vrikshasana. Thus, again, in Ohakrasana the Yogi stands and bends and touches his feet with his hand, a familiar exercise, as is also Vamadakshinapadasana, a kind of goose step, in which, however, the legs are brought up to right angles with the body. These exercises secure a fine physical condition and freedom from disease.^ They also bring different portions of the body into such a position as to establish a direct contact of Prana-vayu between them. They are also said to assist in Pranayama, and to help to effect its object, including the rousing of Kundalini. The author of the work last cited says ^ that as among the Niyamas the most important is Ahingsa, and among Tamas Mitahara, or a moderate diet (a significant choice), so is Siddhasana (in which the Muladhara is firmly pressed by the heel and the Svadhishthana region by the other foot) among the Asanas. (See Plates XI, XII). Mastery of this helps to secure the Unmani Avastha, and the three Bandhas (v. 'post) are achieved without difficulty.

Sthirata, or fortitude, is acquired by the practice of the Madras.® The Mudra dealt with in works of Hathayoga are positions of the body. ^ They are gymnastic, health-giving, and destructive of disease and of death,

i See Oh. II of Gheranda Saoghita, and Hathajogapradipika, I, vv. 19 — 35 ; Shandilya Upanishad, Oh. I.

^ According to the Commentarj on the Hathayogapradipika (Ch. lY, Y. 37), Mudra is so called because it removes pain and sorrow (Mudrayati klesham iti mudra). See my Introduction to Mahanirvana Tantra, 1st Ed. CXXYII and Oh. Ill of Ghei^anda Sanghita.

^ Gheranda Sanghita, Third Upadesha.

-■ PBAOTIOJ') (yoga : mya-kbama) . 209

such as the Jalandhara ^ and other Madras. They also preserve from injury by fire, water, or air. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body, Siddhi is by their means attained. The Mudra is also described as the key for opening of the door of Kundalini Shakti. It is not (as I undei stand it) that all keys are necessarily to be employed in each case, but only such as are necessary to accomplish the purpose in that particular case; what is necessary in one case may not be necessary in another. The Gheranda banghita describes a number of Madras, of which (with the eight Asanas mentioned at p. 205) ten are said to be of importance in Kundali Yoga, of which Khechari is the chief as Siddhasana is chief amongst Asanas. In Yonimudra, the Yogi in Siddhasana stops with his fingers the ears, eyes, nostrils, and mouth, so as to shut out all external impressions. As already stated he presses with his heel the Sivani or* centre of the perinseum closing the anal aperture and withdrawing the penis into the pubic arch (See Plate XV). He inhales Pranavayu by Kakinimudra/ and unites it with Apanavayu. Meditating in their order upon the six Chakras, he arouses the sleeping Kulakuudalini by the Mantra " Hung Hangsah With “ Hang,”

The lips are formed to resemble the beak of a crow and the

air gently drawn in (Gheranda Sans'hita, III. 86, 87). ’ '

T he* wjs Kavaeba Bija=.“May

I be protected. .Hung stands for Kama (desire) and Krodha (anger) Kama here means creative .will (Srishti), and Krodl, a its rever.se or dissolution (Laya). So-called “ angry ” Devata.s are not angry in the OTdiiiary sense, bufc are tlien in that aspect in which they are Lords of Dissolution, an aspect which seems angry or terrible to the worldlyminded. _ It is .said of the Taraniantra that the Hung in it is the sound

of Ohola lake to the west of Meru

what tune bhe manifested Hang.sah:Prakriti (Sah ) and Paiusha (Hang) or Jivatma. J his Mantra is used in taking Kundalini np, and bo ham (He I am) in brmguig Her down. Hang alsoSnn (Suryya), and Sah=Moon (Inda)Kama=Ichchha. • ■ • ' ^

THE SIX CENTBES AN0 THE SBEPENT POWER

or the Sun, heat is produced, and this heat is made to play on Kundali Shakti. By “ Sah ” the Kama or will (Ichchha) is made active. The vital air (Vayu) in the Muladhara is in the form of both Moon and Sun (Somasuryyarupi). With “ Hangsah ” She is roused, Hang rousing Her with h:b heat, and Sah lifting Her upwards. He raises Her to the Sahasrai’a ; then deeming himself pervaded with the Shakti, and in blissful union (Sanggama) with Shiva, he meditates upon himself as, by reason of that union, Bliss Itself and the Brahman.^ Ashvinimudra consists of the repeated contraction and expansion of the anus for the purpose of Shodhana, or of contraction to restrain the Apanavayu in Shatchakrabheda. Shaktichalana employs the latter Mudra, which is repeated until Vayu manifests in the Sushumna. Shaktichalana is the movement of the abdominal muscle from left to right and right to left; the object being to arouse Kundalini by this spiraline movement. The process is accompanied by inhalation and the union of Prana and Apana whilst in Siddhasana.®

Yoni Mudra is accompanied by Shaktichalana Mudra,® which should be well practised first before the Yoni Mudra is done. The rectal muscle is contracted by Ashvini Mudra Until the Vayu enters the Sushumna, a fact which is indicated by a peculiar sound which is heard there.^ And with the Kumbhaka the Serpent goes upwards to the Sahasrara roused by the Mantra “ Hung Hangsah The Yogi should then think himself to be pervaded with Shakti and in a state of blissful union (Sanggama) with Shiva. He then contemplates : “ I am the Bliss Itself,” “ I am

^ Gheranda Sangtita, Third Upadesha.

Hathayogapradipika, Commentary to Ch. 11, v.

PEAOTIOE (yoga: IAYA-KRAMa) 211

the Brahman”.! Mahamudra* and Mahavedha are done in conjunction with Mahabandha, already described. In the first the Yogi presses the Yoni (Muladhara) with the left heel, and, stretching out the right leg, takes hold of the two feet with both hands. (See Plate XVI). Jalandhara Bandha is then done. When Kundalini is awakened, the Prana enters the Sushumna, and Ida and Pinggala, now that Prana has left them, become lifeless. Expiration should be done slowly, and the Mudra should be practised an equal number of times on the left and right side of the body. This Mudra, like other Hathayoga Madras, is said to ward off death and disease. In Mahavedha '■> the Yogi assumes the Mahabandha posture, and, concentrat-

1 The Mantra Hangsah is the breath held in Knmhhaka,

2 Gheranda Sanghita, Ilf. 37—42. The Yoni Mudi detaclies the Manas from the objective world,” is descri Com, to V. 86 of work here Erst translated, 'post.

^ See as to this tapping Plate IX which shows the posi gx'oiind before or after it has been tapped.

»XA THE SIX-'. CfiN'TBBS .AN’Dv THK SKEPHNr POWER

The Kheohari Mndra,^ which, as well as the Yoni Mudra, is referred to in the text translated, is the lengthening of the tongue until it reaches the space between the eyebrows. It is then turned back in the throat, and closes the exit of the breath previously inspired. The mind is fixed in the Ajna * until with Siddhi this “path of the upward Kundali ” (IJrddhvakundalini) conquers the whole universe, which is I’ealised in the Yogi’s body as not different from Atma.^ It is said that sometimes the /raswim is cut but others can do the Mudra without doing a physical injury which interferes with the putting out and withdrawing the tongue without manual help. In Shambhavi Mudra is the mind kept free from Vritti or functioning in Siddhasana.

The term Mudra also includes ^ what are called Bandha (bindings), certain physical methods of controlling Prana. Three important ones which are referred to in the texts here translated are Uddiyana, Mula and Jalandhara. ^ (See Plates XI, XII, XIV.) In the first the lungs are

1 So called, according to the Dhyanabindu Up., because Chitta nioves in Kha fAkaslia^. and thft fioncrnA ■prmo’lr fVnc

called IJ^dijana

'emptied by a strong expiration, and drawn against the upper part of the thorax, carrying the diaphragm along with them, and Prana is made to rise and enter the Sushnmna. Through Mulabandha (see Plate XIV) the Prana and Apana unite ^ and go into the Sushnmna. Then the inner “ sounds ” ai’e heard — that is, a vibration is felt and Prana and Apana, uniting with Nada of the cardiac Auahata Chakra, go to^the heart, and are thereafter united with Bindu in the Ajna. In Mulabandha the perinael region (Voni) is pressed with the foot, the rectal muscle contracted (by Ashvini Mudra), and the Apana drawn up.* The natural course of the Apana is downwards, but by contraction at the Mfxladhara it is made to go upwards through the Sushumna when it meets Prana. When the latter Vayu reaches the region of fire below the navel,® the fire becomes bright and strong, being fanned by Apana. The heat in the body then becomes very powerful, and Kundalini, feeling it, awakes from Her sleep “just as a serpent struck by a stick hisses and straightens itself Then it enters the Sushumna. Jalandhara Baildha is done by deep inspiration and then contraction of the thoracic region (wherein is situated the Vishuddha Chakra), the chin being held firmly pressed against the root of the neck at a distance of about four fingers (Anguli) from the heart. This is said to bind the sixteen Adharas, or vital centres, and the nectar (Piyusha) which flows from

^^The Shaadilya Up., Oh. I, deBaes Pranjivama to be tlio union of Prana and Apana, Il^^ada and Hindu are thus united.

s See Agaiuaknlpadruina, cited in notes to S.K., v. ^0, pos^, comm., and Dhyanabindu Up. The Yogakundali Up., Ch. 1, says that the downward tendency of Apana is forced up by bending down.

3 Vahner ruandalang trikonang iiabher adhobhage (Hathayogapradipika, v. 66).

^ See Commentary, posi, v. 38, , A

the cavity above the palate,^ and is also used to cause the breath to become Laya in the Sushumna. If the thoracic and perinaeal regions are simultaneously contracted, and Prana is forced downward and Apana upward, the Vayu enters the Sushumna.^ This union of the three Nadis, Ida, Pinggala and Sushumna, may be also effected by the Mahabandha,* which also aids the fixation of the mind in the Ajna. Pressure is done on the perinmal region between the anus and penis with the left heel, the right foot being placed on the left thigh. Breath is inspired and the chin placed firmly on the root of the neck that is top of the breast'bone as in Jalandhara, (see position in plate XVI) or alternatively the tongue is pressed firmly against the base of the front teeth ; and while the mind is centred on the Sushumna the Vayu is contracted. After the breath has been restrained as long as possible, it should be expired slowly. The breath exercise should be done first on the left and then on the right side. The effect of this Bandha is to stop the upward course of the breath through all the Nadis except the Sushumna.

As the Dhyanabindu Upanishad says, the Jiva oscillates up and down under the influence of Prana and Apana and is never at rest, just as a ball which is hit to

1 The “Moon” is situate in the palatal region near the Ijna. Here is the Somachakra under the Ajna, and from the Somachakra comes a stream of nectar which, according to some, has its origin ahove. It descends to the “Sun” near the navel, which swallows it. By the process of Viparitakarana these are made to change positions, and the mternal Bre ( Jatharagni) is increased. In the Viparita position the Yogi stands on hi,s head.

Hathayogapradipika, II, vv. 46, 47 ; Yogatattva Up., Dhyanabmdn Up. Yogakundali Up. (Gh. I) says that the contraction of the upper part of the body is an impediment to the passage of the Vayu upwards.

® Dhyanabindu Up., ib., Ill, v. 19, done in conjunction with Mahamudra and Mahavedha, described post-, ib., v. 25, and Yogatattva Upanishad.

PEAOTICE (yoga: LArA-KBAMA) 215

the earth with the palm of the hand uprises again or like a bird which, tied to its perch by a string, flies away and is drawn back again. These movements, like all other dualities, are stayed by Yoga, which unites the Pranas.

When the physical body has been purified and controled, there follows Pratyahara to secure steadiness (Dhairya), as already described. With this the Yogi pasi3es from the physical plane, and seeks to acquire the equipoise of, and control over, the subtle body. It is an advanced stage ni which control is acquired over both mind and body.

Prom the fifth or Pranayama arises lightness (Laghava) —that is, the levitation or lightening of the body.

The_ air which is breathed through the mouth and nostrils IS material air (Sthula Vayu). The breathinois a manifestation of a vitalising force called Prana Vayu"’ By control over the Sthula Vayu the Prana Vayu (Sukshma Vayu or subtle air) is controlled ; the process concerned With this is called Pranayama.

Pranayama is frequently translated “ breath control ” Having regard to the processes employed, the term is not altogether inappropriate if it is understood that “ breath ” means not only the Sthula but the Sukshma Vayu. But the word does not come from Prana (breath) and Yama (control), but from Prilna and Ayama, which latter term according to the Amarakosha, means length, ifising, extensity, expansion d in other words, it is the process whereby the ordinary and comparatively slight manifestation of Prana is lengthened and strengthened and developed. This takes place firstly in the Prana as it course.s in Ida and Pinggala, and then by its transference to the Sushumna, when it is said to bloom (Sphurati) * or to display itself in

parinfiho vishalata (Amarakosha Dic- ^ Comm. Hathayogapradipika, III, v. 27.

IHK SIX CENTRES AND THE SERPENT POWEP

its fulness. When the body has been purified by constant practice, Prana forces its way with ease through Sushumna in their middle. ^ From being the small path of daily experience, it becomes the “ Royal Road ” which is the Sushumna. Thus, Suryabheda Kumbhaka is practised until Prana is felt to pervade the whole of the body from head to toe ; Ujjayi until the breath fills the body from throat to heart ; and in Bhastra the breath is inhaled and exhaled again and again rapidly, as the blacksmith works his bellows. The breath is controlled only in the sense that it is made the subject of cei’tain initial processes. These prooe.sses, however, do not control in the sense of confine, but expand. The most appropriate term, therefore, for Pranayama is " breath control and development,” leading to the union of Prana and Apana. Pranayama is first practised with a view to control and develop the Prana. The latter is then moved into Sushumna by the stirring of Kundalini, who blocks the entry (Brahmadvara) thereto* With the disappearance of Prana therefrom, Ida and Pinggala “ die,” ® and the Prana in Sushumna by means of the Shakti Kundalini pierces the six Chakras which block the passage in the Brahmanadi, and eventually becomes Laya in the Great Breath which is the final end and aim of this process.

Pranayama ^ should be practised according to the instructions laid down by the Guru, the Sadhaka living on a

iShaiidilya Up., Ch. I.

2 pranasya filiunyapadavi tatlia rajapatbayate (ib,, vv. 2, 3).

^ That is, they are relaxed and devitalised, as every part of tbe body is from which the Prana Shakti is withdrawn.

^ The Shandilya Up., Ch. I, says : ‘‘As lions, elephants, and tigers, are gradually tamed, so also the breath when rightly managed conies under control ; else it kills the practitioner.” It should not, therefore, be attempted wn'thout instruction. Many have injured themselves and some have died through mistakes made in the processes, which, must be adapted to the needs of each person. Hence the necessity for an experienced Guru. :

PEAOTIOE (rOGA: lArA-KBAMA) 217

nutritious but moderate diet, with his senses under control. As already stated, mind and breath react upon one another and when the latter is regulated so is the mind, and theretore rhythmic breathing is sought. This Prauayama is said to be successful only when the Nadis are purified, for unless this_ is so the Prana does not enter the Sushumna. » ihe Yogi, assuming the Pad inasana posture, inhales ( uraka) and exhales (Rechaka) alternately through the left (Ida) and right (Pinggala) nostrils, retaining the breath meanwhile (Kumbhaka) for gradually increasing periods, ihe Devatas of these elements of Pranayama are Brahma udra, and Vishnu.^ The Prana enters Sushumna, and if retained sufficiently long goes, after the piercing of the Iffiakras, to the Brahmarandhra. The Yoga manuals speak of vanous forms of Pranayama according as commencement IS made with Rechaka or Puraka, and accordinaas the

breath is suddenly stopped without Puraka and Rechaka. There are also various forms of Kumbhaka, such as Sahita Kumbhaka, which resembles the first two above mentioned and which should be practised until the Prana enters the bushumna ; and Kevala, in which the breath is restrained without Puraka and Rechaka.^ Then tliere are others which cure excess of Vata, Pitta, and Kapha, ^ and the diseases arising therefrom; and Bhastrii, which is an important Kumbhaka, as it operates in the case of all three Doshas,^

1 Hathayogapradipika, Ch. 11. vv. 1—6 fsee d ex-vr!:,- nf Introdnction to the Mahanirvana Tantra). ^ ^ ^

K-r,r,aT-‘® Shandilya Up., Ch. I, says that by Kevala the knowledo-e of Knndali arises, and man becomes tJrddhvaretas—that is his seminal goes upward instead of developing into the gross seed which ia thrown by Apana downwards. Bindu (seminal LerS) must

L Oh! rToglklSii ’“k “ita,

Vol.IIl7p. P'^^P^ne'iasara Tantra, Tantrik Texts,

THE SIX OBNTBBS AND. THE SERPENT POWEB

and aids the Prana to break through the three Granthis, which are firmly placed in the Susbumna.^

It will be observed that all the methods previously and subsequently described practically subserve one object, the making of the Prana enter Sushumna, and then become Laya in the Sahasrara after the Prana Devata Kundalini has pierced the intervening Chakras ; for when Prana flows through the Sushumna the mind becomes steady. When Chit is absorbed in Sushumna, Prana is motionless.’^ This object colours also the methods Pratyahara, Dharana, Dhyana, and Samadhi ; for whereas in the Rajayoga aspect they are various mental processes and states, from the Hathayoga point of view, which is concerned with “ breathing,” they are progressions in Pranayama. Therefore it is that some works describe them differently to harmonise them with the Hatha theory and practice, and explain them as degrees of Kumbhaka varying according to the length of its duration.® Thus, if the Prana is retained for a pai'ticular time it is called Pratyahara, if for a longer time it is called Dharana, and so on until Samadhi is attained, which is equivalent to its retention for the longest period.^

All beings say the Ajapa Gayatri,® which is the expulsion of the breath by Hangkara, and ’ its inspiration by Sahkara, 21,600 times a day. Ordinarily the breath goes forth a distance of 1 2 fingers’ breadth, but iji singing, eating, walking, sleeping, coition, the distances are 16, 20, 24-, 30, and 36 breadths, respectively. In violent exercise these distances are exceeded, the greatest distance being

^ Hathayogapradipika, II. 44 — 75,

^ Yogakundali-Up,, Oh. I.

3 See Yoga Butra, ed. Matiilal Nabhuhhai Dvivedi, Ap. VI.

4 Bee Comm, to Hathayogapradipika, Ch. II, v. 12.

5 This is the Mantra Hangsah manifested by Prana. See Dhvanabindn-Up. Hangsah is Jivatraa, and Parainahangsa is Paramatma. See Hangsa-IJpanishad.

I'RACTICK (ro(u; laya-kbama) 219

96 breadths. Where the breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and Rechaka expiration, Kumbhaka is the retention of breath between these two movements. Kumbhaka is, according to the Gheranda Sanghita, of eight kinds: Sahita, Suryyabheda, TJjjaji, Shitali, Bhastrika, Bhriimari, Murchchha, and Kevali. t ranajatna similarly varies. Pranayiima awakens Shakti, frees iTom disease, produces detachment from the world, and bliss. It is of varying values, viz., best (Uttama) middling (Madhyama) and inferior (Adhama). The value is measured by the length of the Puraka, Kumbhaka, and Rechaka, In Adhama Pranfiyama it is 4, 16, and 8 respectively 28. In Madhyama it is double of that, viz., 64, 32 respectively 112. The number given is that of the recitation of the Pranava Mantra. The Sadhaka passes through three different stages in his Sadhana which are similarly named. In Adhama perspiration is produced, in Madhyama tremor, and Uttama done for a 100 times is said to result in levitation.

It is necessary that the Nadi should be cleansed, for air does not enter those which are impure. Months or years may be spent in the preliminary process of cleansing the Nadis. ffhe cleansing of the Nadi (Nadishuddhi) is either Samauu or Nirmanii — that is, with or without the use of Bija. According to the first form, the Yogi in Padmasana does Gurunyasa according to the directions of the Guru. Meditating on “ Yang,” he does Japa through Ida of the Bija 16 times, Kumbhaka with Japa of Bija 64 times, and then exhalation through the solar Nadi and Japa of Bija 32 times. Fire is raised from Manipura and united with Prithivi. Then follows inhalation by the solar Nadi with the Vahni Bija 16 times, Kumbhaka with 64

Japa of the Bija, followed by exhalation through the lunar Nadi and Japa of the Bija 32 times. He then meditates on the lunar brilliance, gazing at the tip of the nose, and inhales by Ida with Japa of the Bija “ Thang ” 16 times. Kumbhaka is done with the Bija Vang 64 times. He then thinks of himself as flooded by nectar, and considers that the Nadis have been washed. He exhales by Pinggala with 32 Japa of the Bija Lang, and considers himself thereby as strengthened, grass, a deerskin Pranayama.

etc., and, facing east or north, does For its exercise there must be, in addition to NMi Shuddhi (purification of “ nerves ”), consideration of proper place, time, and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should bo pure and of a vegetarian character. It should not be too hot or too cold, pungent, sour, salt, or bitter. Pasting, the taking of one meal a day and the like are prohibited. On the contrary, the Yogi should not remain without food for more than one Yama (three hours). The food taken should be light and strengthening. Long walks and other violent exercise should be avoided, as also— certainly in the case of beginners — sexual intercourse. The stomach should only be half filled. Yoga should be commenced, it is said, in spring or autumn. As stated, the forms of Pranayama vary. Thus, Sahita, which is either with (Sagarbha) or without (Nirgarbha) Bija, is, according to the former form, as follows : The Sadhaka meditates on Vidhi (Brahma), who is full of Bajoguna, red in colour, and the image of Akara. He inhales by Ida, in six measui’es (Matra). Before Kurabhaka he does the Hddiyanabandha Mudra. Meditating on Hari (Yishnu) as Sattvamaya and the black Bija Hkara, he does Kumbhaka with 64 Japa of the Bija; then, meditating

intACTIOS (yoga: i^aya-kbama)

on Shiva as Tamomaya and his white Bija Makara, he exhales through Pinggala with 32 Japa of the Bija; then.

inhaling by Pinggala, he does Kumbhaka, and exhales by

Ida with the same Bija. The process is repeated in the normal and reversed order.

Dhyana, or meditation, is, according to the Gheranda Sanghita, of three kinds: (1) Sthula, or gross; (2) Jyotih ; (3) Sukshma, or subtle.^ In the first the form of the Devata is brought before the mind. One form of Dhyana for this purpose is as follows: Let the Sixdhaka think of

the great Ocean of Nectar in his heart. In the middle of

that ocean is the island of gems, the shores of which ai’e made of powdered gems. The island is clothed with a Kadainba forest in yellow blossom. This forest is surrounded by Malati, Champaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the beautiful Kalpa tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the Koel birds make love. Its four branches are the four Vedas. Under the tree there is a great Mandapa of precious stones, and within it a beautiful couch, on whicli let him picture to himself his Ishtadevata. The Guru will direct him as to the form, raiment, Vahana, and the title of the Devata.

dyotirdhyana is the infusion of fire and life (Tejas) into the form so imagined. In the Muladhara lies the snake-like Kundalini. There the Jivatma, as it were the tapering flame of a candle, dwells. The Sadhaka then meditates upon the Tejomaya (Light) Brahman, or.

1 Glieranda Saiigliita, Sixth llpadesha. It is said bj Bhaskai'araya, in the Lalita (v. 53), that there are three forms of the Devi which equally partake of both the Prakasha and Virnai’slia aspects — viis,, tlie physical (Sthula), the subtle ( Sukshma), and the supreme (Para). The physical form has hands, feet, etc., the subtle consists of Mantra, and the supreme is tlie Vasana, or, in the technical sense of the Mantra Shastra, real or own. The Kularnava Tantra divides Dhyana into Sthula and Sukshma (TX, 3) beyond which, it says, is Samadhi.

222 THE SIX OENTBES' AND THE SEEPENT POWER

alternatively, between the eyebrows on the Pranavatmaka flame (the light which is Om) emitting its lustre.

Sukshmadhyana is meditation on Kundalini with iShambhavi Mudra after She has been roused. By this Yoga (vide post) the Atma is revealed (Atmasak'shatkara).

Lastly, through Samadhi the quality of Nirliptatva, or detachment, and thereafter Mukti (Liberation) is attained.

This Samadhi Yoga is, according to the Gheranda Sanghita, of six kinds : ^ (1) Dliyanayogasamadhi, attained by Shambhavi Mudra,L in which, after meditation on the Bindu-Brahman and realisation of the Atma (Atmapratyaksha), the latter is resolved into the Mahakasha or the Great Ether. (2) Nadayoga, attained by Khechari Mudra,® in which the tongue is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the tnouth. This may be done with or without cutting of the frssnum. (•!) Basanandayoga, attained by Kumbhaka,^ in which the Sadhaka in a silent place closes both ears and does Pfiraka and Knmbhaka until he hears ATada in sounds varying in strength from that of the cricket’s chirp to that of the large kettledrum. By daily practice the Anahata sound is heard, and the Light (Jyotih) with the Manas therein is seen, which is ultimately dissolved in the supreme Vishnu. (4) Layasiddhiyoga accomplished by the celebrated Yonimudra already described.^ The Sadhaka, thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union (Sanggama) with Shiva, and enjoys with Him the bliss

1 Seventli TJpadesha.

^ IhiiL^ Third Upadeaha, v. 65 et seg.

^ Ibid., Fifth ITpadesha, v. 77 et seq.

5 III the Lalita (v, 193) the Devi is addressed as Lay akari --“the cause of Laya or absorption.

PRAOTICE (yoga I OATA-KIUMa) ' 228

which is Shringararasa, ^ and becomes Bliss itself, or the Brahman. (5) Bhakti Yoga, in which meditation is made on the Ishtadevata with devotion (Bhakti) until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) Rajayoga, accomplished by aid of the Manomurchchha Kumbhaka.* Here the Manas, detached frorn^ all worldl}' objects, is fixed between the eyebrows in the .Ajriachakra, and Kurabhaka is done. By the union of the Manas with the Atma, in which the Jnani .sees all things, Rajayogasamadhi is attained.

The Hathayogapradipika says that on perfection being attained in Hatha the body becomes lean and healthy, the eyes are bright, the semen is concentrated, the Nadis are purified, the internal fire is increased, and the Nada sounds above-mentioned are heard.® These sounds (Nada) issue from Anahata Chakra in the cardiac region, for it is here that the Sliabdabrahtnan manifested by Vayu and in association with Buddhi, and of the nature of manifested Nada endowed with a special motion (Vishesha Spanda), exists as Madhyama speech. Though sound (Shabda) is not distinct and heard by the gross senses until it issues in the form of Vaikhari speech, the Yogi is said to hear this subtle Nada when, through the various Bandhas and Mudras described. Prana and Apana have united in the Sushumna. This combined Prana and Nada proceed upwards and unite with Bindu.

1 Slirin^^ara is the love sentiment or sexual passion and sexual union. Here Shi inofararusa is the cosmic root of that. The first of the eight or nine Rnsas (sentiments) — viz.^ Shringgara, Vira (heroism), Ksruna (compassion \ Adbhuta (wondering), Hasya (humour), }'5hayanaka‘(fear), Bibhntsa (disgust), Eaudra ( wrath), to which Mamma th a bhatt a, author of tlie Kavjiiprakaslia, adds Shanti (peace). What the Yogi enjoys is that supersensual bliss which manifests on the earthly plane as material Shringarn.

2 lUil, Fifth Upadesha, v, 82.

224 THE SIX CENTBES AKD THE SBEPENT POWEE

There is a particular method by which Laya (absorption) is said to be attained by hearing the various bodily sounds.^ The Yogi in Muktasana and with Shambhavl Mudra concentrates on the sounds heard in the right ear ; then after closing the sense apertures by Shanmukhi Mudrii and after Pranayama a sound is heard in the Sushumna. In this Yoga there are four stages. When the Brahmagranthi has been pierced, the sweet tinkling sound of ornaments is heai’d in the ethereal void (Shunya) of the heart ; in the second stage the Prana united with Nada pierces the Vishnugranthi. In this, the further void (Atishunya) of the thoracic region, sounds are heard like those of a kettle-drum. In the third stage a drum-like sound (Mardala) is heard in the Ajna or Mahashunya, the seat of all powers (Siddhis). Then the Prana, having fnreed the Rudrasrrauthi or Aina, goes to the abode of

: PRA-OTIOB (:T0QA:'XA;Y4-KBMa)v^.

aimed. Chit exists within these sounds, which are its Shaktis, and by union with Nada the self-effulgent Chaitanya (Gonsciousness) is said to be attained. As long as sound is heard the Atm a is with Shakti. The Laya state is soundless.^ There are also other methods^ by which Laya is achieved, such as Mantrayoga, or the recitation of Mantras according to a particular method.

Layayoga is the third and higher form of Hathayoga, which, in connection with other auxiliary Hatha processes, is the subject-matter of the works here L’anslated. Both Sachchidananda or Shiva and Saohohidananda or Shakti are present in the body, and Layayoga consists in the control of Chittavritti by merging the Prakriti Shakti in the Purusha Shakti according to the laws which govern the Pinda (individual— Vyashti) and Erahmanda (cosmic— Samashti) bodies, and thereby gaining Liberation (Moksha).

As in the case of the preceding systems, Layayoga has special features of its own.® Speaking in a general way, ordinary Hathayoga is specially, though not exclusively, concerned with the physical body, its power and functions ; and affects the subtle body through the gross body. Mantrayoga is specially, though not exclusively, concerned with the forces and powers at work outside, though affecting the body. Layayoga deals with the supersensible Pithas (seats or centimes) and the supersensible forces and functions of the inner world of the body. These Pithas, or seats of the Devatas, are the Chakras already described, ranging from the Sahasrara, the abode of the unattached (Nirlipta) Sachchidanandamaya Paramatma, to the Muladhara, the seat of Pi’akriti-Shakti, called Kulakundalini in

1 Hatliayo^apradipika, Cli. IV, vv. 65 — 102.

^ AmritanMa-Upanisliad, Ch. TV, v. 66, says feliat Shiva has given out a quarter of a crore (2,500,000) of ways for the attainment of Laya, though Nada is the best of them all.

^ See Dharma Prachara Series, 9.

THE SIX CBNTEBS AND THE SERPENT POWER

the Toga Shastras. The object of this Toga is therefore to take and merge this Shakti in Pnrnsha when Samadhi is attained. In Hathayoga the contemplation of /' Light ” is in particular prescribed, though, as already stated, its Dhyana is thi*eefold. In Mantrayoga the material forms in which Spirit clothes Itself are contemplated. After Prakriti-Shakti in the form of Kulakundalini has according to this method of Layayoga been I'oused by constant practice, its reflection is manifested as a Ijight between the eyebrows, which when it is fixed by practice and contemplation becomes the subject of Bindudhyana. Kundali is aroused by various Hatha and other processes hereafter described. Methods are followed whiclrare common to all the systems, such as Tama, Niyama, Asana, though only a. limited number of these and of the Mudras of Hathayoga are used. These belong to the physical processes (Sthfdu Kriya), and are followed by Pranayama,! Pratyahara, Dharaua, Dhyana (on Bindu), which are superphysical exercises (Sukshma Kriya). In addition to these are certain features peculiar to this Toga. There' are, besides those already noted, Svarodaya, or the science relating to theNadis; Panohatattva Chakra, Sukshraaprana, and the like inner forces of natni’e ; and the Layakriya, leading through Nada and Bindu to the Samadhi, which is called Mahalaya.

The hearing of the NMa sounds is included under Pratyahara, and under Dharana the rousing of Kundali, As Japa, or recitation of Mantra, is the chief element in Mantrayoga, and Pranayama in the ordinary Hathayoga, so Dharana is, with the last as a preliminary, the most impoi’tant part of Layayoga. It is to be observed, however, that Pranayama is only a preliminary method to secure mastery of the breath. It is the lower door at

1 Of the several forms of Pranayama given in Hathayoga, it is said that only two are employed in Layajoga.

T’KACTIOE (yoga: LAYA-KRAMa)

which the already perfect in this matter need not enter. Some processes described are for practice (Sadhanii) only. An expert (Siddha) can raise and lower Kundali Shakti within an hour.

It is said that as Ananta, the Lord of Serpents, supports the whole universe, so is Kundalini, “ by whom the body is supported,” ^ the support of all Yoga practice,® and that “ as one forces open a door with a key,” so the Yogi should force open the door of liberation (Moksha) by the aid of Kundalini ® (the coiled one), who is known by various names, s;ich as the Shakti, Ishvarl (Sovereign Lady), Kutiliingi (the crooked one), Bhujanggi (serpent), Arundhat! (unstayable helper to good action).'* This Shakti is the Supreme Shakti (Parashakti) in the human body, embodying all powers and assuming all forms. Thus the sexual force is one of such powers and is utilised. Instead, however, of descending into gross seminal fluid, it is conserved as a foi’m of subtle energy, and rises to Shiva along with Prana. It is thus made a source of spiritual life instead of one of the causes of physical death. With the extinction of sexual desii’e, mind is released of its most powerful bond.^

She the “ Serpent Power ” sleeps coiled up in the Muladhara, closing with Her mouth the entry to the Sushurana

^ Varaha Upanisliad, Ch. Y,

2 Hathayogapradipika, Cb. Ill, v. 1 : SarvesbaDg yogatantranang tatbMbara bi Kundali.

^ Hatbayogapradipika, Cb. HI, v. 105 :

Udgbatayet kapatan tu yat-ba kunebikaya batliM Kundalinya tatba yogi moksb ad varan g vibbedayet.

Tbe same verse occurs in Cb. ill, v, 5, of the Gberanda Sangbita.

^ The Yogakundalx-IIp , Cb. 1. calls Sarasvati Ariindbati, saying that it is by arousing Her that Kundali is aroused. When Kundali wishes to go up nothing can stop Her, Therefore She is called Arundbati, which is also the name of a Nadi.

^ Yogakundali Upanishad, Cb. I.

THE SIX CENTBES AND THE SERPENT POWER

called tlie “door of Braliman ” (Brahmadvara). She sleeps above what is called the Kanda or Kandayoni, which is four fingers in length and breadth, and is covered by a “ soft white cloth ” — that is, membrane like the egg of a bird. It is generally described as beingtwo fingers (Anguli) above the anus (Guda) and two fingers below the penis (Medhra).^ Prom this Kanda spring the 72,000 Nadis which here both unite and separate. Kulakundalini is the Shabdabrahmau, and all Mantras are Her manifestation (Svarupavibhfiti). For this reason one of the names of this, the Mantradevata, whose substance is “ letters,” is Matrika— that is, the Genetrix of all the universes. She is Matrika, for She is the Mother of all and not the child of any. She is the world-consciousness (Jagachchaitanya), the Virat consciousness of the world as a whole.® Just as in space sound is produced by movements of air, so also in the ether within the Jiva’s body currents flow, owing to the movements of the vital air (Pi’anavayu), and its inward and outward passage as inhalation and exhalation. Verse 12 describes Kundalini as the revered supreme Parameshvari (Sovereign Lady), the Omnipotent Kala in the form of Nadashakti. She, the subtlest of the subtle, holds within Herself the mystery of cimtion,* and the stream of Ambrosia which flows from the attributeless Brahman. By Her radiance the universe is illumined, and by it eternal knowledge is

1 As given, by Yajnavalkya, cited in Conimentary to v. 113, Ch. Ill, of Hathayogapradipika, whicli also refers to tlie Goraksbasbataka. The verse itself appears to fix its position as between the penis and navel (Nabhi), twelve finger.? (Vitasti) above the Mulastbana. Kanda is also applied to the seat of Prana, the heart (see Shatchakranirupana,

2 See Vol. II, “ Principles of Tantra,” Ch. XI, XII, et seq. It is because She is Mantradevata that She is roused by Mantra.

® She is creation itself (Srishtirupa), vv. 10, 11, post, in Her are creation, maintenance, and dissolution (Srishtisthitilayatmika), ib.

PKACTioB (yoga: laya-kbama)

awakened ^ — that is, She both hinds as Creatrix (Avidyii Shakti) and is the means as Vidja Shakti whereby Liberation may be attained. For this reason it is said in the Hathayogapradipika that She gives liberation to Yogis and bondage to the ignorant. For he who knows Her knows Yoga, and those who are ignoi’ant of Yoga are kept in the bondage of this worldly life. As vv. 10 and 11 of the Shatchakranivupana says : “ She the World-bewildei’er is lustrous as lightning; Her sweet murmur is like the indistinct hum of swarms of love-mad bees.* She is the source of all Speech. It is She who maintains all the beings of the Avorld by means of inspiration and expiration,* and shines in the hollow of the Mida lotus like a chain of brilliant lights.” Mantras are in all cases manifestations (Vibhiiti) of Kulakundalini Hei’self, for She is all letters and Dhvani^ and the Paramatma Itself. Hence Mantras are used in the rousing of Kundalini. The substance of Mantras is the Eternal Shabda or Consciousness, though their appearance and expression is in words. Words in themselves seem lifeless (Jada), but the Mantra power which they embody is Siddha — that is, the truth and capable of teaching it, because it is a manifestation of Chaitanya, which is Satya Itself. So Veda, which is the formless (Amurti) Brahman in Veda-form (Vedamfirti), is the self-illumined Principle of Experience* (Chit) itself, and is displayed in words

1 For She is also be^'Ond the universe (Vishvatita), and is the form of knowledge itself (Jiianariipa), ih. As such She is thought of as going npw^ards, as in descending She creates and binds.

^Vishvanatha the Commentator says that She makes this sound when awakened. According to the Commentator Shangkara, this indicates the Vaikharl state of Kundalini.

3 Thus, Prana and Apana are declared to be the maintainers of animate being (v. 8, post).

4 See Principles of Tantra,” Vol. II, Oh. XI and XIT.

5 Yeda is one with Chaitanya. As Shangkara says (comm. Trishati, V. 19), dealing with the Panchadaslu Mantra : Sarve veda yatra ekam bhavanti, etc. Shrutya vedasya atmabhedena svaprakashataya.

280 THK SIX CENTEES AND THE SBEPENT POWEk

(SiOdhashabda) which are without humaii authorship (Apaurnsheja)d incessantly revealing knowledge® of the nature of Brahman, or Pure Being, and of Dharmma,® or those principles and laws, physical and psychical and spiritual, by which the universe is sustained (Dharyate). And so the Divine Mother is said to be Brahman-knowledge (Brahmavidya) in the form of that immediate experience* which is the fruit of the realisation of the great Vedantic sayings (Mahav&ya).® As, notwithstanding the existence of feeling-consciousness in all things, it does not manifest without particular processes, so, although the substance of -Mantras is feeling-consciousness, that feeling-consciousness is not perceptible without the union of the Sadhaka’s Shakti (derived from Sadhana) with Mantrashakti. Hence it has been said in the Sharada Tilaka ; “ Although Kulakundalini, whose substance is Mantras, shines brilliant as lightning in the Miiladhara of every Jiva, yet it is only in the lotuses of the hearts of Yogis that She reveals Herself and dances in Her own joy. (In other cases, though existing in subtle form,) She does not I’eveal Herself. Her substance is all Vedas, all Mantras, and all Tattvas. She is the Mother of the three

1 And because it is without such authorship and is “ heard '’only, it is called Shruti (“ what is heard ”): Shru^^ata eva na tu kena chit kriyate (Vachaspati Misra in Sangkhya Tattva Kaumudi) ; and see the Yamala cited in Pranatoshini, 19 : “ Veda is Brahman ; it came out as His breathing.”

® The term Veda is derived from the root vid, to know’.

^ Veda, according to Vedanta, is that word without human authorship which tells of Brahman and Dliarinma ; Dharmabrahmapratipadakam apaurusbeyam vakyam.

4 Sakshatkara — that is, actual Spiritual Experience (Aparoksha Jnana) as opposed to indirect (parokslia) or merely intellectual knowledge.

5 Vedanta-mahavakyajanva-sakshatkararupa-brahmavidya (Shangkara’s Comm, on Trisbati, v. 8). The Vedanta here means Upanishad, and not any particular philosophy so called.

PBAOTicB (yoga: i.aya-keama) '231

forms of energy, ‘ Sun,’ ‘ Moon,’ and ‘ Fire,’ and Shabdabrahman Itself.” Kundalini is therefore the mightiest manifestation of creative power in the human body. Kundali is the Shabdabrahman — that is, Atma as manifested Shakti— in bodies, and in every power, person, and thing, ihe Six Centres and all evolved therefrom are Her manifestation. Shiva "dwells” in the Sahasrara. The latter is the upper Shrichaki-a, as the six centres are the lower. Yet Shakti and Shiva are one. Therefore the body of Kundalini Shakti consists of eight par'ts (Angas) — namely, the six centres of psychic and physical force, Shakti, and Sadashiva Her Lord.V In the Sahasrara Kundali is merged in the Supreme Atrna-Shakti. Kuudalini is the great Pranadevata which is Nadatma, and if Prana is to be drawn up through the “ middle path,” the Sushumna towards the Brahmarandhra, it must of necessity pierce the lotuses or Chakras which bar the way therein. Kundalini being Pranashakti, if She is moved Prana is moved.

The Asanas, Kumbhakas, Bandhas, and Mudrus, are .used to rouse Kundalini, so that the Prana withdrawn from Ida and Pinggala may by the power of its Shakti, after entry into the Sushumna or void (Shunya), go upwards towards the Brahmarandhra.* The Yogi is then said to be free of the active Karma, and attains the natural state.* The object, then, is to devitalise the rest of the body by getting the Prana from Ida and Pinggahl into Sushumna, which is for this reason regarded as the most important of all the Nadis and " the delight of the Yogi,” and then to make it ascend through the lotuses

1 Soe Lakslimidhara’a Comm, on v. 9, Inandalahari. Dindima on V. :15, ih., says that the eight forms are the six (Mind to “ Earth ”), the San and Moon.

2 Hathayogapradipiba, Ch. IV, y. 10.

® Ih., V. 11 ; upon what follows refer also to Ch. IV, ih., passim.

SIX CENTBES AND THE SERPENT POWER

■whicli “ bloom ” on its approach. The body on each side of the spinal column is devitalised, and the whole current of Prana thrown into that column. The Manonmani state is said to arise with the Laya of Prana, for on this ensues Laya of Manas. By daily practising restraint of Prana in Sushumna, the natural effort of the Prana along its ordinary channels is weakened and the mind is steadied. For when there is movement (Parispanda) of Prana there is movement of mind ; that is, it feeds upon the objects (Vishaya) of the objective world.

But when Prana is in Sushumna “ there is neither day nor night,” for “ Sushumna devours time When there is movement of Prana (Pranaspanda), there is no cessation of Vritti (mind functioning). And, as the Yogavashishtha says, so long as Prana does not cease to exist there is neither Tattvajnana nor destruction of Vasana, the subtle cause of the will towards life which is the cause of rebirth. For Tattvajnana, or supreme knowledge, is the destruction of both Ohitta and Vasana.® Eestraint of breath also renders the semen firm. For the semen fluctuates as long as Prana does so. And when the semen is not steady the mind is not steady.® The mind thus trained detaches itself from the world. These various results are said to be achieved by rousing Kundalini, and by the subsequent processes for which She is the “ key.” “ As one forces open a door with a key, so the Yogi should force open the door of liberation by Kundalini.” ^ For it is She who sleeps in the Muladhara, closing with Her mouth the channel (Sushumna) by which ascent may be made to the

1 /6., vv. 16 and 17, Commentary thereto.

vv. 19 — 21, and Commentary (Tattvajnanang manonasho vasanakshaya eva cha).

3 See ante, and Varaha-Up., Ch. Y.

4 lb., Ch. Ill, v. 106. See Bhutashnddhi Tantra cited under v. 50,

fOSt,

PIUC'THJB (yOCM : LAYA-KRAMA)

Brahmarandlira. This must be opened when the Prana naturally enters into it. “ She, the young widow, is to be despoiled forcibly.” It is prescribed that there shall be daily practice, with a view to acquire power to manipiilate this Shakti.^

It generally takes years from the commencement of thepractice to lead the Shakti to the Sahasrara, though in exceptional cases it may be done in a short time.® At first She can only be led to a certain point, and then gradually higher. He who has led Her to a particular centre can reach the same centre more easily at the next attempt. But to go higher requires further effort. At each centre a particular kind of bliss (Ananda) is experienced, and particular powers, such as the conquest of the elementary forms of sensible matter (Bhiita) are gained, until at the Ajna centre the whole universe is experienced. In the earlier stages, moreover, there is a natural tendency of the Shakti to return. In the continued practice facility and greater control are gained. Where the Niidis ai-e pure it is easy to lead Her down even from the Sahasrara. In the perfection of practice the 7ogi can stay as long as he will in the Sahasrara, where the bliss is the same as that experienced in liberation (subject in this case to return), or he may transfer himself into another body, a practice known to both the Indian and Tibetan Tantras, in the latter of which it is called Phowa.

The principle of all the methods to attain Samadhi is to get the Prana out of Ida and Pinggala. When this is achieved these Nadis become “ dead, because vitality has gone out of them. The Prana then enters the Sushumna, and, after piercing by the aid of Kundalini, the

^ As related by Yogi from a Girnar speaking of his own case.

THE SIX OENTEES AND* THE SEEPENT POWEE

six Chakras in the Sushumna becomes Laya or absorbed in the Sahasrara. The means to this end, when operating from the Miiladhara, seem to vary in detail, but embody a common principle — namely, the forcing of Prana downward and Apana upwards^ (that is, the reverse of their natural directions) by the Jalandhara and Mula Banda, or otherwise, when by their union the internal fire is increased. The position is thus similar to a hollow tube in which a piston is working at both ends without escape of the central air, which thus becomes heated. Then the Serpent Force Kundalini, aroused by the heat thus generated, is aroused from Her potential state called “ sleep,” in which She lies curled up; She then hisses and straightens Herself, and enters the Brahmadvara, or enters into the Sushumna, when by further repeated efforts the Chakras in the Sushumna are pierced. This is a gradual process which is accompanied by special difficulties at the three knots (G-ranthis) where Mayashakti is powerful, particularly the abdominal knot, the piercing of which may, it is admitted, involve considerable pain, physical disorder, and even disease. As already explained, these “knots” are the points at which converge the Chakras of each of the three groups. Some of the above-mentioned processes are described in the present work, to which we now proceed, and which on this matter may be summarised as follows ;

The preliminary verse (and in the reference to the verses I include the Commentary) says that only those who are acquainted with the Six Lotuses can deal with them; and the first verse says that Yoga by means of the method here described cannot be achieved without knowledge of the Chakras and Hadis. The first verse says that the Brahman will be realised. The next question 1 See Varaha Upanisliad, Ch. III.

PEAOTIOK (yoga: EArA-EBAMA) 235

is. How is this effected? The Commentator in the preliminary verse says that the very merciful Purnananda Svami, being wishful to rescue the world sunk in the mire of misery, has undertaken the task firstly of instructing it as regards the union of the Shakti Kundalini with the vital centres, or Chakras, and secondly of imparting that knowledge of Brahman (Tattvajnana) which leads to Liberation. The former — that is, knowledge concerning the Chakras, and so forth — is the “ first shoot ” of the Yoga plant. Brahman, as the Commentator says, is the Supreme Consciousness which aiuses upon the acquisition of knowledge. The first cause of such knowledge is an acquaintance with and practice of the Tantrik Yoga Sadhana, which is concerned with tlie Chaki’as, Nadis, and Kundalini ; the next cause is the realisation of that Sadhana by the rousing of Kundalini ; and the final result is the experiential realisation of the Brahman, which is the effect of the action of Kundalini, who is the Shakti or power of Will (Ichchha), Action (Kriya), and Knowledge (Jnana), and exists in forms both subtle and gross. Mind is as much one of the forms of Kundall as is that which is called “ matter ”. Both are equally products of Prakritishakti, which is a grosser form of the Nadamayl Shakti. Kundall takes the form of the eight Prakritis.^ It is necessary to bear this well in mind, or there is likely to be uninstructed criticism of the system on the ground of its supposed “ materialism,” and so forth. The Power which is aroused is in itself (Svarupa) Consciousness, and when aroused and taken to the upper cerebral centre is the giver of true knowledge (Svarupa Jnana), which is the Supreme Consciousness.

The arousing of this force is achieved both by will and mind power (Yogabala), accompanied by suitable physical 1 Shandilya Upanishad, Oh. 1 ; Yogakundali-Up., Oh. I.

iiiii

alllB

SIX CENTRES AND THE SERPENT POWER

action. The Sadhaka ^ sits himself in the ^prescribed Asana and steadies his mind by the Khechari Mudra, in which concentration is between the eyebrows. Air is inhaled (Piiraka) and then retained (Knmbhaka). The upper part of the body is then contracted by Jalandharabandha,^ so that the upward breath (Prana) is checked. By this contraction the air so inhaled is prevented from escape. The air so checked tends downw-ards. When the Yogi feels that the air within him, from the throat to

the belly, is tending downwards through the channels in the Nadis, the escape of Vayu as Apana is again checked by the MCilabandha and Ashvini Mudra, in which the anal muscle is contracted. The air (Vayu) thus_ stored becomes an instrument by which, under the direction of mind anc will, the potentialities of the vital force in the Miiladhara

may be forced to realisation. The process of mental concentration on this centre is described as follows: With mental Japa of the Mantra prescribed and acquisition thereby of Mantrashakti, Jivatma (individual Consciousness),

which is thought of as being in the shape of the tapering flame of a lamp, is brought from the region of the heart to the Muladhara. Jivatma here spoken of is the Atma of the subtle body— that is, the Antahkarana or mind as Buddhi (including therein Ahangkara) and Manas, the faculties of sense (Indriya) or mind operating to receii e impression through the sense organs, and Prana the constituents of the second, third, and fourth bodily sheaths. Following such concentration and impact of the retained Vayu on this centre, the Vayu is again raised with the

1 The account here given follows and amplifies the text. See Commentary to v. 50, post.

2 Vide ante and Dhyanahindu-Up.

® Accordinof to the "Vedantik definition ; or the five l^nmatras, according to Sangkhya. The Chitta (mind) therefore enters^Sushumna along with Prana (Togatattva-TJpanishad and Dhyanabmdu-Up.).

PRACTICE (yoga ; laya-kbama)

Bija “ Yang ”. A revolution fr'om left to right is given to the “ air of Kama ” or Kandarpa (Kamavayu).' This is a form of Ichchha Shakti. This, the pressure of the Prana and Apana held in Kumbhaka, the natural heat arising therefrom, and the Y^ahni Bija (Fire Mantra) Rang, kindle the fire of Kama (Kamagni). The fire encircles and arouses the slumbering serpent Kundalini, who is then, in the language of the Shastra, seized with the passion of “ desire ” for Her Spouse, the Parahangsah or Paramashiva. Shakti thus rendered active is drawn to Shiva, as in the case of ordinai 7 positive and negative electric charges, which are themselves but other manifestations of the universal polarity which affects the manifested world.

The Yogakundali Upanishad* states the folloiving methods and others mentioned : When Prana is passing through Ida, assume Padmasana and lengthen the Akasha of 12 points by 4— that is, as in exhalation Prana goes out in 16 measures, and in inhalation comes in 12, inhale for 16 and thus gain power. Then, holding the sides by each hand, stir up Kundalitii with all one’s strength from right to left fearlessly for 48 minutes. Draw the body up a little to let Kundali enter Sushumna. The Yogi does a drawing-up movement in which the shoulders are raised and dropped. Prana enters of itself with Her. Compressing above and expanding below, and vice versa, Prana rises. _

In the commentary® on verse 32 of the AnandalahaiT it is said ; “ The sun and the moon, as they move always in Devayana and Pitriyana (northern and southern orbs) in the Macrocosm, are travelling (incessantly in the Microcosm) by Ida and Pinggala day and night. The moon, ever travelling by the left Nadi (Ida), bedews the

1 A form of Apana Vayu.

3 Anandalaharl, ed. Pandit R. Ananta Shastri, pp. 69, 70.

whole system with her hectar. The sun, travelling by the right Nadi (Pinggala), dries the system (thus moistened by nectar). When the sun and the moon meet at Miiladhara, that day is called Amavasya (new moon day.) ... The Kundali also sleeps in Adharakunda. . . . When a Yogi whose mind is under control is able to confine the moon in her own place, as also the sun, then the moon and sun become confined, and consequently the moon cannot shed its nectar nor the sun di} it. hi ext, ^ the place of nectar becomes dried by the fire with the help of Vayu, then the Kundali wakes up for want of food

and hisses like a serpent. Afterwards, breaking through

, n f.lAPc

the three knots. She runs to Sahasrara and bites tie

Chandra (moon), which is in the middle of the same. ^ l ben the nectar begins to flow, and wets the (other) Chandra Mandala in Ajnachakra. From the latter the whole body becomes bedewed with nectar. Afterwards the fifteen eternal Kalas (parts) of Chandra (moon) in Ajna go to Vishuddhi and move thereon. The Chandra Mandala in Sahasrara is also called Baindava. One Kala remains there always. That Kala is nothing but Chit Itself, which is also called Atman. We call Her Tripurasundari. It is understood by this that, in order to rouse the Kundali, one should practise in the lunar fortnight alone, and

not in the solar one.” .

Kundalini is led upwards “ as a rider guides trained

mare by the reins,” through the aperture hitherto closed by Her own coils, but now open, within the entrance of the Chitrini Nadi. She then pierces, in that Nadi, each of the lotuses, which turn their heads upwards as She passes through them. As Kundalini united with the subtle Jivatma passes through each of these lotuses. She absorbs into Herself the regnant Tattvas of each of these centres, and all that has been above described to be in

PRACTICK (yoga : laya-eeama)

tlaein. As tbe ascent is made, eacli of the grosser Tattvas enters itito the Laya state, and is replaced by the energy of Kundalini, which after the passage of the Vishuddha Chakra, replaces them all. The senses which opei’ate in association with these grosser Tattvas are merged in Her, who then absorbs into Herself the subtle Tattvas of the Ajna. Kundalini Herself takes on a different aspect as She ascends the three planes, and unites with each of the Lingas in that form of Hers which is appropriate to such union. For whereas in the Muladhara She is the Shakti of all in their gross or physical manifested state (Virat), at the stage of Ajna, She is tbe Shakti of the mental and psychic or subtle body (Hiranyagarbha), and in the region of the Sahasrara She is the Shakti of the spiritual plane (Ishvara), which, though itself in its Brahman aspect undifferentiated, contains in its Power-aspect all lower planes in a concealed potential state. The Maya Tantra (see v. 51 , says that the four sound-produc-

ing Shaktis— namely, Para, Pashyanti, Madhyama, and Vaikhari— are -Kundali Herself (Kundalinyabhedarupa). Hence, when Kundali starts to go to Sahasrara, She in Her form as Vaikhari bewitches Svayarabhu Linga ; She then similarly bewitches Bana Linga in the heart as Madhyama and Itara Linga in the eyebrows as Pashyanti, Tiien, when She reaches the stage of Parabindu, She attains the state of Para (Parabliava).

The upward movement is from the gross to the more subtle, and the order of dissolution of the Tattvas is as follows : Prithivi with the Indriyas (smell and feet), the latter of which have Prithivi (the earth as ground) as their support, is dissolved into Gandha Tattva, or Tan- , matra of smell, which is in the Muladahra ; Gandha Tattva is then taken to the Svadhishthana, and it, Ap, and its connected Indriyas (taste and hands), are dissoHed in

P

Rasa (Taste) Tanmatra ; the latter is taken to the Mampura and there Rasa Tattya, Tejas, and its connected Indriyas (sight and anus), are dissolved into Riipa (Sight) Taninatra; then the latter is taken into the Anahata,. and it, Vayu, and the connected Indriyas (touch and penis), are dissolved in Sparsha (Touch) Tanmatra ; the latter is taken to the Vishuddha, and there it, Akasha, and associated Indriyas (hearing and mouth), are dissolved in the Shabda (Sound) Tanmatra ; the latter is then taken to the Aina, and, there and beyond, it and Manas are dissolved in Mahat, Mahat in Sukshma Prakriti, and the latter is united with Parabindu in the Sahasrara. In the case of the latter merger there are various stages which are mentioned in the text (v. 52), as of Nada into Nadanta, Xadanta into Vyapika, Vyapika into Samani, Samani into Unmani, and the latter into, Vishnuvaktra or Pungbindu, which is also Paramashiva. When all the letters have been thus dissolved, all the six Chakras ai’e dissolved as the petals of the lotuses bear the letters.

On this upward movement, Brahma, Savitri, Dakini, the Devas, Matrikas, and Vrittis, of the Miiladhara, are absorbed in Kundalini, as is also the Mahimandala or Prithivi, and the' Prithivl Blja “Lang” into which it passes. For these Bijas, or sound powers, express the subtle Mantra aspect of that which is dissolved in theim Thus “ earth ” springs from and is dissolved in its seed (Blja), Avhich is that particular aspect of the creative consciousness which propelled it. Tho uttered Mantra (Vaikhari Shabda) or “ Lang ” is the expression in gross sound of that.

When the Devi leaves the Muladhara, that lotus, which by reason of the awakening of Kundalini and the vivifying intensity of the Pranik current had opened and turned its flower upwards, again closes and hangs its head downwards.

, . PEAOTIGE (yoga : LATi-KBAMA) 241

As Kundalini readies tbe SvadhislitliaDia, that lotus opens out and lifts its flower upwards. Upon Her entrance, Vishnu, Lakshmi, Sarasvatl, Eakini, Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing, therein, are dissolved in the body of Kundalini. The Prithivi or Earth Bija ” Lang ” is dissolved in the Tattva water, and water converted into its Bija “ Vang ” remains in the body of Kundalini. When the Devi reaches the Manipura Chakra or Brahmagranthi, all that is in that Chakra merges in Her. The Varuna Bija “Vang” is dissolved in fire, which remains in Her body as the Bija “ Rang ”. The Shakti next reaches the Anahata Chakra, which is known as the Knot of Vishnu (Vishnugranthi), where also all which is therein is merged in Her. The Bija of Fire “ Rang ” is sublimed in aii*, and air converted into its Bija “ Yang ” is absorbed in Kundalini. She then ascends to the abode of Bharati or Sarasvati, the Vishuddha Chakra, Upon Her entrance, Arddhanarishvara Shiva, Shakini, the 16 vowels. Mantra, etc., are dissolved in Her. The Bija of Air “ Yang ” is dissolved in ether, which, itself being transformed into the Bija “ Hang,” is merged in the body of Kundalini. Piercing the concealed Lalana Chakra, the Devi reaches the Ajna known as the “ Knot of Rudra (Rudragranthi), where Paramashiva, Siddhakali, theDevas,

and all else therein, are dissolved in Her. At length the Bija of Vyoma (ether) or “ Hang ” is absorbed into the subtle Tattvas of the Ajna, and then into the Devi. After passing through the Rudragranthi, Kundalini unites with Paramashiva, As She piuceeds upwards from the twopetalled lotus, the Niralambapui’i, Pranava, Nada, etc., are merged in the Devi. She has thus in Her progress upwards absorbed in Herself the twenty-three Tattvas, commencing with the gross elements, and then remaining Herself Shakti, the cause of all Shaktis, unites with Paramashiva.

in :

H

pt’.

By tliis method of menial concentration, aided by the

physical and other processes described, the gross is absorbed into the subtle, each dissolving into its immediate catise and all into the Chidatma or the Atma 'which is Chit. In language borrowed from the world of human passion, which is itself but a gross reflection on our physical plane of corresponding, though more subtle, supersensual activities and bliss, the Shakti Kundalini who has been seized by rlpsire for Her Lord is said to make swift way to him, and, kissing the Lotus mouth of Shiva, enjoys him (S.N., v. 51). By the term Samarasya is meant the sense of enjoyment

arising from the union (Samarasya) of male and female.

This the most intense form of physical delight symbolises the Supreme Bliss arising from the union of Shiva and Shakti in the spiritual plane upon which it is enactec . o Daksha, the Dharmashastrakara, says : “The Brahmaiys to be known by Itself alone, and to know It is as the bliss of knowing a virgin.” ^ Similarly, the Sadhaka in Layasiddhiyoga, thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union (Sanggama) with Shiva, and enjoys with him the bliss which is Shringararasa, the first of the nine Basa, or the love sentiment and bliss. This Adirasa (Shringara) which is aroused by Sattvaguna® is impartite (Akhanda), self-illuminating (Svaprakasha) bliss (Ananda) whose substance is Chit (Ohinmaya).® It is so intense and all-exclusive as to render the lover

1 Svasangvedyam etad bralima kumari-stri-sukhang yatha, cited in Commentary to t. 15 of Gh. I of the Hathayogapradipika

2 So all tlie eight Bhavas commencing -with Sveda, btambha, inciua-

inthr^ell-known Romancha or thrill in which the hair stands on end (Rilaka), the choking voice (Svarahhanga), f

■fnrfh are all Sattvik. The objection of an Indian friend, that these Bhavas could not be Sattvik inasmuch as Sattva was “ spiritiml,' is an apt instance of the disassooiation from Indian thought effected by

■ English education. .

3 It is not a Tamasik thing such as dream or madness, etc.

: PBAGTIOB (yoga : LAYA^IvEAMA)

unconscious of all Other objects of knowledge (Vedyantnrasparsba-sbunyah), and the own brother^ of Brabma-bliss fBrabmasTadasabodara).^ But as the Brabma-bliss is

known only to the Yogi, so, as the Alangkara Shastra last cited observes, even the true love-bliss of the mortal work “ is known to a few knowers only ” (Jneyah kaisbcbit pramatribbih), such as poets and others. Sexual as well as other forms of love are reflections or fragments of the

Brahman-bliss. , mi • •

This union of the Shakti Kundalini with Shiva in the bodv of the Sadhaka is that coition {Maithuna) of the Sattvika Panchatattva which the Yogini Tantra says is “ the best of all unions for those ivho have already controlled their passions,” and are thus Yati.=* O? this the Brihat Shrikrama {vide S.N., y. post) says ley with the eye of knowledge see the stainless Kala, unite with Chidananda on Nada. He is the MahMeva, white like a pure crystal, and is the effulgent Cause (Vimbarupanidana), and She is the lovely woman of beauteous hmbs which are listless by reason of Her great passion. Un their union nectar (Amrita) flows, which in ambrosia stream runs from the Brahmarandhra to the Muladhara, flooding the Kshudrabrahmanda, or microcosm, an satisfying the Devatas of its Chakras. It is then that the Sadhaka, forgetful of all in this world, is immersed in ineffable bliss. Refreshment, increased power and en3oyment, follows upon each visit to the Well of Life. ^

In the Chintamanistava, attributed to Shri Shangkaracharyya, it is said : “ This family woman {i.e., Kundahm),

1 Sahodara-that is, brothers born of the

is the reflection (faint comparatively though it be) of Brah .

2 Sahitya Darpana, Oli. HI

Sahasraropari bindau kundalya melanam .

Maithunang paramang dravyang yatinam parikirtitam.

llil

tiil

llpl

entering the royal road (ie., Snshumna), taking rest at intervals in the sacred places {i.e.. Chakras), embraces the Supreme Husband (Parashiva) and makes nectar to flow (i.e., from the Sahasrara).”

The Gruru’s instructions are to go above the Ajnu Chakra, but no special directions are given : for after this Chakra has been pierced, the Sadhaka can, and indeed must, reach the Brahmasthana, or abode of Brahman, unaided by his own effort. Above the Ajna the relation* ship of Guru and Shishya (Master and disciple) ceases. Kundalini having pierced the fourteen “Knots (Granthis) — viz,, three Lingas, six Chakras, and the five Shivas which they contain, and then Herself drunk of the nectar which issues from Parashiva, returns along the path whence She came to Her own abode (Muladhara).^ As She returns She pours from Herself into the Chakras all that She had previously absorbed therefrom. In other words, as Her passage upwards was Layakrama, causing all things in the Chakras to pass into the Laya state (dissolution), so Her retuim is Srishtikrama, as She recreates ” or makes them manifest. In this manner She again reaches the Muladhara, when all that has been already described to be in the Chakras appears in the positions which they occupied before Her awakening, In fact, the descending Jivatma makes for himself the idea of that separated multiple and individualised world which passed from him as he ascended to and became one with the Cause. She as Consciousness absorbs what She as conscious Power projected. In short, the return of Kundalini is the setting again of the Jivatma in the phenomenal world of the lowest plane of being after he had been raised therefrom in a state of ecstasis, or Samadhi. The Yogi thus knows (because he experiences) the nature 1 As to the Samaya practice, v. post, p. 250 ei seq.

PEAOTIOE (yoga : laya-keama)

and state of Spirit and its pathway to and from the Mayik and embodied world. In this Yoga there is a gradual process of involution of the gross world with its elements into its Cause. Each gross element (Mahabhuta), together with the subtle element (Tanmatra) from which it proceeds and the connected organ of sense (Indriya), is dissolved into the next above it until the last element, ether,

with the Tanmatra sound and Manas, aire dissolved in Egoism (Ahangkara), of which they are Viki’itis. Ahangkara is merged in Mahat, the first manifestation of creative ideation, and the latter into Bindu, which is the Supreme Being, Consciousness, and Bliss of the Brahman. Kundali when aroused is felt as intense heat. As Kundalini ascends, the lower limbs become as inert and cold as a

corpse; so also does every part of the body when She has

passed through and leaves it. This is due to the fact that She as the Power which supports the body is leaving Her centre. On the contrary, the upper part of the head becomes “ lustrous,” by which is not meant any external lustre (Prabha), but brightness, warmth, and animation. When the Yoga is complete, the Yogi sits rigid in the posture selected, and the only trace of warmth to be found in the whole body is at the crown of the head, where the Shakti is united with Shiva. • Those, therefore, who are sceptical can easily verify the facts should they be fortunate enough to find a successful Yogi who will let them see him at work. They may observe his ecstasis and the coldness of the body, which is not present in the case of what is called the Dhyana Yogi, or a Yogi operating by meditation only, and not rousing Kundalini. This cold is an external and easily perceptible sign. Its progression may be seen, obviously denoting the passing away of something which supplied the -previous heat. The body seems lifeless, indicating that its supporting power has

(tliougli not entirely) left it. The downward return of the Shakti thus moved is, on the other hand, indicated by tlie reappearance of warmth, vitality, and the normal consciousness. The return process is one of evolution from the highest state of attainment to tlie point of departure.

Though not dealt with in this work, reference may here be made to the Sadhana accompanying the return of Kundalinl to Her resting-place in -the ritual practice called Bhiitashuddhi, Avhere the ascent and descent are imagined only.

The Sadhaka, thinking of the Vayu Bija ” Yang ” as being in the left nostril, inhales througli Ida, making Japa of the Bija sixteen times. Then, closing both nosti'ils, he makes Japa of the Bija sixty-four times. He then thinks of the ” black man of sin ” (Papapurusha in the left ■ cavity of the abdomen as being dried up (by the air), and so thinking he exhales through the right nostril Pinggala, making Japa of the Bija thirty-two times. The Sadhaka then, meditating upon the red-coloured Bija “ Bang ” in the Manipura, inhales, making sixteen Japa of the Bija, and then closes the nostrils, making sixteen Japa. Whilst making Japa he thinks that the body of the “ man of sin ” is being burnt and reduced to ashes (by the fire). He then inhales through the right

1 See Mahanirvana Tantra Ullasa, Oh. V, vv. 98,99, where the Bhutashuddhi process is shortly described. Also Devi-Bhagavata, cited, post,

^ The worse or weaker side.

PBAOTIOE (yoga ; LAYA-KRAMa)

celestial body is being formed by the nectar (composed of all the Matrika-varna, or sound-powers, embodied in their Vaikhari form as lettered sound) dropping from the “Moon.” In a similar way with the Bija of water “Vang” the formation of the body is continued, and with the Bija “ Lang ” of the cohesive Prithivi Tattva it is completed and strengthened. Lastly, with the Mantra “ So’ham ” (“ He l am ) the Sadhaka leads the Jivatma into its place in the heart. Some forms of meditation are given in v. 51 .

Kundali does not at first stay long in Sahasrara. The length of stay depends on the strength of the Yogi’s practice. There is then a natural tendency on the part of Kundali to return. The Yogi will use all effort at his disposal to retain Her above, for the longer this is done the nearer approach is made to the time when She can be in a permanent manner retained there.^ For it is to be obsei’ved that liberation is not gained by merely leading Kundali to the Sahasrara, and of course still less is it gained by stirring it up in the Miiladhara or fixing it in any of the lower centres. Liberation is gained only when Kundali takes up Her permanent abode in the Sahasrara, so that She only returns by the will of the Sadhaka. It is said that after staying in Sahasrara for a time, some Yogins lead the Kundalini back to Hridaya (heart), and worship her there. This is done by those who are unable to stay long in Sahasrara. If they take the Kundalini lower than Hridaya— i.e., worship her in the three Chakras below Anahata— they no longer, it is said, belong to the Samaya group.^

1 Great power (Siddhi) is had by the man who can keep Knndali Shakti in the Sahasrara three days and three nights.

2 Lakshmidhara, cited by Ananta Shastri, op. cit., p. 71. What this means is more than I can say, as I am not familiar with the views of the school which Lakshmidhara (cited also post) quotes.

MS THE SIX OBNTBES AND THE SERPENT POWEE

Thus, when by the preliminary SMbana purity of physical and mental function is gained, the Sadhaka learns how to open the entrance of the Sushumna, which is ordinarily closed at the base. This is the meaning of the statement that the Serpent with its coil closes the gate of Brahma. At the base of the Sushumna Nadi and in the Adhara lotus the Shakti Kundalini lies slumbering coiled round the Linga, the Shiva or Purusha aspect in that centre of the Shabdabrahman, of which She is the Prakriti aspect. Kundali in the form of Her creative emanations as mind and matter is the whole moving body, but She Herself exists at the Muladhai’a or earth centre as a gross aspect of Shakti in its sleeping form. This is the normal abode of the Shakti who is the Shabdabrahman Itself. For having so completely manifested Herself She rests or sleeps in what is her grossest and concluding manifestation. The residual vital force in this centre there exists in a latent and ' potential state. If its aidtowards Yoga is sought, the first process must be that by which the Serpent is aroused from its slumber. In other words, this force is raised from its latent potential state to one of activity, and there reunited with Itself in its other aspect as the Spiritual Light which shines ^ in the cerebral centre.

Kundali Shakti is Obit, or Consciousness, in its creative aspect as Power. As Shakti it is through Her activity that the world and all beings therein exist. Prakriti Shakti is in the Muladhara in a state of sleep (Prasupta) — that is, latent activity looking outwards (Vahirmu’khi). It is because She is in this state of latent activity that through Her all the outer material world functions of life are being performed by man. And it is for this reason that man is engrossed in the world, and

1 For tills reason the Sahasrara is also called Bhaloka (from the root hha, “ to shine

^ Shandilja TJpanisliad, Ob. I,

2 Knlarnava Tantra, Cb, Y. destroyed there.

]\IaridaIabralii]Qai)a-Up, Tanias is

sucli Jiva destroyed, and Liberation (Mnkti) is obtained. Under, however, the influence of the Cosmic Shakti, the universe continues for those who are not liberated until the great Dissolution (Mahapralaya), at the close of which the universe again evolves into those Jivas whose Karma has not been exhausted, and who have therefore not been liberated. The rousing and stirring iip of Kundali or Kiindali Yoga is thus a form of that merger of the individual into the universal consciousness which is the end of every system of Indian Yoga.

Pandit R. Ananta Shastri says ^ that “ The Samaya method of worshipping Shakti, called the Samayaohara, ^ is dealt with in five treatises whose reputed authors are the great sages Sanaka, Sananda, Sanatkumara, Vashishtha, and Shuka. The following is a siimmary of the teachings contained in these Samaya Agamas, each of which goes after the name of its author :

“ The Shakti or energy, the development of which is the subject of these treatises, is called the Kundalini. The place where it resides is called the Muladhara (original abode). By a successful development and working of this Shakti, the liberation of the soul is attained. In the ordinary condition Kundalini sleeps quietly at the Muladhara. The first purpose of the practitioners is to awaken this sleeping snake, and this is effected in two ways :

“ (1) By Tapas. Here Tapas refers to the process of Pranayama, which means the regulation of the breath and

1 Anandalahari, p. 8. The passage is given by way of citation only. There are statements in it which I have not verified, and some from which I dissent, and some which 1 do not understand.

^ This term is apparently of varying significance. It seems to be used here in a sense opposed to, some forms at least of, Kulachara, and is yet used in the Kaula Bhastras to denote their worship with the Panohatattva.

THE SIX OENTBES ' THE SEEPIHT POWEB

PRACTICE (yoga: laya-rbama) 251

holding it for stated periods of time. This is also the course adrocated by the Yoga Shastras.

“ (2) By Mantras. The pupil is initiated in the chanting of certain Mantras which he has to repeat a fixed number of times at particular hours of the day, all the while having before his mind’s eye the figure of the Murti or Grod connoted by the Mantra he chants. The most important of these Mantras is said to be the Panchadashi.

“ When it is thus roused up, the Kundalini ascends from (1) Miiladhara, where it was sleeping, to the next higher centre, called the (2) Svadhishthana (own place). Thence with great effort this Shakti is carried to the following centres in regular ascending order : (3) Manipura (full of rays) ; (4) Anahata (sound, not emanating from the collision of bodies) — the Shakti here is transformed into sound ; (5) Vishuddhi (place of purity) — here it becomes a pure Sattvic element ; and (6) Ajna (a-jna, a little knowledge). At this stage the practitioner may be said to have so far been successful in securing a command over this Shakti, which now appears to him, though only for a moment, in the form of a sharp flash of lightning.

“ The passage of the Kundalini from the Muladhara through the above centres of energy up to Ajna constitutes the first part of the ascent. The disciple who takes to this practice has to undergo a course of Upasana (contemplation and worship of the prescribed Deity) and Mantra Japa. (chanting of incantations),^ into which he will be initiated by his (xuru (teacher and guide). The six centres of energy above enumerated from Muladhara to Ajna, joined together by imaginary; straight lines, form a

\ la this and other citations from the Pandit the English equivalents of Sanskrit terms are incorrect, as might he expected in one to whom English is not his own tongu e. Japa is not chanting In fact, in Upangshu Japa nothing is heard, and ‘‘ incantations ” provoke another set of ideas to the English mind.

THJl SIX CENTBES AND THE SERPENT POWER

double-faced triangle — a hexagon /the six -pointed star — which is called the Shrichakra in Sanskrit. The Anahata centre (the heart) is the critical point in the course of this ascent, and hence much is found written in the Agamas about this centre.

“ These centres in the body of man (Pindanda) have their correspondence in the cosmic planes, and each of these has its own quality, or Guna, and a Presiding Deity. When the disciple ascends centre by centre, he passes through the corresponding Lokas, or cosmic planes. The following table gives the correspondences, Guna, and Presiding Deity :

“If one should die after attaining any of these stages, he is born again having all the advantages of the stages gained; thus, a man dies after leading the Shakti to the Anahata : in his next birth he begins where he has last left, and leads the Shakti orwards from the Anahata.

“ This aspiration to unify one’s soul with the Eternal One has been held by some, to be an attempt of a Tamasa origin to rid itself Of all Tamas and Rajas in it. Therefore the aspirant in the first and second stages is said to have, more Tamas than in the succeeding stages, and to be

■No,

Psychic Oektee in j Man’s Body ' , . j

Loka, oh Cosmic Plane

Gcna, oh I Quality |

Presiding

Deity

Muladhara at the stage when Shakti is roused

Bhuvarlokay

Tamas

Agni (Fire)

S vadhi shth ana

Svarloka )

Manipura

Anahata

Maharloka ) Janaloka j

Rajas

Yishuddhi

Ajna

Tapoloka 1 Satyaloka J

Sattva

Moon

PBACTIGE (toga : laya-keama) 253

therefore in the Tamasic stage, which is presided over by Agni. In the next two stages he is similarly said to be in the Raj asio stage, presided over by the Sun. In the next two he is in the Sattvic stage, presided over by the Moon, the Deity which is assigned a higher plane than the Sun and Agni. But it is to be noticed that the aspirant does not get at pure Sattva until he passes on to the Sahasrara, and that Tamas, Rajas, and Sattva, referred to in the above table, ai’e but relative, and bear no comparison with their common acceptation.

“ Kundalini is the grossest form of the Chit, the twenty-fourth Tattva, which lives in the Muladhara ; later on we shall have to speak of it in detail in our treatment of the second part of the aspirant’s ascent. This Kundaiini, as soon as it is awakened, is in the Kumari (girl) stage. On reaching the Anahata, it attains the Yoshit stage (womanhood). Hence the indication that it is the most difficult and important step in the ascent. The next stage is in the Sahasrara, -of which we shall speak hereafter, and the Shakti in that stage is called Pativrata (devoted to husband). See Taittiriyaranyaka, 1.27. 12.

“ The second part of the ascent of Kundalini consists of only one step ; the Shakti should be taken into the Sahasrara from the Ajna, where we left her. The Sahasrara (lit., a thousand-petalled lotus) forms in itself a Shrichakra. The description of this place in Sanskrit is too difficult to be rendered satisfactorily into English, In the Sahasrara there is a certain place of lustre known as Chandra Loka (a world of nectar). In this place live in union the Sat (Sadashiva) and the Chit, the twenty-fifth and the twenty-fourth Tattvas. The Chit, or Shuddha Vidya, is also called Sadakhya, the 16th Kala of the moon. These two Tattvas are always in union, and this union itself is taken to be the twenty-sixth Tattva. ,_ ItJs this

THE SIX OENTSIS AND THE SERPENT POWER

HDion of Sat and Obit that is tbe goal of tbe aspirant. The l^iradalini which has been led all the way to the Sahasrara should be merged into this union ; this is the end of the aspirant’s journey ; he now enjoys beatitude itself (Paramananda).

“ But this Kundalini does not stay in the Sahasrara for a long time. It always tends to return, and does return to its original position. The process should again and again be repeated by the aspirant several times, until the •Shakti makes a permanent stay with her Pati (husband) — namely, Sadashiva — or until the union of Sadashiva and Chit is complete, and becomes Pativrata, as already mentioned. The aspirant is then a Jivan-mukta, or pure Sattva. He is not conscious of this material limitation of the soul. He is all joy, and is the Eternal itself. See vv. 9 and 10. So much of Samayachara.

“ Now to the other methods of Shakta worship ; the Kaulas worship the Kundalini without rousing her fi’om her sleep ^ in the Muladhara, which, is called Kula ; and hence Kaulas (Sans. Ku=earth, Prithivi ; so Muladhara). Beyond the Muladhara they do not rise ; they follow the Vamachara or black magio,^ and gain their temporal

PEAOTiaE (yoga : laya-krama)

objects and enjoy ; they are not liberated from birth and death; they do not go beyond this earth. Nay, more, the Eaulas are now so far degraded that they have left off altogether the worship of the Kundalini in the Muladhara, and have betaken themselves to practices most inhuman, which are far from being divine.^ The Mishras are far above the Kaulas. They perform all Karmas, worship the Devi or Shakti in the elements, such as the sun, air, etc., and do Upasana with Yantras made of gold or other metals. They worship the Kundalini, awake her, and attempt to lead her on. Some of the Mishra worshippei-s rise even as far as the Anahata.

“We learn from the Commentators that this whole subject of Shaktiworship is treated of in detail in the * Taittariya Aranyaka ’ (1st chapter). Some of them even quote from that ‘ Aranyaka ’ in support of their explanations. This subject is vast and a very difficult one. It is not possible for one to go into the intricacies of the subject

should always be tested. This is not to say that some practices may be blameworthy.

1 The Pandit here apparently adopts the opinion of Lakshmidhara, a follower of the so-called Samaya school, and an opponent of the Kaulas, If fas is probably the case) “inhuman” is the Pandit’s phraseology it is inapt. The practices apparently referred to — namely, the worship, so little understood, with wine, meat, woman — is, in part, a continuance of the most ancient Vaidik usages in differing forms (see my “Shakti and Shakta”). It may he admitted that some forms of Sadhana are dangerous or blameworthy, and that some details of the ritual will be generally considered repellent, as will also be (1 may add byway of example) the Vaidik “horse-sacrifice ” (Ashvamedha) — at any rate, as Mahidhara and others interpret it. The worst charge which can be successfully maintained against some of the lower order of the class referred to is black magic proper, through improper use of the Shatkarma. As Shiva in the Kularnava Samhita (not the generally known Tantra) says, “ In Kali all men are lustful for money, and will even destroy beings to gain it. But I will destroy all such as does fire dry grass.” The abuses of some of the followers are not to be laid to the charge of the true Shastra. It must also not he forgotten that there have been different communities with very differing views and practice, e.g,^ a Brahma Kaula and a Kapalika,

imless one be a great Guru of vast learniug and much personal experience great works have been written on even single points in the ascent of the aspirant up the psychic centres.”*^

“ The followers of the Sainaya group are prohibited from worshipping Devi in the Macrocosm. They should worship Her in any of the Chakras in the human body, choosing that centre which their practice and ability permits themto reach. They should contemplate on Devi and Her Lord Shiva as (1) having the same abode (Adhishthanasamya),. (2) occupying the same position (Avasthanasamya), (3) performing the same functions (Anushthanasamya), (4) having the same form (Riipa), and (5) as having the same name (Alama). Thus, in worshipping Devi in the Adharachakra, Shiva and Shakti (1) have Muladhara for their seat, (2) both of them occupy the position of dancers, (3) both together perform the function of creating the universe, (4) both are red in colour, (5) Shiva is called Bhairava, and Shakti Bhaii’avi.

“ Similarly for other Chakras mentioned in the preceding Shlokas. This is the way how beginners have to practise. Advanced students worship Devi in the Sahasrara, and not in the lower centres. How is the worship to be carried on in Sahasrara ?

“ The worshipper should fix his attention on Baindava, which is the locality where the ever-existing 26th Tattva — the union of Shiva and Shakti — resides. It lies above all the 25 Tattvas, and is situated in Chandramandala (the sphere of the moon) in Sahasrara. He should contemplate on the said union and identify himself with it. This shows that those who carry on Bahya Puja, or worship in the external world, do not belong to the Samaya School. As regards

3- Here I wholeheartedly agree with my fidend the Pandit.

^ See his edition, Anandalahari, pp. 8 — 13.

PEACTIOE (yoga: laya-keama) 257

the identification of oneself with the union of Shiva and Shakti at Baindava just spoken of, there are two ways of realising it ; one is known as the fourfold path, and the other the sixfold path. These should be learnt from the Guru.

-A novitiate in the Samaya school has to go through the following course :

“(1) He should cherish the utmost regard for and confidence in his Guru. (2) He should receive the Panchadashi Mantra from his Guru, and, chant the same according to instructions, with a knowledge of its seer (Eishi), metre (Chhandas), and the Deity (Devata).^ (3) On the eighth day in the bright fortnight of Ashvayuja month, Mahanavami, he should at midnight pros- ‘trate himself at his Guru’s feet, when the latter will be pleased to initiate him in some Mantra and the real nature of the six Chakras and of the sixfold path of identification.

“ After he is thus qualified. Lord Mahadeva* gives him the knowledge or capacity to see his inner soul.

Then the Kundalini awakes, and, going up suddenly to Manipiira, becomes visible to the devotee-practitioner. Thence he has to take Her slowly to the higher Chakras one after another, and there performs the prescribed worship, and She will appear to him more and more clearly. When the Ijnachakra is crossed, the Kundalini quickly darts away like a flash of lightning to Sahasrara,

258 THE SIX OBNTBBS AND THE SESPBNT POWEE

“ The practitioner should now wait outside the veil* until Kundalini returns to Her own place, and on Her return continue the process until She is joined for ever with Sadashiva in the Sahasrara, and never returns.

“The process heretofore described and others of a similar nature are always kept secret ; yet the commentator says he has out of compassion towards his disciples given here an outline of the method.

“ Even in the mere expectation of the return of Kundalini from Sahasara, the aspirant feels Brahmananda (Brahma bliss). He who has once taken Kundalini to Sahasrara is led to desire nothing but Moksha (Liberation), if he has no other expectation. Even if any of the Samaya practitioners have some worldly expectations, they must still worship in the microcosm only.

“ ‘ Subhagodaya ’ and other famous works on Shrividya say that the practitioner should concentrate his mind on Devi who resides in Siiryamandala (the sun’s disc), and so on. This statement is not at variance with the teaching contained in this book, for the Siiryamandala referred to applies to the Pindanda (microcosm), and not to Brahmanda (macrocosm). Similarly, all the verses advocating outer worship are to be applied to the corresponding objects in the Pindanda.”®

The last, highest and most difficult form of Yoga is Eaja Yoga. By means of Mantra, Hatha and Laya Yoga the practitioner by gradual attainment of purity becomes fit for Savikalpa Samadhi. It is through Eaja Yoga alone that he can attain to Nirvikalpa Samadhi. The former

1 This, as well as some other details of this description, I do not follow. Who is waiting outside the veil ? The Jiva is, on the case stated, within, if there he a veil, and what is it ?

^ Comm, on Anandalahari, ed* hy Pandit E. Ananta Shastri, p. 85 et seq.^ who adds : ‘‘ For full particulars of these principles vide ‘Shuka Samhita,’ one of the hve Samhitas of the Samaya group.”

PBACTIOB (toga : lata-kbama) 259

Samadhi or Ecstasy is one in wliicla unless it perfects into the second kind there is a return to the world audits experience. This is not so in the Samadhi of Eaja Yoga in which there is not the slightest seed of attachment to the world and in which therefore there is no return thereto but eternal unity with Brahman. The first three kinds of Yoga prepare the way for the fourth.^ In the Samadhi of Mantra Yoga the state of Mahabhava is attained marked by immobility and speechlessness. In the SamMhi of Hatha Yoga respiration ceases and to outward experience the Yogi is without sign of animation and like a corpse. In the Samadhi of Laya Yoga described in this book the Yogi has no outer consciousness and is also immersed in the Ocean of Bliss. The Samadhi of Raja Yoga is complete (Ohit-svarupa-bhava) and final (Hirvikalpa) Liberation.^ There are, it is said, four states of detachment (Vairagy a) from the world® corresponding to the four Yogas, the mildest form of Vairagya being the mark ef the first or Mantra Yoga and the greatest degree of detachment being the mark of the highest Yoga or Raja Yoga. Another mark of distinction is the prominence giyen to the mental side. All Yoga is concerned with mental practices but this is more specially so of Raja Yoga which has been described * as the discrimination of the real from the unreal, that is the infinite and enduring from the finite and transient by their reasoning with the help of the Hpanishads and the recognised systems of Philosophy.

1 Eaja-Yoga, by Swami Dayananda, published by Shri Bharata Dharma Mahamandala, Benares.

2 Mridu (intermittent, vague and weak), Madhyama (middling), Adhimatra (high degree when worldly enjoyment even becomes a source of pain), Para (highest when the mind is turned completely from worldly objects and cannot be brought back to them under any

260 ■, ■ ^ THE SIX . OENTBIS • AND THE SEEFENT ' FOWIE

Tlie English reader must not ho weTer identify it^^w mere philosophising. It is the exercise of Eeason by the morally pure and intellectually great under the eonditions and subject to the discipline aboYe described with Vairagya or Renunciation. In the man of Knowledge (Jnani) Biiddhi or Reason holds full sway. Raja Toga comprises sixteen diYisions. There are sexen varieties of Vichara (reasoning) in seven planes of knowledge (Bhumika) called Jnanaday Sannyasada, Yogada, Lilonmukti, Satpada, Anandapada and Paratpara.^ By exercise therein the Raja-Yogi gradually effectively practises the two kinds of Dharana,^ Prakrityashraya and Brahmashraya dependent on Nature or Brahman respectively. There are three kinds of Dhyana whereby the power of self-realisation (Atnia* pratyaksha) is produced. There are four forms of SamadhL There are three aspects of Brahman, m.. Its gross aspect as immanent in the universe known as the Virat Purusha^ Its subtle aspect as the creator, preserver and dissolver of all this is the Lord (Ishvara) and the supreme aspect beyond that is Sachchidananda. Raja Yoga lays down different modes of Dhyana for the three aspects.^ Of the four Samadhis won by these exercises the two first or Savichara. that is there is still a subtle connection with the conscious working or the power of Vichara (reasoning, discernment), and the last two are without this or Nirvichara. On reaching this fourth state the Raja-Yogi attains liberation even when living in the body (Jivanmukta) and is severed from the Karmashaya.^ It is only by Raja Yoga that this Nirvikalpa Samadhi is attained.

^ Similarly there are seven Bhumikas or planes of H.arma, viZy Yividisha or Shubhechchha, Vicharana, Tannmanasa, Sattapatti, Asangsakti, Padarthabhavini, Tnryaga and also seven planes of Worship (Upasana Bhumika), viz., Namapara, Rupapara, Vibhutipara, Shaktipara, Gunapara, Bhavapara, Svarupapara.

3 Raja-Yoga, by Dayananda Svami, 19.

^ The mass of Karma Sangskaras in their Seed (Bija) state.

CHAPTER VII

THEORETICAL BASES OF THIS YOGA

This Yoga has been widely affirmed. The following review does not profess to be exhaustive, for the literature relating to Kundali and Laya Yoga is very great, but includes merely a short reference to some of the Upanishads and Puranas which have come under my notice, and of which I kept a note, whilst engaged in this workd It will, however, clearly establish that this doctrine concerning the Chakras, or portions of it, is to be found in other Shastras than the Tantras, though the references in some cases are so curt that it is not always possible to say whether they are dealing with the matter in the same Yoga-sense as the work here translated or as forms of worship (Upasana). It is to be noted in this connection that Bhutashuddhi is a rite which is considered as a necessary preliminary to the worship of a Deva.* It is obvious that if we understand the Bhutashuddhi to here mean the Yoga practice described,, then, with the exception of the Yogi expert in this Yoga, no one would be competent for worship at all. For it is only the accomplished (Siddha) Yogi who can really take Eundalini to the Sahasrara. In the ordinary daily

1 There are manj others. Some references kindly supplied to me by Mahamahopadhyaya Adityarama Bhattacharyya arrived too late for insertion in the first Edition and have since been inserted.

^ See Taranga I of the Mantramahodadhi : Devarcha-yogyatapraptyai bhutashuddhing samaoharet.

THE SIX OENTBES AND THE SERPENT POWER

Bhufcasliuddhi, therefore, the process is purely a mental or imaginary one, and therefore forms part of Upasana, and not Yoga. Further, as a form of worship the Sadhaka may, and does, adore his Ishtadevata in various parts of his body. This, again, is a part of Upasana. Some of the Shastras however, next mentioned, clearly refer to the Toga process, and others appear to do so.

In what are called the earliest Upanishads,^ mention is made of certain matters which are more explicitly described in such as are said by Western orientalists to be of later date. Thus, we find reference to the four states of consciousness, waking, and so forth ; the four sheaths ; and to the cavity of the heart as a “ soul ” centre.

As already stated, in the Indian schools the heart was considered to be the seat of the waking consciousness. The heart expands during waking, and contracts in sleep. Into it, during dreaming sleep (Svapna), the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti), it also is withdrawn. Reference is also made to the 72,000 Nadis ; the entry and exit of the Prana through the Brahmarandhra (above the foramen of Monro and the middle commissure) ; and “ upbreathing” through one of these Nadis. These to some extent probably involve the acceptance of other elements of doctrine not expressly stated. Thus, the reference to the Brahmarandhra and the “ one nerve ” imply the cerebro-spinal axis with its Sushumna, through which alone the Prana passes to the Brahmarandhra ; for which reason, apparently, the Sushumna itself is referred to in the Shivasanghita as the Brahmarandhra. Liberation is finally

1 For some references from the older Upanishads, see an article by Professor Rhys Davids in J.R.A.S., p. 71 (January, 1899), “Theory of Soul in Upanishads”. See also Yol. I of my “Principles of Tantra,” referring amongsi; others to Prashna Upanishad, III. 6, 7.

264 THE SIX OENTBES AKD THE SERPENT POWER

the centre of this lotus is dispassion (Vairagya). In the filaments is the waking state (Jagrad-avastha) ; in the pericarp the sleeping state (Svapna) ; in the stalk the state of dreamless slumber (Sushupti). Above the lotus is “ the place without support ” (Niralamba pradesha), which is the Turiya state. The Commentator Narayana says that the Vritti of the petals are given in the Adhyatmaviveka which assigns them to the various lotuses. In the passage cited from the Hangsopanishad, they, or a number of these, appear to be collected in the centre of meditation upon the Ishtadevata. In § 9 ten kinds of sound (Nada) are mentioned which have definite physical effects, such as perspiration, shaking, and the like, and by the practice of the tenth kind of Nada the Brahmapada is said to be attained.

The Brahma Upanishad^ mentions in v. 2 the navel (Nabhi), heart (Hridaya), throat (Kantha), and head (Murdha), as places (Sthana) “ where the four quarters of the Brahman shine”. The Commentator Narayana says that the Brahmopanishad, by the mention of these four, indicates that they are the centres from which the Brahman may (according to the method there prescribed) be attained.® Keference is made to the lotuses at these four places, and the mind is spoken of as the “tenth door,” the other nine apertures being the eyes, ears, nostrils, and so forth.

The Dhyanabindu Bpanishad® refers to the hearing of the Anahata sounds by the Yogi (v. 3). The Upanishad directs that with Puraka meditation should be done in the navel on the Great Powerful One (Mahavira) with four

1 Anandashrama Series, Yol. XXIX, p. 325.

2 It will be observed that the two lower Tamasic centres are not bere mentioned.

THEOBETICAL BASES OF THIS YOGA

arms and of the colour of the hemp flower (i.e., Vishnu) ; with Kumbhaka meditate in the heart on the red Brahma seated on a lotus ; and with Rechaka think of the threeeyed one (Rudra) in the forehead. The lowest of these lotuses has eight petals; the second has its head downwards; and the third, which is compounded of all the Devatas (Sarvadevamaya), is like a plantain flower (vv. 9— 12). In T. 13, meditation is directed on a hundred lotuses with a hundred petals each, and then on Sun, Moon, and Fire. It is Atma which rouses the lotus, and, taking the Bija from it, goes to Moon, Fire, and Sun.

The Amritanada Upanishad ^ refers to the five elements and above them Arddhamatra — that is, Ajna (vv. 30, 31). The elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vayu Tattva is here). Above this, it is said, is the gate of Liberation (Mokshadvara). It is stated in v. 25 that Prana and Manas go along the way the Yogi sees (Pashyati), which the Commentator says refers to the way Prana enters (and departs from) Muladhara, and so forth. He also gives some Hatha processes.

The Kshurika Upanishad * speaks of the 72,000 Nadis, and of Ida, Pingala and Sushumna (vv. 14, 15). All these with the exception of Sushumna, can “be severed by Dhyana Yoga ” {ih.). Verse 8 directs the Sadhaka " to get

into the white and very subtle Nada (Qw^ere Nadi) and Yo

drive Prana Vayu through it ” ; and Puraka, Rechaka, Kumbhaka, and Hatha processes are referred to. The Commentator Narayana, on v. 8, remarks that Kundali should be heated by the internal fire and then placed inside the

1 Op. cit., 43. The Amritahindu Upanishad at p. 71 deals oenerallv

with Yoga. ^ ^

266 THE SIX CENTEES AND THE SBEPENT POWEB

Brahmanadi, for which purpose the dalandhara Bandha

should be employed. • .i - nu tt

The Nrisinghapurvatapaniya Upanishad in uh. V,

T. 2, speaks of the Sudarshana (which is apparently here the Muladhara) changing into lotuses of six, eight, twelve, sixteen, and thirty-two petals respectively. _ This corresponds with the number of petals as given in this work except as to the second. For, taking this to be the Svadhishthana, the second lotus should be one of ten petals. Apparently this divergence is due to the fact that this is the number of letters in the Mantra assigned to this lotus. For in the six-petalled lotus is the six-lettered Mantra of Sudarshana ; in the eight-petalled lotus the eight-lettered

Mantra of mrayana; and in the twelve-petalled lotus the

twelve-lettered Mantra of Vasudeva. As is the case ordinarily, in the sixteen -petalled lotus are the sixteen

Elalas (here vowels) sounded with Bindu or Anusvara. The thirty-two-petalled lotus (Ajua) is really two-petalled because there are two Mantras here (each of sixteen letters) of ]Sfrisingha and His Shakti.

The sixth chapter of the Maitri Upanishad * speaks of the Hadis ; and in particular of the Sushumna ; the piercing of the Mandalas Sun, Moon, and Fire (each of these being within the other, Sattva in Fire, and in Sattva Achvuta') ; and of Amana, which is another name for

^ Anaiidasliraniaj Edition, Vol. XXX., p. 61.

3 Same edition, ToL XXIX, p. 477.

p. 483; and as to the passage of Knndali through the Brahmadvara, see p* 485.

closing of the “inner door,” the opening ot tJie gawa,y of Sushnnina (that is, by Knndal! entering the Brahmadvara), and the piercing of the Sun. The Ramatapanxya Upanishad ^ refers to Tarious Yoga and Tantrik processes, such as Asana, Dvarapuja, Pithapuja, and expressly mentions Bhutashuddhi, which, as above explained, is the purification of the elements in the Chakras, either as an imaginative, or real process by the aid of Kundalini.

I have already cited in the Notes numerous passages on this Yoga from the Shandilya Upanishad of the Atharvaveda, the Varaha and Yogakundali Upanishads of the Krishna Yajurveda, the Mandalabrahmana Upanishad of the Shukla Yajurveda, and the Nadabindu Upanishad of

the Rigveda,* yt

The great Devibhagavata Purana (VII. 3-5, XL »)

mentions in a full account the six Chakras or Lotuses^ , the rousing of Kundali (who is called the Paradevata) in the Muladhara by the manner here described, uniting Jiva therewith by the Hangsa Mantra ; Bhutashuddhi ; the dissolution of the gross Tattvas into the subtle Tattvas, ending with Mahat in Prakriti, Maya in Atma. The Dharamandala is mentioned, and it and the other M^^- dalas are described in the manner here stated. The Bijas of Prithivi and other Tattvas are given. Allusion is also made to the destruction of the “ man of sin ” (Papapurusha), in terms similar to those to be found in the Mahanirvana and other Tantras. A remarkable Dhyana of Pranashakti is to be found in this chapter, which reads very much like another which is given in the Prapanchasara Tantra.®

1 Anandashrama Edition, Yol. XXIX, p. 520.

2 These Yoga Upanishads have been recently translated as part o. “ Thirty Minor Upanishads,” by K. Xarayanasvami Aiyar (Theosophioa Society of Madras, 1914).

3 See Oh. XXXV, Vol. Ill of my “ Tantrik Texts ”.

CENTEBS AND THE SEEPENT POWBE

iXXV, mentions the !, the names of which Shiva is Nirguna, it

biit fOT the benefit of men He resides in the body

Him in the different

Lingga Parana,

Chakras with theii are given by the

with Uma, and Yogis meditate upon

Ohapter XXIII of the Agni Parana, which is replete

with Tantrik rituals, magic, and Mantras, also refers to

the Bhutashuddhi rite wherein, after meditation witu the

respective Bija Mantras on the navel, heart, and Apa

centres, the body of the Sadhaka is refreshed by the flow

THE0BET1CA.IJ BASES OF THIS TOGA

Brahmarandhra, and the Jiva becomes one with the Purusha.” The famous hymn called Anandalahari (“Wave of Bliss ”), which is universally ascribed to Shangkara, deals with this Toga (Shatchakrabheda) ; and in the thirteenth chapter of Vidyaranya’s Shangkara vijaya the six lotuses are mentioned, as also the fruit to be gained by worshipping the Devata in each Chakra. ^

Pandit E. A nata Shastri says :

“ Many a great man has successfully worked the Kun- ■dalini to the Sahasrara, and effected her union with the Sat and Chit. Of these stands foremost the great and farfamed Shangkaracharya, a humble pupil of one of the students of Graudapadaoharya, the author of the well-known ‘ Subhagodaya ’ (52 slokas) . Having well acquainted himself with the principles contained in this work, Shri Shangkaracharya received special instructions based upon the personal experience of his Guru. And adding his own personal experience to the above advantages, he composed his famous work on the Mantra-shastra, consisting of 100 slokas ; the first forty-one of these forming the ‘ Ananda-Lahari,’ and the rest forming the ‘ Saundarya-Lahari’ ; the latter apostrophises the Devi as a being who is beauteous from head to foot.

‘ Ananda-Lahari ’ may be said to contain the quintessence of the Samayachara. The work is all the more valuable because the author teaches it from personal experience. Lengthy commentaries are written on almost every syllable of the text. The value attached to the work may be adequately understood by the following_theory. Some hold that Shiva is the real authorof ‘Ananda- Lahari,’ and not Shangkaracharya, who was but a Mantradrashta, or Eishi — i.e., one who realised the process and

1 See also Aiiandagiri’s Shangkara vijaya and Madhava’s Shangkaravijaya (Oh. XI ; see also ib., where Shriohakra is mentioned).

2 Anandalahari, 14 I have translated this hymn under the title Wave of Bliss

I

THE SIX CENTBES AND THE SEBPBKT POWER

gave it to the world. No less than thirty-and-six commentaries on this work are now extant. Among them we find one written by our great Appaya Dlkshita. The commentaries are not entirely different, but each has its own peculiar views and theories.

“ As for the text of ‘ Ananda-Lahari,’ it contains fortyand-one slokas. According to some commentators, the slokas are 35 in number; some recognise only 30, and according to Sudhavidyotini and others only the following slokas constitute the text of ‘ Ananda-Lahai'i : 1 2, 8 9,

last statement seems to be correct, as the other slokas treat only of Prayogas (applications of Mantras) for worldly purposes. ^ Only a few of these Prayogas are recognised by ail the commentators; while the rest are passed over as being entirely Karmic.

“ has been remarked already, ‘ Ananda-Lahari is

but an enlargement of the work called Subhagodaya by Gaudapada, who is the Guru of the authors Guru. That work gives only the main points, without any of the characteristic admixture of illustrations, etc., above

noticed. _

“ Of all the commentaries on ‘ Ananda-Lahari Lakshmidhara’s seems to he the most recent ; yet in spite of this it is the most popular, and with reason, too; Other commentaries advocate this or that aspect of the various philosophical schools ; but Lakshmidhara collates some of the views of others, and records them side by side with his own. Mis commentary is in this way the most elaborate. He sides with no party ; ^ his views are broad

1 Thus, Yv. 13, 18, 19 are said to treat of Madana-prayoga— that is, application for the third Pnrushartha or Kama (desire).

2 He seems to be very adverse to the TJttara or Northern Kanla School, and if his views are accurately reproduced by the Pandit he is not always correct as to their teaching. A. A.

272 THE SIX CJENffiES AND THE SERPENT POWER

nor has any of the Prayoga Kartas^ explained the same.

“ The following is a list of commentaries written upon^

' Ananda-Lahari ’ ; some of them include ‘ Saundarya* Lahari ’ also :

“1. ‘Manorama,’ a Commentary. 2. A Commentary by Appaya Dikshita (Tanjore Palace Library). 3. ‘VishnnpakshL’ Perhaps this may be the same as ISTo. 14 given below. 4. By Kavirajasharman — about 3,000 granthas (Deccan College Library), o. ‘ Manjubhushani/ by Krishnacharya, the son of Vallabhaoharya — slokas about 1,700. He says in his Introduction that Shri Shankaracharya praised the Brahmashakti called Kundalini when he was meditating on the banks of the Ganges. He gives the purport of this work in his first sloka ; ‘ I praise constantly the Kundalini, who creates innumerable worlds continuously, though She is like a filament of the lotus, and who resides at the root of the tree (Muladhara) to be roused and led (to Sahasrara).’ This is popular in the Bengal Presidency. 6.. Another Commentary, called ‘ Saubhagyavardhani,’ by Kaivalayasharma. The Adyar Library has a copy of it. This is popular throughout India, so we can get as many MSS. of the same as we require from different places. It contains about 2,000 granthas. 7. By Keshvabhatta. 8. ‘Tattvadipika,’ by Gangahari, a small commentary based on Tantrashastra. 9. By Gangadhara. 10. By Gopiramanatarkapravachana — granthas about 1,400. Seems to be of recent origin. 11. Gaurikantasarvabhaumabhattacharya — granthas about 1,300. Of recent origin. 12. By Jagadisha. 13. By Jagannatha Panohanana. 14. By Narasimha — granthas 1,600. The chief peculiarity of this commentary is that it explains the text in two different ways, each sloka being applicable to Devi and Vishnu at the same time.

1 Those writers who deal with the practical application. — A. A.

THEOBETICAL BASES 'OF THIS TOGA

Thougli some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devi alone, and not to the different Devatas. 15.

‘ Bhavarthadipa,’ by Brahmananda^- — granthas about 1,700. 16. By Mallabhatta. 17. By Mahadevavidyavagisha. IS. By Madhavavaidya (Deccan College Library). 19. By Eamachandra — granthas about 3,000 (Deccan College Library). 20. By Ramanandatirtha. 21. Lakshmidhara s , which is well known to the public, and needs no comment. This has been brought out excellently in Deva Nagaratype by the Mysore Grovernment lately. 22. By Vishvambhara. 23. By Shrikanthabhatta. 24. By Rama Suri. 25. By Dindima (Adyar Library). 26. By Ramachandra Misra— granthas about 1,000 (Deccan College Library). 27. By Achyutananda (printed in Bengali characters). 28. Sadashiva (Government Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras) . 30. By Shrirangadasa. 31. By Govinda Tarka-

vagisha Bhattacharya— granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god Mahadeva specially incarnated as Shangkaracharya to promulgate the science of Shrividya. o2. Sudhavidyotini, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravarasena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devi by this hymn, and, pleased with it, the Devi fostered and took

1 This is the celebrated Bengali Paramahangsa gnrn of Purnananda Svami, author of the Shatchakranirupana. Brahmananda was the author of the celebrated Shaktanandatarangini.— A. A.

TBB SIX 0BNTEE8 AND THE SERPENT BO WEE

care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote Sudhayidyotini, after being fully initiated into this mystic Shastra, Shrividya. The account, however, appears to be rather fantastic. This MS. I got fi’om South iMalabar with much difficulty. It gives the esoteric meaning of the verses in ‘ Ananda- Laharl,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important.

“ Besides the above commentaries, we do not know how many' more commentaries there are upon this hymn.

The celebrity of “ Anandalaliari ” and the great number of commentaries upon it are proof of the widesnread ■ and authoritative character of the Yoga here

THEOBBTIOAL BASES OF THIS TOGA

“ Om. The Deyas, coming to Satyaloka, thus spoke to Pra^apati, saying, ‘ Tell us of the Narasingha ^ Chakra ’

(to which he replied). There are six Narasingha Chakras.

The first and second haye each four spokes ; the third, fiye; the fourth, six ; the fifth, seyen; and the sixth, eight spokes. These six are the Narasingha Chakras. Now, what are their names (that is what you ask). They are Achakra,^ Suchakra,' Mahachakra,^ Sakalaloka-rakshanachakra,® Dyuchakra,® Asurantaka-chakra.’' These are their

respectiye names. [1] '

“ Now, what are the three circles (Balaya) ? These are inner, middle, and outer.® The first is Bija ; Hhe second, Narasingha.gayatri ;“ and the third, or outer, is Mantra. Now, what is the inner circle ? There are six such (tor each Chakra has one); these are the Narasingha,Mahalakshmya, Sarasyata, Kamadeya, Pranaya, Krodhadawata

(Bljas), respectiyely.^^ These are the six interior circles ot the six Narasingha Chakras. [2]

1 The man-lion incarnation of Yishnn.

2 Anandatmaka ; in the self of Xnanda (bliss).

3 Good, perfect.

4 Lustrous (Tejomay a). ^ -Ax

5 The Chakra which by the Shaktis of Jnana and Kriya protec s all regions (Loka).

6 The Chakra of the path reached by Yoga.

’J' The Chakra which is the death of all Asnras, or liars.

8 That is, each Chakra has three divisions — inner, middle, and outer ; or Bija, Narasingha Gayatri, Mantra.

9 The root Mantra, which in this case are those given in the next

10 That is, the Mantra;Narasinghaya vidmahe va^ranakhaya dhimani +«Tinqh sinsrhah prachodayat. (May we contemplate on Narasingha, r^arie State on his Yajra-like claws. May that Man-lion direct

11 That is, the following Bijas : Kshaung (in Achakra) ; Shring, His Shakti (in Suchakra) ; Aing (in Mahachakra) ; Kling (m Sakalalokarakshana chakra) ; Om (in Dyuchakra) ; and Hung (in Asurantakachakra) .

V

I

IHE SIX CENTBES AND THE SERPENT POWIB ^ ^ ^ ^

“Now, wliat is the middle circle? There are six such. To each of these belong Narasinghaya, Vidmahe, Vajranakhaya, Dhimahi, Tannah, Singhah prachodayat, respectirely.^ These are the six circles of the six Narasingha Chakras. Now, what are the six outer circles ? The first is Anandatma or Achakra; the second is Priyatma or Suchakra ; the third is Jyotiratina or Mahachakra ; the fourth is Mayatma or Sakala-loka-rakshana Chakra ; the fifth is Yogatma or Dyuchakra ; and the sixth is Sainaptatma or Asurantakachakra. These are the six outer circles of the six Narasingha Chakras.® [8]

“ Now, where should these be placed ? ® Let the first be placed in the heart the second in the head;® the third at the site of the crown-look® (Shikhayiim) ; the fourth all over the body ; ® the fifth in all the eyes ® (Sarveshu netreshu) ; and the sixth in all the regions ® (Sarveshu desheshu). [4]

“ He who does Nyasa of these Narasingha Chakras on two limbs becomes skilled in Anushtubh,^ attains the favour of Lord Nrisingha, success in all regions and

1 That is, to each of them is assigBed the several parts of thel^arasingha-gajatri above meBtioBed,

2 The Atma as Miss, love, light or eBorgj, Maya, Yoga, and the concluding Chakra which is the destruction of ail Asuras.

3 That is, how should Fjasa be done ? This is explained in the text and following notes where the Nyasa is given.

4 Kshaung Narasinghaya achakraya anadatmane svaha hridayaya namah.

5 Shring vidmahe suchakraya priyatmane svaha shirase svMia.

6 Aing vajranakh^a mahachakraya jyotiratmane svaha shikhayai vashat.

Kling dhimahi sakala-loka-rakshana-chakraya mayatmane svaha kavachaya hung.

3 Ong tanno dyuchakraya yogatmane svaha netratrayaya vaushat.

9 Haung nrisiughah prachodayat asurantaka-chakraya satyatmane svaha astraya phat.

19 That is, he becomes capable of speech — a poet. He knows the beginning and end of all things and able to explain all things.

THEORETICAL BASES OE THIS YOGA

id (at the end) liberation (Kaivalya). Nyasa be done. This Nyasa purimade perfect in worship, is pious, lion thereof, on not gained nor is

piety generated. [5]

1 in all V edas, gains all sacrifices, becomes like grimage, an adept in both within and without. He be- Hakshasas, Bhutas, Pishachas, He becomes fi’eed of all

and pleases Narasingt the other hand, the fa’ strength, worship, nor _

“ He who reads this becomes versed

capacity to officiate as pi’iest at <

one who has bathed in all places of pil all Mantras, and pure comes the destroyer of all Shakims, Pretas, and Vetalas fear; therefore should it not be spoken of to an un-

believer.”® [6]

Notwithstanding the universal acceptance of this g it has not escaped some modern criticism. The following

passage in inverted commas is a summary * of that passea

by an English-educated Hindu, ^’formerly a lawyer and now a Guru, from one of whose disciples I received it. it was elWtea by tbe gift of the Sanskrit text of the works here

“ Yoga as a means to liberation is attained by ent y through the doors of Jnana (Knowledge) and r Action). Yoga is doubtless bliss, for it_is the union of the Jivatma with the Brahman who is Bliss (Ananda). But there are various forms of Bliss. There is, for ffistance, physical bliss, e-ross or subtle as it may be. It is a mistake to suppose

THB SIX CBNTEBS AXD THE SEEPEXT POWER

that because a method of Yoga procures bliss it therefore secures liberation. In order that we be liberated w© must secure that pai’ticular Bliss which is the Brahman. Some centuries ago, however, a band of Atheists (i.e., the Buddhists) discovered the doctrine of the Void (Shunyavnda),. and by a false display of a new kind of Yirvana Mukti locked up these two doors which gave entry to liberation. To-day these doors are secured by three padlocks. Th© first is the doctrine that by faith one attains Krishna, but where there is argument (Tarka) He is far away. The second is the error of the Brahmos, who in Western fashion think that they can control the formless, changeless Brahman by shutting their eyes in church and repeating that He is the merciful, loving Father who is ever occupied with our good» and that if He be flattered He will be pleased ; for worship (IJpasana) is flattery. The third is the opinion of those to whom all religious acts are nothing but superstition ; to whom self-interest is the only good, and whose pleasure it is to throw dust into the eyes of others and secure the praise of those whom they have thus blinded. Vishnu, in order to cause the disappearance of the Vedas in the Kali age, manifested as the atheist Buddha, and allowed various false doctrines, such as that of the Arhatas, to be proclaimed. Rudra was affected by the sin of destroying the head of Brahma. Then he began to dance, and a number of Uohchhishta (or low maglinant) Rudras whose deeds are never good issued from His body. Vishnu and Shiva asked each other, ‘ Can we do these people any good ? ’ Their partial manifestations the.n promulgated Shastras opposed to the Vedas, fitted for the atheistic bent of their minds, that they might haply thereby rise through them to higher things. God fools the wicked with such Scriptures. We must now, however, discriminate between Shastras. It is not because it is said in Sanskrit ‘ Shiva says ’ (Shiva uvacha) that we should

THEOEETIOATi BASES OF THIS YOGA

accept all whicli follows this announcement. All that is •opposed to Veda and Smriti must be rejected. Of the oLmies of the Vedas i for whom such Shastras were de- •signed, some became Vaishnavas, and^ others Shaivas. One of such Scriptures was the Tantra with a materialistic Yoga system called Shatchakra-Sadhana, which is nothing but a trickery on the part of the professional Gurus, who have not hesitated also to promulgate forged scriptures.

The very mention of Tantrik Shastra Blls us with shame. The Shatchakra Sadhana is a mere obstruction to spiritual advancement. The bliss which is said to be attained by leading Kundali to the Sahasrara is not denied, since it is affirmed by those who say they have experienced it. But this Bliss (Ananda) is merely a momentary superior kind of physical Bliss which disappears with the body, and not the Bliss which is Brahman and liberation. _ Moksha is not to be got by entering the Sahasrara, but in leaving it by piercing the Brahmarandhra and becoming bodiless.®

“ The Tantrik seeks to remain in the body, and thus to obtain liberation cheaply, just as the Brahmos and Members of the Arya Samaja have become Brahmainanis (knowers of the Brahman) at a cheap price. Nectar, too, is cheap with the Tantriks. But what is cheap is always worthless, and this shows itself when one attempts to earn some fruit from one’s endeavours. ‘And yet all men are attracted when they hear of Shatchakra.’ ‘ Many are so steeped in Tantrik faith that they can find nothing wrong with its Shastras.’ And the Hindu nowadays has

1 Tins no Tantrik would admit. He would eay tkat it is ignorance <Avidya) whicli sees any differences between Veda and Agama. ihe < 5 ritic re-eclioes some Western criticisms.

2 It is true that complete Mukti or Kaivalya is bodiless (Videha). But there is a Mukti in which the Yogi retains his body (JivanmuUi). lu truth, there is no “ leaving,” for Atma, as Shangkara says, does not <jome and go. '

I

280 THE SIS CENTaBS AND THE SERPENT POWER

been put in such a maze by bis Tantrik Gurus tliat he does not know what he wants. For centuries he has been accustomed to the Tantrik Dharma,^ and his eyes are therefore not clear enough to see that it is as truly unacceptable to a Hindu as it is to a Mussalman. In fact, these persons (for whose benefit the Guru makes these remarks) are full of I^Ilechchhata,^ though, after all, it must be admitted to be some advance for such a creature as a Mlechchha to adhereeven to Tantrik doctrine. For bad as it is it is better than nothing at all. All the same, the Gurus delude them with their fascinating talk about Shatchakra. Like a lot of the present-day advertisers, they offer to show their so-called ‘ Lotuses ’ to those who will join them. Men are sent to collect people to bring them to a Dikshaguru (initiator). In this respect the Tantriks act just like coolie recruiters for the tea-gardens.® The Tantrik says there are really ‘ Lotuses ’ there ; but if the Lotuses are really there, why are we not told how we may see them ? ^ And there also are supposed to be Devatas, Dakinis, Yoginis, ‘ all ready at every moment for inspection.’ ® And, then, how material it all is ! They speak of a Parashiva above Shiva, as i£

1 This, at any rate, attests its wide pervasi’Yeness.

2 This is a contemptuous term which has descended from the days when the stranger was looked on as an object of enmity or contempt. Just as the Greeks and Chinese called anyone not a Greek or a Chinese a “ barbarian,” so Hindus of the Exoteric School call all non-HinduSj^ whether aboriginal tribes or cultivated foreigners, Mlecbchhas, Mlechchhata is tbe state of being a Mlecbchha. It is to tbe credit of the Sbakta Tantra that it does not ei^courage such narrow ideas.

3 These wander about India persuading the villagers to go and work on the tea-gardens, to which they are then conveyed by means which, to say the least, are not always admirable. Truth makes it necessary to state that the allegation that the Gurus employ agents to secure followers is baseless. Tbe Gurus of the right type as a matter of fact are very particular about the competency of the would -he disciple.

^ The hooks and the Gurus claim to do so.

5 It is not a peep-show open to any. Only those are said to see who have mastered the great difficulties in this path.

THEOBETIOAL BASES OF THIS YOGA 281

there was more than one Brahman. And, then, the nectar is said to be of the colour of lac Well, if so, it is a gross

(Sthula) and perceptible thing ; and as a doctor can then

squeeze it out there is no need for a Guru.^ In short, the Tantrik Shatchakra is nothing but ‘ a sweet in the hands

of a child’. A child who is wayward is giYen a sweek to

keep him quiet. But if he has sense enough to know that the sweet is given to distract him, he throws it away, and finds the key to the locked doors of Yoga called Karma and Jnana. This process of Yoga was expelled from Hindu

society centuries ago. For nearly 2,500 years ago Shang-

kara,^^ when destroying atheism, exterminated also Shatchakravoffa. (When Shangkara disputed with the Kapa- KraScha, the latter invoked to his aid the fierce form of Shiva called Bhairava. But on Shangkara s worshipping the God, the latter said to Kraka^a, Thy

time has come,’ and absorbed His devotee into Hmsel .)

Shangkara then showed the worthlessness of the Tantras.

They are again to-day attempting to enter Hindu society, and must be again destroyed.” _ 4 .^

The writer of the note thus summarised omitted to notice or perhaps was unaware that the Chakras are mentioned in the Upanishads, but endeavoured to meet the fact that they are also described in the Puranas by the allegation that the Pauranik Chakras are in conformity .^^^h the Vedas whereas the Tantrik Chakras are not. It is admitted that in the Shiva Purana there is an account of the six centres, but it is said that they are not there alleged to actually

1 These observations display misunderstanding of e Jdt

I dealt with this class of criticism. I limit my present

observations to the historical origins of this Yoga.

J This is the Indian tradition as to the philosopher’s date.

3 The parenthesis is mine. See also Madhava’s Shangkara- ^ijaya, Cli. XV.

THE SIX CBNTBES AND THE SEEPEXT PGWEB

exist, nor is anything mentioned of any Siidliana in connection with them. They are, it is contended, to be imagined only for the purpose of worship. In external worship Dexas and Devis are worshipped in similiar Lotuses. The Puranas, in fact, according to this Tie w, convert xvhat is external worship into internal worship. If, according to the Purana, one worships an interior lotus, it is not to be supposed that there is anything there. One is worshipping merely a figment of one*s imagination, though it is curious to note that it is said that this figment secures certain advantages to the worshipper, and the latter must commence, according to this critic, with the Chakra which he is qualified to worship. It is not obvious how any question of such competency arises when each of the Chakras is imagined only. Attention is drawn to the fact that in the Linga Purana there is nothing about the rousing of Kundali, the piercing of the six centres, the drinking of nectar, and so forth. The Purana merely says, “ Meditate on Shiva and Devi in the different lotuses.” There is, it is thus contended, a radical difference between the two systems. “ In the Pauranik description of the Chakras everything is stated clearly ; but with the Tantrik all is mystery, or else how indeed, except by such mystification, could they dishonestly cai'ry on their profession as Gurus ? ”

Buddhists may dispute this critic’s understanding of their Shunyavada, as Tantriks will contest his account of the origin of their Shastra. The Historian will call in question the statement that Shangkara ^ abolished the Tantra. For, according to the Shangkaravijaya, his action was not to abolish any of the sects existing at his time, but to reform and establish bonds of unity between them, and to induce them all through their differing methods to follow a common ideal. Thus, even though Krakacha was absorbed into his

THlOBETICAIi BASES OF. THIS YOGA

God, the extreme Tantrik sect of Kapalikas which he represented is said to hare continued to exist with Shangkara’s approval, though possibly in a modified form, under its leader Vatukanatba. The Brahmos, Aryasamaj, Vaishnavas, and Shaivas, may resent this critic’s remarks so far as they touch themselves. I am not here concerned with this religious faction, but will limit the following observations in reply to the subject in hand : > i,-

‘The criticism, notwithstanding its “ pious ” acerbity against forms of doctrine of which the writer disapproved, ■contains some Just observations. I am not however here concerned to establish the reality or value of this Yoga method, nor is proof on, either of these points available except through actual experiment and experience. From a doctrinal and historical point of view, however, it seems that this critic did not have a sufficient knowledge^ of the subject which he has thus so vigorously condemned, or of the wide acceptance which this Yoga has received in India. It is true that Karma with Jnana are means for the attainment of Moksha. These and Bhakti (devotion) which may partake of the character of the first or the, second, according to the nature of its display,' are all contained in the eight processes of Yoga. Thus, they include Tapas, a form of Karma yoga,' and Dhyana, a process of Jnana yoga. As

1 An Enslisli edacation, such as the Author of this criticism received,

not infrequently has the effect of divorcing those thus educated, not •only from a knowledge of Indian Shastra, but from the possibility of (understanding it. ^ ^

2 Thus, the offering o! flowers and the like to the Divinity partakes •o! the nature of Karma ; whilst Bhakti in its transcendental aspect, in which by love of the Lord the devotee is merged in Him, is a form ot

Samadhi. ^

3 When, however, we deal with what are called the three Kandas ■mz.. Karma. Upasana, and Jnana-Tapas and the like practices form part of Upasana Kanda. The above definition is for the purposes of

Toga classification only.

THE SIX OENTBES AND THE SBEPENT POWER

exist, nor is anything mentioned of any Sadhana in eonnection with them. They are, it is contended, to be imagined only foi’ the purpose of worship. In external worship Devas and Devis are worshipped in similiar Lotuses. The Puranas, in fact, according to this view, convert what is external worship into internal worship. If, according to the Purana, one worships an interior lotus, it is not to be supposed that there is anything there. One is worshipping merely a figment of one’s imagination, though it is curious to note that it is said that this figment secures certain advantages to the worshipper, and the latter must commence, according to this critic, with the Chakra which he is qualified to worship. It is not obvious how any question of such competency arises w'hen each of the Chakras is imagined only. Attention is drawn to the fact that in the Linga Parana there is nothing about the rousing of Kundali, the piercing of the six centres, the drinking of nectar, and so forth. The Purana merely says, “ Meditate on Shiva and Devi in the different lotuses.” There is, it is thus contended, a radical difference between the two systems. “ In the Pauranik description of the Chakras everything is stated clearly ; but with the Tantrik all is mystery, or else how indeed, except by such mystification, could they dishonestly carry on their profession as Gurus ? ”

Buddhists may dispute this critic’s understanding of their Shunyavada, as Tantriks will contest his account of the origin of their Shastra. The Historian will call in question the statement that Shangkara ^ abolished the Tantra, For, according to the Shangkaravijaya, his action was not to abolish any of the sects existing at his time, but to reform and establish bonds of unity between them, and to induce them all through their differing methods to follow a common ideal. Thus, even though Krakacha was absorbed into his

God, the extreme Tantrik sect ot Hapaiiicas wmcn iie sented is said to have continued to exist with Shangkara’s

approval, though possibly in a modified form, under its leader Vatukanatha. The Brahmos, Aryasamaj, Vaishnavas, and Shaivas, may resent this critic’s remarks so far as they touch themselves. I am not here concerned with this religious faction, but will limit the following observations in

reply to the subject in hand :

The criticism, notwithstanding its “ pious ” acerbity against forms of doctrine of which the writer disapproved, contains some just observations. I am not however here concerned to establish the reality or value of this Yoga method, nor is proof on, either of these points available except through actual experiment and experience. From a doctrinal and historical point of view, however, it seems that this critic did not have a sufficient knowledge’- of the subject which he has thus so vigorously condemned, or of the wide acceptance which this Yoga has received in India. It is true that Karma with Jnana are means for the attainment of Moksha. These and Bhakti (devotion) which may partake of the character of the first or the, second, according to the nature of its display,* are all contained in the eight processes of Yoga. Thus, they include Tapas, a form of Karma yoga,* and Dhyana, a process of J nana yoga. As

1 An Englisli education, such as the Author of this criticism received, Bot infrequently has the effect of divorcing those thus educated, not

only from a knowledge of Indian Shastra, but from the possibility of

lUiiderstanding it. n i

Z Thus the offering of flowers and the like to the Divinity partakes ■of the nature of Karma ; whilst Bhakti in its transcendental aspect, in which by love of the Lord the devotee is merged in Him, is a form ot

Samadhi. i

3 When, however, we deal with what are called the three Kandas •mz,, Karma, TJpasana, and Jnana— Tapas and the like practices form nart of Unasana Kanda. The above definition is for the purposes of

has been pointed out, the “ eight-limbed ” Yoga (Ashtangayoga) includes Hatha processes, such as Asana and Pranayama. What Hathayogis have done is to develop the physical or Hatha processes and aspect. The true view of Hathavidya recognises that it is an auxiliary of Jnana whereby Moksha is obtained. It is also obviously true that all Bliss is not Moksha. Ananda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating Bliss. Similarly, Hathayoga processes may secure various forms of gross or subtle bodily Bliss which are not The Bliss. There is, however, a misunderstanding of the system here described when it is described as merely materialistic. It has, like other forms of Yoga, a material side or Hatha aspect, since man is gross, subtle, and spiritual ; but it has a Jnana aspect also. In all Yoga there is mental exercise. As the Jiva is both material and spiritual, discipline and progress in both the aspects is needed. Kundali is aroused by Mantra, which is a form of Consciousness (Chaitanya). “ It is he whose being is immersed in the Brahman,” who arouses the Devi Kundali by the Mantra Hungkara (v. 50). The Devi is Herself Shuddha Sattva^ (v. 61). “ The wise and excellent Yogi, wrapt in Samadhi and devoted to the Lotus Feet of his Guru, should lead Kulakundali along with Jiva to Her Lord the Parashiva in the abode of liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarupa Bhagavati (that is, the Devi whose substance is Consciousness itself) ; and as he leads Kulakundali he should make all things absorb in Her.”^ Meditation is made on every centre in which She operates. In the Ajna centre Manas can only unite with and be absorbed into Kundali by becoming one with the

^ Safctva, Atisattva, Paramasattva, Shuddhasattva, and Visliuddhasattva, are five different forms of Ghaitanva.

Tnana-shakti wMch She is, for She is all bhaktis. ne i.ay ^ voga is therefore a combination of Karma and Jnana. ibe

former mediately and the latter directly achieves Moksha.

In the Aina is Manas and Om^ and on this the Sadha a. meditates (v. 33). The Sadhaka’s Atma must be transformed into a meditation on this lotus (v. 34). His Atma is the Dhvana of Om, which is the inner Atma of those whose

Buddhi is pure. He realises that he and the Brahman are one and that Brahman is alone real (Sat) and all else unreal fAsat). He thus becomes an Advaitavadi, or one wbe realises the identity of the individual and universal bel (ib ) The mind (Chetas) by repeated practice (Abhyasa) is here dissolved, and such practice is mental operation itselt (y 36) For the Yogi meditating on the Mantra where y le realises the umty of Praoa aud Manas doses the “house which hangs without support . That )S, he disengages the Manas from all contact with the. o ]ec world (t. 36), in order to attain the TJmnam.Arastha. X is PaLashiva. The Tantrik does not supp«i

that there are several Shivas in the sense of severd distinct Deities. The Brahman is one. '

Paramashiva, and so forth, are hut names for 4'®'™ _ manifestations of the One. When it is said that any Devata is in any Chakra, it is meant that that ^ *e se^ of -the operation of the Brahman, which ,

Daiva aspect is known as Devata. ‘hT S^sjjra vary, so do the Devatas. The Ha^ of the feahasr ^

contains in Himself all Devatas (v. M).

the Ajna that the Yogi places at the ime °«e»th to

Prana and enters the supreme Purusha, ™ ^

the three worlds, and who is known by the

(V. 88). It is true that this action, like others, is M

panied by Hatha processes. But these are associate wrtb Tyna(lif-fl.t,ion unites Kundali and Jiv

maya), and the Yogi after such nnioii, piercing the Brahmarandhra, is freed from the body at death and becomes one with Brahman (ib.). The secondary causal body (Karan avantara Sharira) above Ajna and below Sahasrara is to be seen only through meditation (v. 39). when perfection has been obtained in "yoga practice. "V". 40 refers to SamadhiYoga.

Passing to the Sahasrara, it is said, “ well concealed and attainable only by great effort, is that subtle ‘ Void ’ (Shunya) which is the chief root of liberation ” (v. 42). In Paramashiva are united two form;

Rasa or Paramananda Rasa (thi and Virasa (or the bliss which is of Shiva and Shakti). It is fi there arise the universe and th^ lesser world (Kshudrabrahmanda)

(Yati) of pure mind is instructed i he realises the unity of the Jivtan It is “ that most excellent of mi mind (Kiyata-nija-chitta)

. . inner

faculties (Antahkarana) on the Sahasrara, and has known

It— who is freed from rebirth,” and thus attains Moksha

(v. 45). He becomes Jivanmukta, remaining only so long

in the body as is necessary to work out the Karma, the activity of which has already commenced — ^just as a revolving wheel will yet run a little time after the cause of its revolving has ceased. It is the Bhagavati Nirvana-Kala which grants divine liberating knowledge— that is, Tattvajnana, or knowledge of the Brahman (v. 47). Within Her is jSityananda, which is “ p\ire Consciousness itself ” (v. 49), and “is attainable only by Yogis through pure Jnana ” (ib.) It is this Jnana which secures liberation (ib,). The Maya Tantra says : “ Those who are learned in Yoffa sav that it

THEOEETIOAL BASES OP THIS YOOA

is the unity of Jiva and Atma (in Samadhi). According to the experience of others, it is the knowledge (Jnana) of the identity of Shiva and Atma. The Agamavadis say that knowledge (Jnana) of Shakti is Yoga. Other wise men say that the knowledge (Jnana) of the Parana Pnrusha is Toga ; and others again, the Prakritivadis, declare that the knowledo-e of the union of Shiva and Shakti is Yoga ” (v. 57).

“ The Devi, by dissolving Kundalini in the Parabindu, effects the liberation of some Sadhakas through their meditation upon the identity of Shiva and Atma in the Bindu. She does so in the case of others by a similiar process and by meditation (Ohintana) on Shakti. In other cases this is done by concentration of thought on the Paramapurusha, and in other cases by the meditation of the Sadhaka on the union of Shiva and Shakti ” (^i^-)- In fact, the worshipper of any particular Devata should realise that he is one with the object of his worship. In Pranava worship, for instance, the worshipper realises his identity with the Ongkara In other forms of worship he realises his identity with Kundalini, who is embodied by the different Mantras worshipped by different worshippers. In short, Jnana is Kriyainana and Svarupajnana. The latter is direct spiritual experience. The former are the meditative processes leading to it. There is here Kriyajnana, and when KuiMalini uMtes with Shiva She gives Jnana (Svarnpa), for Her

nature (Svarupa), as also His, is that.

After union with Shiva, Kundali makes Her return journey. After She has repeatedly' gone to Him, She makes a journey from which, at the will of the op there is no return. Then the Sadhaka is Jivanmukta. His body is preserved until such time as the active Karma

1 TBlc, i, necessary in order that the aptitude be attained. By

repetiJiJn 2 aTbSmes natural, and its result in the end becomes

Dermanent.

is exTiausted, when he can achieve bodiless (Videha) or Kaivalya Mukfci (supreme Liberation). “ The revered Lord Preceptor ” — that is, Shangkaracharyya — in his celebrated Ananda-Lahari thus hymns Her return (v. 53) :

“ Kuharini, Thou sprinklest all things with the stream of nectar which flows from the tips of Thy two feet ; and as Thou returneth to Thine own place, Thou vivifieth and maketh visible all things that were aforetime invisible ; and on reaching Thy abode Thou resumeth Thy snake-like coil and sleepeth.” That is, as Her passage upward was Layakrama (dissolution of the Tattvas), so Her return is Srishtikrama (re-creation of the Tattvas). V. 54 says that the Yogi who has practised Yama and Niyama and the like (that is, the other processes of Ashtangayoga, including Dhyana with its resulting Samadhi), and whose mind has been thus controlled, is never again reborn. Gladdened by the constant realisation of the Brahman, he is at peace.

Whether the method above described be or be not effectual or desirable, it must be obvious upon a perusal of the text, which gives an explanation of it, that the Yoga which the author affirms to be the cause of liberation is not merely material, but that it is the arousing of the Power (Jivashakti) of the World-Consciousness (Jagachchaitanya) which makes man what he is. The Yogi thus does claim to secure the Bliss of liberation by making entry thereto through the doors of Karma and Jnanayoga.

A Brahmo Author ^ who is so little favourable to the Tantra as to describe the difference between it and the Yeda as being “ as great as that which exists between the Netherworld (Patala) and Heaven (Svarga) ” * does not

1 Gayatrimiilaka Shatcliakrer vyakkyana o sadhana (Maiigala Gaiiga Mission Press).

^ The unorthodox author cited, quoting the saying that “ to attain Siddhi (fruition) in Shruti (study and practice of ordinances of the Vedas) the Brahmana should follow the Tantra,’’ asks, in conformity

THIOEETIOAI; BASES OP THIS YOGA 289

deny the efficiency of the Tantrik Shatchakra Sadhana, but contrasts it 'with the Vaidika Gayatri Sadhana in an account of the two methods which I here summarise in inverted commas.

“ The Chakras (the existence of which is not disputed) are placed where the nerves and muscles unite.h The Ajna is the place of the Command. This manifests in the operation of Buddhi. If the command is followed, the Sadhaka becomes pure of disposition (Bhava) and speech. Speech displays itself in the throat, the region of the Vishuddha. The next lower Chakra is called Anahata because of its connection with Nada, which is self-produced in the heart. The Vayu in Anahata is Pranashakti. Here when free from sin one can see the Atma. Here the Yogi realises ‘ I am He’. Fire is at the navel. The seat of desire is at the root of the Svadhishthana. In the lowest lotus the Muladhara are the three Shaktis of Jiva— -namely, lohchha, Kriya, and Jnana— in an unconscious unenlivened state. The Sadhaka by the aid of the Paratma as fire (Agni) and air (Vayu)^ awakens these three forces (Shaktis) and ultimately by the grace of the Paratma he is united, with the Turiy a Brahman.”

“ In days of old Sadhana commenced at the Muladhara Chakra ; that is, those who were not Sadhakas of the

with his views on the latter Shastra, “ How can those who are divorced from Veda get Siddhi in Shruti ? ” This echoes a common reproach, that the Tantra is opposed to the Vedas which the Shastra itself denies. The Kulariiava Tantra speaks of it, on the contrary, as Vedatmaka. Of course it is one question to claim to be based on Veda and another whether a particular Shastra is in fact in accordance with it. On this the Indian schools dispute, just as the Christian sects differ as to the Bible which all claim as their basis.

1 This definition is inaccurate. As explained later, the physical ganglia are merely gross correspondences of the subtle vital Chakras which inform them.

^ The Author here refers to the processes .subsequently described, whereby air is indrawn and the internal fires are set ablaze to rou.se the sleeping Serpent. The Paratma is the Supreme Atma.

290 TEE SIX CENTRES AND THE SERPENT POWER

Gayatri-Mar-tra commenced from below at tbe lowest centre. There was a good reason for this, tor thereby the senses (Indriya) were controlled. Without siicli contro purity of disposition (Bhawa) cannot be attained. If such purity be not gained, then the mind (Chitta) cannot find its place in the heart ; and if the Chitta be not in the heart there can be no union with the Paratma. The first thing, therefore, which a Sadhaka has to do is to control the senses Those who achieved this without fixing their minds on the Lord (Ishvara) ^ had to go through many difficult and painful practices (such as the Mudras, Bandhas, etc., mentioned later) which were necessary for the control of the Indriyas and of the action of the Gunas. All this is unnecessary in the Gayatri Sadhana or method. It is true that the senses should be controlled in the three lower centres (Chakras) -this is, cupidity (Lobb a) in the Muladhara lust (Kama) in the Svadhishthana at the root of t e aenitals, and anger (Krodha) at the navel. These three passions are the chief to set the senses in motion, and are the main doors to Hell. The way, however, in which control should h& effected is to place the Chitta (mind) on Satta (existence) of Paramatma in these Chakras. The Chitta should be taken to each of these three lowest centres and controlled, whereby these passions which have their

respective places at those centres are controlled. Whenever,

therefore, the senses (Indriya) get out of control, fix the Chitta (mind) on the Paramatma in the particular Chakra.”

[To give the above an English turn of thought : if, say, anger is to be controlled, carry the mind to the navel, and there meditate upon the existence of the Supreme One (Paramatma) in this centre, not merely as the Supreme

1 Thin observation suggests a line of tbouglit winch is of value, Some pursue the path of devotion (Bhakti), but what of those who have it not or in less degree P

fflKOKETIOAL BASKS OK THIS YOGA

without the body and within the body, but as embodied in that particular part of it ; for that is Its manifestation. The result is that the passionate activity of this centre is subdued ; for its functioning is attuned to the state of the Atma which informs it, and both the body and mind attain the peace of the itma on which the self is centred.'^]

“Having thus controlled the senses, the Gayatri Sa- ■ dhana commences, not at the lowest, but at the highest, of the six centres— namely, the Ajna between the eyebrows. There is no necessity for the difficult and painful process of piercing the Chakras from below.* Fix the mind, on the Lord (Ishvara) in the highest centre. For the ether (Akasha) there is the existence (Satta) of the Supreme Atma. There and in the two lower centres (Vishuddha and Anahata) enioyment is had with Ishvara. The union between Jiva and Prakriti is called Honey (Madhu) in the Hpamshads.

By Sadhana of the Ajna centre (Chakra) purity of being (Bhavashuddhi) is attained, and purity of speech follows on the attainment of such Bhava. Yoga with the Supreme Devata who is all-knowing is had here. ^ He who is freed from all disturbing conditions of body and mind reaches the state which is beyond the Gunas (Gunatita), which is that

of the Supreme Brahman.”

We many conclude these two criticisms wdh the true Indian saying somewhat inconsistently quoted in the first . “ To dispute the religion (Dharma) of another is the mark of a narrow mind, 0 Lordl 0 Great Magician ! with whatsoever faith or feeling we call on Thee, Thou art pleased.”

1 The paraj^raph in brackets is mine. A. A.

2 This observation shows a misunderstanding of the specific char aoter of the Yoga. If it is desired to rouse Kundali, then operation must I am told commence at the lowest centre. There are, however, o h l forma of Yoga in which Kundali is not aroused. A, A.

292 THE SIX OENTE.es AND THE SEEPKNT POWEE

Whatsoever difference there has been, or may be, as to forms and methods, whether in Upasana or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon, and Fire.

It will now be asked what are the general principles which underlie the Yoga practice above described. How is it that the rousing of Kundalini Shakti and Her union with Shiva effects the state of ecstatic union (Samadhi) and spiritual experience which is alleged? The reader who has understood the general principles recorded in the previous sections should, if he have not already divined it, readily appreciate the answer here given.

In the first place, the preceding section will have indicated that there are two lines of Yoga— namely, Dhy ana or Bhavana Yoga, and Kundali Yoga, the subject of this work— and that there is a difference between the two. The first class of Yoga is that in which ecstasy (Samadhi) is attained by intellective processes (Kriya jnana) of meditation and the like with the aid, it may be, in the preliminary stage of auxiliary processes of Mantra or Hathayoga ^ (other than the rousing of Kundali Shakti) and by detachment from the world ; the second is that Yoga in which, though intellective processes are not neglected, the creative and sustaining Shakti of the whole body as Kundalini is actually and truly united with the Lord Consciousness so as to procure for the Yogi a result which the Jnana-yogi directly gains for himself. The Yogi makes Her introduce Him to Her Lord, and enjoys the bliss of union through Her. Though it is He who arouses Her, it is She who gives Jnana, for She 'is Herself that. The Dhyana-yogi gains what acquaintance with the supreme state his own meditative powers can give him, and knows not the 1 Such as Pranaryama, Asana, See ante^ p. .195.

THKOEETIOAL BASES OE THIS TOGA

enjoyment of union with Shiva in and through his fundamental body-power. The two forms of Yoga differ both as to method and result. The Hathayogi in search of Lay a regards his Yoga and its fruit as the highest. The Jnanay ogi thinks similarly of his own. And in fact Raja Yoga is generally regarded as the highest form of Yoga. Kundalini is so renowned that many seek to know Her. Having studied the theory of this Yoga, I have often been asked “whether one can get on without it The answer is . “It depends upon what you are looking for and on your powers.” If you want to rouse Kundali Shakti to enjoy the bliss of union of Shiva and Shakti through Her, which your capacities do not otherwise allow you to have or if you wish to gain the accompanying powers (Siddhx),^it is obvious that this end can only be achieved by the Yoga here described. But if liberation is sought and the Yogi has capacity to attain it without Kundalini, then such Yoga is not necessary, for liberation may be obtained by pure Jnanayoga through detachment, the exercise, and then the stilling, of the mind without any reference to the central bodily power at all. Indeed perfect Liberation (Nirvikalpa Samiidhi) can only be obtained in this w^ by Raia Yoga of which Kundali Yoga is a preliminary method. Samadhi may also be attained on the path of devotion (Bhakti), as on that of knowledge. Indeed, the highest kvotion (Parabhakti) is not different from knowledge Both are realisation. A Dhyiina-Yogi should not neglect his body, knowing that, as he is both mind and matter, each reacts the one upon the other. Neglect or mere mortification of the body is more 'apt to produce

1 Thus, by raising Kundali Shakti to the Manipura centre, power may (it is kid) be acquired over fire.

2 Subiect to Dharma. Yama, Niyama, etc. In any case where the end sought is purely spiritual there is Yairagya or renunciation.

btjube Doac cne uatiiayogi is. Jt is possible to be a successful Dhyana-Yogi aud yet to be weak in body and health, sick, and short-lived. His body, and not he himself, determines when he shall die. He cannot die at will. The ecstasis, which he calls “Liberation while yet living” (Jivanmukta), is (so it was said to me) not a state like that of real liberation. He may be still subject to a suffering body, from which he escapes only at death, when, he is liberated. His ecstasy is in the nature of a meditation which passes into the Void (Bhavana samadhi) effected through negation of thought (Chittavritti) and detachment from the 'world— a process in which the act of raising the central power of the body takes no part. By his effort ^ the mind, which is a product of Kundalini as Prakriti Shakti, together with its worldly desires, is stilled, so that the veil produced by mental functioning is removed from Consciousness. In Layayoga Kundalini Herself, when roused by the Yogi (for such rousing is his act and part), achieves for him this illumination. But why, it may be asked, should one trouble over the body and its central power, the more particularly that there are unusual risks and difficulties involved ? The answer has been already given— alleged certainty and facility of realisation through the agency of the power which is Knowledge itself (Jnanarfipa shakti) ; an intermediate acquisition of powers (Siddhi) ; and both intermediate and final enjoyment. This answer may, however, usefully be developed, as a fundamental

teilOlaBTlOAt BASBS 01* THtS YOGtA

The Shakta Taiitra claims to give both enjoyment ^ (Bhukti) in this and the next world, and liberation (Mukti) from all worlds. This claim is based on a profoundly true

principle.^ If the ultimate reality is the one which exists in two aspects of quiescent enjoyment of the Self in liberation from all form and of active enjoyment of objects— that is, as pure Spirit and Spirit in matter— then a complete union with Reality demands such unity in both of its asneets. It must be known both “ here” (Iha) and “ there (Amutra). When rightly apprehended and practised, there is truth in the doctrine which teaches that man should make the best ofboth worlds.^ There is no real incompatibility between the two, provided action is taken in • conformity with the universal law of manifestation. It is held to be false teaching that happiness hereafter can only be had by neglect to seek it now, or in deliberately sought for suffering and mortification. It is the one Shiva who is the supreme blissful experience, and who appears in the form of man with a life of mingled pleasure and pain. Both happiness here and the bliss of liberation here and hereafter may be attained if the identity of these Shivas be realised in every human act. This will be achieved by making every human function, without exception, a religious aSi of sacrifice and worship (Yajna). In the ancient

1 As there are persons who always associate with the word “enjoy ■ Tnent ” (Bhoo-a) “ beer and skittles,” it is necessary to say that that is Mt the necessary iinplioation of the word Bhoga, nor the sense in which it is here nsed^ Philosophically, Bhoga is the perception of objects upon which enjoyment, or it may be suffering, ensues. Here any form of sense or intellectual enjoyment is intended. All life in the world of form is' enjoyment.

2 Which it is possible to adopt without approval of any particulai

,• I- ^ 1-+ miv he nut. There are some dangerous prae-

tos^hich in the hands of inferior persons have led to results which have given the Shastra in this respect its ill repute.

3 “Worlds,” because that is the English phrase Here, however,

the antithesis is between the world (whether as earth or heaven) and liberation from all worlds.

THE Six OENTEES AND THE SERPENT POWER

Vaidik ritual enjoyment by way of food and drink was preceded, and accompanied by, ceremonial sacrifice and ritual. Such enjoyment was the fruit of the sacrifice and the gift of the Gods. At a higher stage in the life of a Sadhaka it is offered to the One from whom all gifts come and of whom the Devatas are inferior limited forms. But this offering also involves a dualism from which the highest Monistic (Advaita) Sadhana of the Shakta-Tantra is free. Here the individual life and the world-life are known as one. And so the Tantrik Sadhaka, when eating or drinking,^ or fulfilling any other of the natural functions of the body, does so, saying and believing, Shivo’ham (“ I am Shiva ”), Bhairavo’hain (“ I am Bhairava Sa’ham (“ I am She ”).® It is not merely the separate individual who thus acts and enjoys. It is Shiva who does so in and through him. Such a one recognises, as has been w'ell said,^ that his life and the play of all its activities are not a thing apart, to be held and pursued egotistically for its and his own separate sake, as though enjoyment was something to be seized from life by his own unaided strength and with a sense of separateness; but his life and all its activities are conceived as part of the divine action in nature (Shakti) manifesting and operating in the form of man. He realises in the pulsing beat of his heart the rhythm which throbs. through, and is the sign of, the universal life. To neglect, or to deny the needs of the body, to think of it as something not divine, is to neglect and deny that

1 Thns in the Shakta ritual the Sadhaka who takes the wine-eup pours the wine as a libation into the mouth of Kundali Shakti, the Shakti appearing in the form of himself.

^ A name of Shiva.

3 That is, the Mother of all appearing in the form of Her worshipper,

4 By BJ, Arobindo Ghose in the Arya.

TnEOIiETiOAt BASES OF THIS YOGA 297

greater life of wliioli it is a part, and to falsify the great doctrine of the unity of all and of the ultimate identity of Matter and Spirit. Governed by such a concept, even the lowliest physical needs take on a cosmic significance. The body is Shakti. Its needs are Shakti’s needs ; when man enjoys, it is Shakti who enjoys through him. In all he sees and does it is the Mother who looks and acts. His eyes and hands are Hers. The whole body and all its functions are Her manifestation. To fully realise Her as such is to perfect this particular manifestation of Hers which is himself. Man, when seeking to be the master of himself, so seeks on all the planes, physical, mental, and spiritual ; nor can they be severed, for they are all related, being but differing aspects of the one all-pervading Consciousness. Who is the more divinp, he who neglects and spurns the body or mind that he may attain some fancied spiritual superioihty, or he who rightly cherishes both as forms of the one Spirit which they clothe? Realisation is more speedily and truly attained by discerning Spirit in, and as, all being and its activities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path.^ If not I’ightly conceived, they may be impediments and the cause of fall, otherwise they become instruments of attainments ; and what others are there to hand ? A.nd so the Kularnava Tantra says : “ By what men fall, by that they rise.” When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Biiukti) ; and the repeated and prolonged Bhava produces at length that divine experience (Tattvajnana) which is liberation. When the Mother is seen in all

1 The first is tlie Tantrik method of applying Vedantio truth ; the second, the ascetic or Mayavadin method, with a gi-eatne,ss of its own, but le.ss conforming, I think, to the needs of the mass of men,

298 THE Sll OBlfTRES AND THE SERPENT POWeB

things, She is at length realised as She is when beyond, them all.

These general principles have their more frequent application in the life of the world before entrance on the path of Yoga proper. The Yoga here described is, however, also an application of these same principles in so far as it is claimed that thereby both Bhukti and Mukti are attained. Ordinarily it is said that where there is Yoga there is no Bhoga (enjoyment), but in Kaula teaching Yoga is Bhoga and Bhoga is Yoga, and the world itself becomes the seat of liberation (“ Yogo bhogayate, mokshayate sangsarah ”).^

In Kundali Yoga enjoyment (Bhoga), and powers (Siddhi) may be had at each of the centres to which the Central Power is brought and by continuance of the practice upward the enjoyment which is Liberation may be had.

By the lower processes of Hathayoga it is sought to attain a perfect physical body which will also be a wholly fit instrument by which the mind may function. A perfect mind again approaches, and in Samadhi passes into, pure Consciousness itself. The Hathayogi thus seeks a body which shall be as strong as steel, healthy, free from suffering, and therefore long-lived. Master of the body, he is master of both life and death. His lustrous form enjoys the vitality of youth. He lives as long as he has the will to live and enjoy in the world of forms. His death is the “ death at will,” when making the great and wonderfully expressive gesture of dissolution ^ he grandly departs. But it may be said the Hathayogis do get sick

1 Yogo bhogayate saksbat dusnkritain sukritayate Moksbayate hi sangsarab kauladbarme kiilesbvari,

(Kularnava Taiitra.)

2 Sangbaramudra, the gesture which signifies dissolution, I^ow I am about to die

TH BOB BTIOAL BASES OB THIS TOGA

and die. In the first place, the full discipline is one of difiicnlty and risk, and can only be pursued under the guidance of a skilled Guru. As the Goraksha Sanghita says, unaided and unsuccessful practice may lead not only to disease, but death. He who seeks to conquer the Lord of Death incurs the risk on failure of a more speedy conquest by Him. All who attempt this Yoga do not, of course, succeed, or meet with the same measure of success. Those who fail, not only incur the infirmities of ordinary men, but others brought on by practices which have been ill pursued, or for which they are not fit. Those, again, who do succeed, do so in varying degree. One may prolong his life to the sacred age of 84, others to 100, others yet further. In theoi’y, at least, those who are perfected (Sidd ha) go from this plane when they will. All have not the same capacity or opportunity through want of will, bodily strength, or circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor does modern life offer in general the opportunities for so complete a physical culture. All men may not desire such a life, or may think the attainment of it not worth the trouble involved. Some may wish to be rid of their body, and that as speedily as possible. It is therefore said that it is easier to gain liberation than deathlessness. The former may be had by unselfishness, detachment from the world, moral and mental discipline. But to conquer death is harder than this ; for these qualities and acts will not alone avail. He who does so conquer holds life in the hollow of one hand, and if he be a successful (Siddha) Yogi, liberation in the other. He has enjoyment and liberation. He is the Emperor who is master of the Avorld and the possessor of the bliss which is beyond all worlds. Therefore it is claimed by the Hathayogi that every Sadhana is inferior to Hathayoga.,

1 See my “ Shabti and Sbakta

The statements in the Tantras that this union is liberation (Mukti) 18 mere Stuti — that is, praise in the Indian fashion of the subject in hand, -which goes beyond the actual fact. The European reader who takes such statements au pied de la lettre and ridicules them makes himself (to the kno-wing) ridiculous. What actually happens in such case is a fugitive bliss, which, like all bliss, emanates from the Great Bliss, but is a pale reflection of it which nowise, in itself, secures immunity from future rebirth. It is the bliss of this lower Sadhana, as the union of Kundalini Shakti with Shiva is that of the higher.

3 As the Parapraveshika beautifully calls Her. Toginihridaya Tantra says, “ She is the heart, for from Her all things issue.”

^ This, as the Yogiiii Tantra says, is the coition (Maithuna) of those who are Yati (who have controlled their passions).

® This term indicates the enjoyment which arises from the union of male and female, which may be either of bodies or of their inner principles.

300 THE SIX OKNTEBS AND THE SERPENT POWER

The Hathayogi who rouses Kundalini gains various occult powei’S (Siddhi) and enjoyment thereby. At every centre to which he leads Kundalini he experiences a special form of bliss (Ananda) and gains special powers (Siddhi). If he has Vairagya for these he carries Her to the Shiva of his cerebral centre, and enjoys the Supreme Bliss, which in its nature is that of Liberation, and which, when established in permanence, is Liberation itself on the loosening of the spirit and body. She who “ shines like a chain of lights” — -a lightning-flash— in the centre of his body is the “ Inner Woman ” to whom reference was made when it was said, “ What need have I of any outer woman ? I have an Inner Woman within myself.” The Vira (“ heroic ”) I Sadhaka, knowing himself as the embodiment of Shiva (Shivo’ham), unites with woman as the embodiment of Shakti on the physical plane. ^ The Divya (“ divine ”) Sadhaka or Yogi unites within himself his own principles, female and male, which are the “ Heart of the Lord ” (Hridayam parameshituh) ^ or Shakti, and Her Lord Consciousness or Shiva. It is their union which is the mystic coition (Maithuna) of the Tantras.^ There are two forms of Union (Samarasya) ® —

THBOEBTIOAL BASES OF TH IS YOGA

I

namely, the first, which is the gross (Sthiila), or the union of the physical embodiments of the Supreme Consciousness ; and the second, which is the subtle (Sukshma), or the union of the quiescent and active principles in Consciousness itself. It is the latter which is liberation.

Lastly, what in a philosophical sense is the nature of the process here described ? Shortly stated, energy (Shakti) polarises itself into two forms — namely, static or potential (Eundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara ^oot support). It is the power which is the static support (Adhai’a) of the whole body, and all its moving Pranik forces. This centre (Kendra) of power is a gross form of Chit or Consciousness— that is, in itself (Svarupa) it is Consciousness and by appearance it is a power which, as the highest form of force, is a manifestation of it. Just as there is a distinction (though identity at base) between the supreme quiescent Consciousness and its active power (Shakti), so, when Consciousness manifests as energy (Shakti), it possesses the twin aspects of potential and kinetic energy. In Advaita Vedanta there can be no partition, in fact, of Reality. To the perfect eye of its Siddha the process of becoming is an ascription (Adhyasa) to the ultimate Real. To the imperfect eye of the Sadhaka— that is, the aspirant for Siddhi (perfected accomplishment)— to the spirit which is still toiling through the lower planes and variously identifying itself with them, becoming is tending to appear.

1 To the eye of Siddhi, to the spirit who is Udasina (simple ■witness

unmindful of the external world), becoming is Mhyasa and nothing

real (in the Indian sense of that term, as used by Shaugkara). Creation (Srishti) is Vivartta, or apparent and not real evolution (Parinama), Adhyasa! is attributing to something that which it does not reaUy possess.

THK SIX CKNTRES AND THE SERPENT POWER

and appearance is real The Shakta Tantra is a rendering of Vedantic truth from this practical point of view, and represents the world-process as a polarisation in Consciousness itself. This polarity as it exists in, and as, the body, is destroyed by Yoga, which disturbs the equilibrium of bodily consciousness which is the result of the maintenance of these two poles. In the human body the potential pole of energy, which is the supreme powmr, is stirred to action, on which the moving forces (dynamic Shakti) supported by it are drawn thereto, and the whole dynamism ^ thus engendered moves upward to unite with the quiescent Consciousness in the highest Lotus.* This matter has been so well put by my friend Professor Pramathanatha Mukhyopadhyaya that I cannot impi'ove on his account,* and therefore cite it in lieu of giving a further description of my own :

“ When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic energy in its physical aspect may be considered either as static or as dynamic, the former being a condition of equilibrium, the latter a condition of motion or change of relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equilibrated, the various elements of it holding one another

1 The projecting power of consciousness withdraws its projections into the sensual world, and the power of Consciousness merges in Consciousness itself.

3 Why here, it may be asked, seeing that Consciousness is all pervading ? True ; but there the tamasik force of Maya is at its lowest strength. Therefore Consciousness is reached there.

3 In a letter to me, in reply to one of mine answering some inquiries made by him as regards this Yoga. He wrote that my letter had suggested certain ideas “ on a subject of supreme interest pbilosopbically and practically in tbe life of a Hindu,” which I reproduce in the text. The bracketed translations of tbe Sanskrit words are mine.

I’fiEOEETIOAL BASES 0® THtS TOGA OOd

ill check (or, as the mathematicians "will say, the algebraic Slim of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The important thing to note is this polarisation of Shakti into

two forms— static and dynamic.

“ In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special ‘ vital force ’ or not) polarises itself into two similar forms — anabolic and katabolic— one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two coexistent or concurrent activities.

“In the mind or experience also this polarisation or polarity is patent to reflection. In my own writings ^ I have constantly urged this polarity between pure Chit and the stress which is involved in it : there is a stress or Shakti developing the mind through an infinity of forms and changes ; but all these forms and changes are known as involved in the pure and unbounded ether of awareness (Chidakasha). This analysis therefore exhibits the primordial Shakti in the same two polar forms as before static and dynamic— and here the polarity is most fundamental and approaches absoluteness.

“ Lastly, let us consider for one moment the atom of modern science. The chemical atom has ceased to be an atom (indivisible unit of matter). We have instead fte electron theory. According to this, the so-called atom is a miniature universe very much like our own solar system. At the centre of this atomic system we have a charge of positive electrioty round which a cloud of negative charges (called electrons) is supposed to revolve, just as myriads of planets and smaller bodies revolve round the sun. Ihe

1“ Approaches to Truth,” “The Patent Wonder,” valuable presentments in modern terms of the ancient Vedantic teaching.

I A k

S04 THli sit OBiJDRES AN£> tHfe SEEfEMT EoWfift

positive and the negative charges hold each other in check, so that the atom is a condition of equilibrated energy, and does not therefore ordinarily break up, though it may possibly break up and set free its equilibrated store of energy, as probably it does in the emanations of the radium. What do we notice here ? The same polarity of Shakti into a static and a dynamic partner— m^., the positive charge at rest at the centre, and the negative charges in motion round about the centre : a most suggestive analogy or illustration, perhaps, of the cosmic fact. The illustration may be carried into other domains of science and philosophy, but I may as well forbear going into details. For the present we may, I think, draw this important conclusion ; .

“ Shakti, as manifesting itself in the universe, divides itself into two polar aspects — static and dynamic — which implies that you cannot have it in a dynamic form without at the same time having it in a corresponding static form, much like the poles of a magnet. In any given sphere of activity of force we must have, according to this cosmic principle, a static background— Shakti at rest or ‘ coiled,’ as the Tantras say. ^

“ Before I proceed, let me point out what I conceive to be the fundamental significance of our Tantric and Pauranic Kali. This figure or Murti is both real and symbolic, as indeed every Murti in the so-called Hindu mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self-manifest) and Nishkriya (actionless). At the same time, apart from and beyond Consciousness there can be nothing — no power or Shakti — hence the Divine Mother stands on the bosom of

THEORETICAL BASES OP THIS TOGA

the Divine Father. The Mother Herself is all activity and Griinamayi (in Her aspect as Prakrit! composed of the Grunas). Her nakedness means that, though She encompasses all, there is nothing to encompass Herself; her darkness means that She is inscrutable, Avang-manasagocharii (beyond the reach of thought and speech). Of course, this is no partition of reality into two (there lies the imperfection of the Sangkhya doctrine of Purusha and Prakrit!, which is otherwise all right), but merely polarisation in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is G-unashraya (support of Gunas) as well as Gunamaya (whose substance is Gunas) ; Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi.

“ Your suggestive hint ^ makes the nature of the Kundali Shakti rather clear to me. You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti (collectivity) in relation to which the Kundali in the bodies is only the Vyashti (individual) : it is an illustration, a reproduction on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole— that of macrocosmic Shakti— should therefore be found in the Kundali. That law we have seen to be the law of polarisation into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarisation. Now, the Kundali coiled three times and a half at the Muladhara is the indispensable and unfailing static background of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of

1 That Kundalini is the static Shakti.

the body, w'hicli is dynamic ; the working the body necessarily presupposes and finds such a static support, hence perhaps ^ the name IVIuladhara, the fundamental support.

In one sense, the static Shakti at the Muladhara is necessarily coexistent with the creating and evolTing Shakti of the body, because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the Shakti left over (you have yourself pointed this out, and the italics are yours) after the Prithivi— the last of the Bhutas^ — has been created, a magazine of power to be drawn upon and utilised for further activity, if there should arise any need for such. Taking the two senses together (yours as well as mine), Shakti at the Muladhara is both coexistent with every act of creation or manifestation and is the residual effect of such act— both cause and effect, in fact— an idea which, deeply looked into, shows no real contradiction. There is, in fact, what the physicist will describe as a cycle or circuit in action. Let us take the impregnated oyiixn—the earliest embryological stage of the living body. In it the Kundali Shakti is already presented in its two polar aspects : the ovum, which the mother-element represents, one pole (possibly the static), and the spermatazoon, which is the father-element, represents the other (possibly the dynamic).* From their fusion proceed those processes which the biologist calls differentiation and integration ; but in all this process of creation the cycle can be fairly easily traced. Shakti flows out of the germinal cell (fertilised ovum), seizes upon foreign matter, and assimilates it, and thereby grows in bulk ; divides and subdivides itself, and then again co-ordinates all its divided parts into one organic whole. Now in all this

1 Oertainlj.

2 Tlie process of fertilisation is dealt with in the Matrikahheda Tantra.

THEORETICAL BASKS OE THIS TOGA

■we have the cycle. Seizing upon foreign matter is an outwardly directed activity, assimilation is an inwardly directed activity or return current; cell division and multiplication is an outwardly directed operation, coordination is inwardly directed ; ^ and so on. The force in the germ-cell is overflowing, but also continuously it is flowing back into itself, the two operations presupposing and sustaining each other, as in every circuit. The given stock of force in the germ-cell, which is static so long as the fusion of the male and female elements does not take place in the womb, is the necessary starting-point of all creative activity ; it is the primordial cause, therefore, in relation to the body — primordial as well as constantly given, unceasing. Qn the other hand, the reaction of every creative action, the return current or flowing back of every unfolding overflow, constantly renews this starting force, changes it without changing its general condition of relative equilibrium (and this is quite possible, as in the case of any material system) ; the force in the germ-cell may therefore be also regarded as a perpetual effect, something left over and set against the working forces of the body. Many apparently inconsistent ideas enter into this conception, and they have to be reconciled.

" “1. We start with a force in the germ-cell which is statical at first (though, like a dicotyledon seed, or even a modern atom, it involves within itself both a statical and a dynamical pole ; otherwise, from pure rest, involving no possibility of motion, no motion could ever arise). Let this be the Kundali coiled.

“ 2. Then there is creative impulse arising out of it ; this is motion out of rest. By this, the Kundali becomes partly static and partly dynamic, or ejects, so to say, a dynamic pole out of it in order to evolve the body, but ^ This outflow and inflow is a eotninon Tan trik notion.

remaining a static pole or background itself all along. In no part of the process has the Kundali really uncoiled itself altogether, or even curtailed its three coils and a half. Without this Muladhara Shakti remaning intact no evolution could be possible at all. It is the hinge upon which everything else turns.

“ 3. Each creative act again reacts on the Muladhara Shakti, so that such reaction, without disturbing the relative rest of the coiled Shakti, changes its volume or intensity, but does not curtail or add to the number of coils- For instance, every natural act o£ respiration reacts on the coiled Shakti at the Muladhara, but it does not commonly make much difference. But Pra nay ama powerfully racts on it, so much so that it awakes the dormant power and sends it piercing through the centres. Now, the common description that the Kundali uncoils Herself then and goes up the Sushumna, leaving the Muladhara, should, I thinkj be admitted with caution. That static background can never be absolutely dispensed with. As you have yourself rightly observed, ‘ Shakti can never be depleted, but this is how to look at it.’ Precisely ; the Kundali, when powerfully worked upon by Yoga, sends forth an emanation or ejection in the likeness of Her own self (like the ‘ ethereal double ’ of the Theosophists and Spiritualists) which pierces through the various centres until it becomes blended, as you point out, with the Mahakundali of Shiva at the highest or seventh centre. Thus, while this ‘ ethereal double ’ or selfejection of the coiled power at the Muladhara ascends the Sushumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an oversaturated ^ electro-magnetic machine ; or, rather, it is like the emanations of radium which do not sensibly detract from the energy contained in it. This last, perhaps,

1 Overcliarged.

THBOBETIOAL BASES OF THIS TOGA

is the closest physical parallel of the case that -we are trying to understand. As a -well-known passage in the TJpanishad has it, ‘ The whole (Puma) is subtracted from the whole, and yet the whole remains.’ I think our present case comes very near to this. The Eundali at the Muladhara is the whole primordial Shakti in monad or germ or latency ; that is why it is coiled. The Kundali that mounts up the NMi is also the whole Shakti in a specially dynamic form — an eject likeness of the Eternal Serpent. The result of the last fusion (there are successive fusions in the various centres also) in the Sahasrara is also the whole, or Puma. This is how I look at it. In this conception the permanent static background is not really depleted, much less is it dispensed with.

“4. When again I say that the volume or intensity of the coiled power can be affected (though not its configuration and relative equilibrium), I do not mean to throw up the principle of conservation of energy in relation to the Kundali, which is the embodiment of all energy. It is merely the conversion of static (potential) energy into dynamic (kinetic) energy in part, the sum remaining constant. As we have to deal with infinities here, an exact physical rendering of this principle is not to be expected. The Yogi therefore simply ‘ awakens,’ and never creates Shakti. By the way, the germ-cell which evolves the body does not, according to modern biology, cease to be a germ-cell in any stage of the complicated process. The original germ-cell splits up into two : one half gradually develops itself into the body of a plant or animal — this is the somatic cell ; the other half remains encased within the body practically unchanged, and is transmitted in the process of reproduction to the offspring— that is, the germ-plasm. Now, this germ-plasm is unbroken through the whole line of propagation. This is W eismann .s

THE SIX CINTBES AND TAB SEEPENT POWER

doctrine of ‘continuity of tbe germ-plasm,’ whicb has been widely accepted, though it is but an hypothesis.”

In a subsequent postscript the Professor wrote

“1. Shakti being either static or dynamic, every dynamic form necessarily presupposes a static background. A purely dynamic activity (which is motion in its physical aspect) is impossible without a static support or ground (Adhara). Hence the philosophical doctrine of absolute motion or change, as taught by old Heraclitus and the Buddhists and by modern Bergson, is wrong ; it is based neither upon correct logic nor upon clear intuition. The constitution of an atom reveals the static-dynamic polarisation of Shakti ; other and more complex forms of existence also do the same. In the living body this necessary static background is Muladhara, where Shakti is Kundali coiled. All the functional activity of the body, starting from the development of the germ-cell, is correlated to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic creation, too, ending with the evolution of Prithivi Tattva (it is, however, an unending process in a different sense, and there perhaps Henri Bergson, who elaims that the creative impulse is ever original and resourceful, is right), also presupposes a cosmic static background (over and above Ghidakasha — ether of Consciousness), which is the Mahakundali Shakti in the Chinmayadeha (body of Consciousness) of Parameshvara or Parameshvarl (the Supreme Lord in male and female aspect). In the earliest stage of creation, when the world arises only as a mist in Divine Consciousness, it requires, as the principle or pole of Tat (That), the correlate principle or pole of Aham (I) ; in the development of the former, the latter serves as the static background. In our own experiences, too, ‘apperception’ or consciousness of self is the sustaining background — a string, so to say, which holds together all the loose

THEOEETICAI, BASES OP THIS YOOA

beads of onr elements of feeling. The sustaining ground or Adhara, as the seat of static force, therefore is found, in one forni or other, in every phase and stage of creative evolution. The absolute or ultimate form is, of course, Ohit-Shakti (Consciousness as power) itself, the unfailing light of awareness about which our Gayatri (Mantra) says: ‘ Which sustains and impels all the activities of Buddhi.’ This fact is symbolised by the Kali-murti : not a mere symbol, however.

“2. My remarks about the rising or awakening of the Serpent Power at the Muladhara have been, perhaps, almost of the nature of a paradox. The coiled power, though awakened, uncoiled, and rising, never really stirs from its place; only a sort of ‘ ethereal double ’ or ‘ eject ’ is unloosed and sent up through the system of centres. Now, in plain language, this ethereal double or eject means the . dynamic equivalent of the static power concentrated at the Mhla, or root. Whenever by Pranayama of Bijamantra, or any other suitable means, the Muladhara becomes, like an electro-magnetic machine, oversaturated (though the Kundali Shakti at the Mula is infinite and exhaustless, yet the capacity of a given finite organism to contain it in a ■static form is limited, and therefore there may be oversaturation), a dynamic or operative equivalent of the static power is set up, possibly by a law similar to Nature’s law of induction, by which the static power itself is not depleted or rendered other than static. It is not that static energy at the Miila wholly passes over into a dynamic form — the coiled Kundali leaving the Mula, thus making it a void ; that cannot be, and, were it so, all dynamic operation in the body would cease directly for want of a background. The coiled power remains coiled or static, and yet something apparently passes out of the M'u.la — viz., the dynamic equivalent. This paradox can perhaps be explained in two ways ;

312 THU SIX CENTBES AND THE SEEPENT POWER

“ (ffl) One explanation was suggested in ray main letter. The potential Kundali Shakti becomes partly con vertM into kinetic Shakti, and yet, since Shakti, even as given in the Mula-centre, is an infinitude, it is not depleted : the potential store always remains unexhausted. I referred to a passage in the Upanishad about Purna. In this case, the dynamic equivalent is a partial conversion of one mode of energy into another. In Laya-yoga (here described) it is ordinarily so. When, however, the infinite potential becomes an infinite kinetic — when, that is to say, the coiled power at the Mula becomes absolutely uncoiled — we have necessarily the dissolution of the three bodies (Sthula, Linga, and Karana— gross, subtle, causal), and consequently Videhamukti (bodiless liberation), because the static background in relation to a particular form of existence has now wholly given way, according to our hypothesis. But Mahakundali remains; hence individual Mukti (liberation) need not mean dissolution of Samsara (transmigrating worlds) itself. Commonly, however, as the Tantra says, ‘ Pitva pitva punah pitva,’ etc. ^

“ (fe) The other explanation is suggested by the law of induction. Take an electro-magnetic machine ; ^ if a suitable substance be placed near it, it will induce in it an equivalent and opposite kind of electro-magnetism * without losing its own stock of energy. In conduction, energy flows over into another thing, so that the source loses and the other thing gains what it has lost, and its gain is similar in kind to the loss. Not so induction. There the source does not lose, and the induced energy is equivalent and opposite in kind to the inducing energy. Thus a

I “ Having drunk, having drunk, having again drunk,” a passage in the Knlarnava Tantra signifying not actual drinking (as some suppose), but repeated raising of Kundaiini.

We may say “ Take a magnet ” and “ magnetism ”.

THEOBETIOAL BASES OF THIS TOGA

positive charge will induce an equivalent negative charge in a neighbouring object. Now, shall we suppose that the Muladhara, when it becomes over-saturated, induces in the neighbouring centre (say, Svadhishthana) a dynamic (not static) equivalent ? ^ Is this what the rise of the Serpent Power really means ? The explanation, I am tempted to think, is not perhaps altogether fantastic.”

In reply to this highly interesting and illustrative account of my friend, 1 wrote suggesting some ditkculties in the way of the acceptance of his statement that Kundali-Shakti did not, in fact. Herself uncoil and ascend, but projected upwards an emanation in the likeness of Her own self. The difficulty I felt was this: In the first place, the Yoga books, to which full credence must be given in this matter, unequivocally affirm that Kundali Herself does, in fact, ascend. This is borne out by some inquiries made of a Tantrik Pandit very familiar with his Shastra * after the receipt of the letter quoted. As the body of the Yogi still lives, though in an inert corpse-like condition, when consciousness of it is lost, I asked him how the body was sustained when Kundali left Her central abode.

■ His answer was that it was maintained by the nectar which flows from the union of Shiva and Shakti in the Sahasrara, This nectar is an ejection of power generated by their union. If Kundali does not ascend, but a mere emanative spark of Her, how (he further asked) is it that the body becomes cold and corpse-like? Would this follow if the power, still remained at its centre, and merely sent forth a dynamic equivalent of itself ? There were further difficulties

1 Here is the seat of the first moving, or PashyantI Shahda.

2 Though not practising himself, his brother, from whom he had learnt, was an adept in this Toga. His statements I have always found of peculiar value. It must, however, be remembered that, however learned or practised a Pandit or Yogi may be, it is possible for him to be ignorantof the scientific implications of his doctrine and practice.

I' I

814 THE sii OBliTBES AND THE SEEPENT POWER

in tHe theory put forward by my friend, though it may be that there are also difficulties in the acceptance of the statement that the Muladhara is entirely depleted of the great power. I suggested that Kundali was the static centre of the whole body as a complete conscious organism, and that each of the parts of the body and their constituent cells must have their own static centres, which would uphold such parts and cells; and that the life of the body, as a collection of material particles (from which the general organic consciousness as a whole was withdrawn), was sustained by the nectar which flowed from Kundali Shakti when in union with Shiva in the Sahasrara. In reply. Professor P. Mukhopadhyaya dealt with the matter as follows :

“ According to my presentation of the case, something

— viz., a dynamic equivalent or ‘ operative double ’ ^^is

certainly sent forth from the Muladhara, but this basic centre or seat is not depleted or rendered void of static energy in consequence of that operation. The Mula (root), as the seat of static or coiled power, can never be dispensed with. It is the sine qua non of all functions of the triple body (gross, subtle, causal). It is, so to say, the buffer or base against which any activity of the Jiva (embodied consciousness) must react or recoil, like a naval or any other kind of heavy gun against its base or emplacement. Thus, while the dynamic or uncoiled Shakti ascends the axis, the static or coiled Shakti retains its place at the Mula, and remains as the very possibility of the dynamic upheaval. The ascending power is simply the dynamic counterpart of the static ground. To say that Kundali leaves its place and ascends is only to say that it ceases to be Kundali and becomes dynamic. The ascending power is therefore uncoiled or non-Kundali power; it is the dynamic expression of the Kundali power. So far all can

THEOEETICAL BASES OF THIS YOGA

I

agree. But the question is : Is the Mula depleted or deprived of all power (especially coiled power) when that dynamical expression leaves it and ascends the axis ? Is the dynamic expression wholly at the expense of the static ground ? Should the latter cease in order that the former may commence?

“ Here, I think, I must answer in the negative. It is a case of power leaving as well as remaining — leaving as dynamic and remaining as static ; it is the case of the Kundali being uncoiled in one aspect or pole and remaining still coiled in another aspect or pole. A paradox, perhaps, but, like most paradoxes, it is likely to be true.

“ Is scriptural authority, which, by -theby, I hold in utmost reverence, really challenged by this interpretation ? The nature of the dynamic equivalent and its relation to the static background have been indicated in the previous two communications, and I need not dilate on them. I have claimed, throughout that the Muladhara, as the seat of static (ie., coiled) power, can never be rendered a vacuum in relation to such power except in, the circumstances of Videhamukti (bodiless liberation), when the triple body (gross, subtle, causal) must dissolve, I think, also, that the point of view which you have taken can be reconciled with this interpretation of the matter. The Kundali Shakti is the static aspect of the life of the whole organised body, as you say rightly. The relation between the lives of the individual cells and that of the whole organism is not clearly understood in science. Is the common life a merely mechanical resultant of the lives of the individual cells, or are the lives of the individual cells only detailed manifestations of the common life ? In other words, is the common life cause and the cell-lives effects or vice versa ? Science is not yet settled on this point. As a subscriber to the Shaktivada (doctrine of Shakti) I am inclined,

THE SIX CJEOTEES AND THE SEEPENT POWEE

however, to give primacy to the common life ; in the germcell itself the common life is given in substance, and the whole development of the Jivadeha (Jiva body) is only the detailed carrying out in particulars of what has been already given in substance, according to the principle of Adrishta (Karma). Nevertheless, I am quite willing to concede to the individual cells lives of semi-independence. ‘ Semi,’ because they require to be sustained to a considerable degree by the life of the whole. Benefit or injury to the life of the whole reacts on the condition of the cells ; the death of the whole life is followed by the death of the cells, and so on. ’

" Now, in every cell there is, of course, static-dynamic polarity ; in the whole organism, also, there is such polarity or correlation. In the whole organism the static pole or correlate is the coiled power at the Muladhara, and the dynamic correlate is the operative power (the five Pranas vis., Prana, Apana, Samana, tJdana, and Vyana), which actually carries on the various functions of the body. Ordinarily, therefore, this dynamic power is distributed over the whole body, vitalising not merely the larger tissues, but the microscopic cells. Now, the devitalisation (as you say) of the body in Kundaliyoga or Shatchakrabheda is due, I venture to think, not to the depletion or privation of the static power at the Muladhara, but to the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so that the dynamic equivalent which is set up against the static background or Kundali Shakti is only the diffused fivefold Prana gathered home — withdrawn from the other tissues of the body — and concentrated in a line along the axis. Thus ordinarily the dynamic equivalent is the Prana diffused over all the tissues ; in Yoga it is converged along the axis, the static equivalent or Kundali Shakti enduring in both cases. Thus also the polarity or

THEORETICAL BASES OP THIS TOGA

correlation is maintained: in the former case between Shakti at Mhladhara and the diffused Prana ; in the latter case between Shakti at Mula and the conTerged Prana along the axis. This will perhaps adequately explain coldness, increased inertia, insensibility, etc., of the rest of the body in Kundali Yoga of which you write. Oommonly in Yoga this withdrawal and convergence of Prana is incomplete ; the residual Prana, together with the lives of the cells, keeps the body alive, though inert or corpselike. In the case of complete withdrawal and focussing, the cells will die and the body disintegrate.

“ On the other hand, if the coiled power were simply and wholly Uncoiled (ie., dynamised) in Kundali Yoga, then there should be an excess rather than a defect of vitality all over the body ; nothing would be subtracted from the already available dynamic energy of the body, but something would be added to it on account of the static power at the Miila being rendered kinetic, and going up the

axis and influencing neighbouring tissues.

“ Hence I should venture to conclude that the static power at the base of the axis, without itself being depleted or rendered other than static, induces or produces a dynamic equivalent which is the diffused Prana of the body gathered and con verged along the axis. 1 he states in the process may thus be summarily indicated :

“1, To begin with, there is coiled power at the base of the axis and its necessary correlate, the dynamic Prana, diffused all over the body in the five forms.

“2. In Kundali Yoga some part of the already available dynamic Prana is made to act at the base of the axis in a suitable manner, by which means the base or particularly the four-petalled Padma (lotus) which represents this centre — becomes over-saturated, and reacts on the whole diffused dynamic power (or Prana) of the body by

318 THE SIX OENTEES AHD THE SEEPENT POWER

withdrawing it from the tissues and converging it alonff he line of the axis. In this way the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. This is what the rising of the serpent perhaps means, ^

“ (ft) In thus reacting, the coiled power has not lost Its general equilibrium or static condition.

“ (6) The modus operandi of this reaction is difficult to indicate, _ but it is probably (as suggested in my previous communications) either (i) a partial conversion* of the infinite coiled power into the sort of influence that can bus gather the diffused Prana, and converge it in its own resultant line along the axis, or (ii) an inductive action, analogous to electro-magnetic action, by which e ranas ^ are collected and converged. In this latter w ^ there IS no need for conversion of the static energy. W e Shall have perhaps to choose between, or rather coordinate, these two explanations in understandinothe mo^ us operandi. In mathematical language, the diffused Prana is a scalar quantity (having magnitude, but no irection), while the converged Prana is a vector quantity (having both magnitude and definite direction). ^

V 1 ^1’® witnessing with a Divya-

chakshu (inner eye) the progress of Kundali Yoga. ThLe

thrM-®]/-'''’ (Tadit) is vming from

e IWadhara, and gathering momentnm in going op

from Ohakra to OhiAra, till the consummation if reached

But look back and behold the Kulakundalini is also

there at the Mula coiled three times and a half round the

Svayambhu Linga. She has left anti

tstarorl ov,.! • ^ ^ ^nd yet remained or

sta^ ed, and is again coming back to Herself. Is not this

vision supported by scriptural authority and the experience of the Yogi ? ” ^

THEORETICAL BASES OF THIS TOGA

Putting aside detail, the main principle appears to be that, when “ wakened,” Kundali Shakti either Herself (or as my friend suggests in Her eject) ceases to he a static power which sustains the world-consciousness, the content of which is held only so long as She “sleeps,” and, when once set in movement, is drawn to that other static centre in the thousand-petalled lotus (Sahasrara), ^hich is Herself in union with the Shiva-consciousness, or the consciousness of ecstasy beyond the world of forms. When Kundall “ sleeps ” man is awake to this world. When She “awakes” he sleeps— that is, loses all consciousness of the world and enters his causal body. In Yoga he passes beyond to formless Consciousness.

I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other, ^ and that the Samadhi (ecstasy) attained thereby is more perfect. The reason which they allege is this : In Dhyanayoga ecstasy takes place through detachment from the world and mental concentration, leading to vacuity of mental operation (Vritti), or the uprising of pure Consciousness unhindered by the limitations of the mind.^ The degree to which this unveiling of consciousness is effected depends upon the meditative powers (dnanashakti) of the Sadhaka and the extent of his detachment from the world. On the other hand Kundali, who is all Shaktis, and who is therefore Jnanashakti itself, produces, when awakened by the Yogi, full

1 I do not say either that this is admitted or that it is a fact. Only he who has had both true spiritual experience and has been through this Yoga can say. I merely here state the facts. See the criticism, ante, at p. 277. Another is perhaps suggested by the distinction made m the Buddhist Tantras between natural and artificial Samadhi.

2 What, I believe, the Christian Scientist calls the “ mortal mind In Indian doctrine mind is a temporal and limited manifestation of the unlimited eternal Consciousness. As the states aye different, two terms are better than one.

THE StX OENTEES AND THE SEBPBNT POWER

J Dana for him. Secondly, in the Samadhi of Dhyana Yoga there is no rousing and union of Kundali Shakti, with the accompanying bliss and acquisition of special powers (Siddhi). Further, in Kundali Yoga there is not merely a Samadhi through meditation, but through the central power of the Jiva, a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundali Yoga not only the mind, but the body in so far as it is represented by its central power (or, may be, its eject), is actually united with Shiva. This union produces an enjoyment (Bhukti) which the Dhyanayogi does not possess. Whilst both the Divya Yogi and the Vira Sadh aka have enjoyment (Bhukti), that of the former is infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vira Sadhaka is but a reflection'' of it on the physical plane, a welling up of the true bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have liberation (Mukti), this word is used in Vira Sadhana in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhava or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sadhana into the literal liberation of the Yogi. He, in its fullest and literal sense, has both Injoyment (Bhukti) and Liberation (Mukti). Hence its claim to be the Emperor of all Yogas.

However this may be, I leave at this point the subject, with the hope that others will continue the inquiry I have here initiated. It, and other matters in the Tantra Shastra, seem to me (whatever be their inherent value) worthy of an investigation which they have not yet received.

I

DESCRIPTION OF THE SIX CENTRES

(SHATOHAKRA NIEtPANA)

Preliminary Verse

Now I speak of the first sprouting shoot (of the Yoga plant) of complete realisation of the Brahman, which is to he achieved, according to the Tantras, by means of the six Chaki’as and so forth in their proper order.

’ COMMENTART

He alone who has become acquainted with the wealth ^ of the six Lotuses^ by Maha-yoga is able to explain the inner principles 3 thereof. Not even the most excellent among the wise, nor the oldest (in experience), is able, without the mercy of the Guru, ^ to explain the inner principles ^ relating to the six Lotuses, replete as they are with the greatness of Shu, ba, and Ha.

Now, the very merciful Purnananda Svami, wishful to rescue the world sunk in the mire of misery, takes that task upon

^ Parichita-s/iafiambhoja-vibhava.

2 That is, the SAa^-ohakra ; six centres, which are : Muladhara Svadhis7i^Ilana, Manipura, Anahata, Vishuddha, and Ajna.

3 Antas-tattva— f.e., relating to the sAaichakra.

< Kripa-natha, Lord of Mercyf.e., the Guru.

5 S&a, Sa, Ha. b’^aFinal Liberation. _SaKnowledge. Ha= Supreme Spirit ; also Brahma, Yishnn, and Shiva, respectively.

THE SIX CENTEES AND THE SEEPENT POWER

himself. He does so to guide Sadhakas ; ^ to impart Tattvajnana,^ which leads to Liberation ; and also with the desire of speaking of the union of Kundalini with the six Chakras.-^

(Atha). — ^The force of this particle is to show the connection of this book with the Author's work entitled Shri'- tattva-chintama?ii, the first five chapters of which deal with the rites and practices preliminary to /SAa^-chakranirupawa. ^ In this book he speaks of the first shoot of the realisation of the Brahman.

Paraniananda (Supreme Bliss) means Brahman, Who, says Shruti, is Eternal (Nityam) and knowledge (Yijnmam) and Bliss (Anandam)

FoUoiving the Tantras '' (Tantrtousare?ia) — i.e., following the authority of the Tantras.^

First sprouting shoot’' (Prathamangkura)— f.e., the first steps which lead to realisation of the Brahman. The first cause of such realisation is achieved by knowledge of the six Chakras, the NadTs, and so forth, which is the Tantrika Yoga Sadhana.

Complete realisation'' (Nirvaha). — The Sanskrit word means '' accomplishment " ; here, it is the accomplishment of the immediate experiential realisation of the Brahman. ^

'' Achieved by means of the six Chakras and other things " (iSAai-chakradi-kramodgata) — i.e., attained by ^ meditating on the

^ Those who practise Sadhana, or spiritual discipline ; here aspirants for Yoga.

2 Tattva-jnana=Brahma-jnana, or Brahman-knowledge.

3 The Devi as Shabda Brahman (Shabda-brahma-rfipa Kundalini, V. 2, post) in the world of the body (PiwdawrZa), or K^Audra-brahmanda (microcosm). Verse 10 describes Her as She who maintains all beings in the world by inhalation and exhalation. Unmanifested “ sound assumes the form of Kuwdali in the animal body (vv. 10, 11).

^ MulMhara, etc.

s ^^Aa^-chakra-nirupawa. NTirupa^za^ investigation, ascertainment into, and of, the six Chakras. This forms the sixth chapter of Purnananda’s Shri-tattva-chintamawi.

® In which is to be found a detailed description of the process here described, known as SAa^-chakra-hheda, or piercing of the six Chakras.

7 The ‘‘ nerves,” or channels of energy (see v. 2). Nadi is derived from the root nad, “ motion,” and means a channel (Vivara). f Brah ma-saksAMkara-rupa-nisApattiA.

® ‘ Attained by.” This is Udgata, which literally means ** sprung^ 4(.out of ” or “ sprouted out of ”.

DESGEIPTION OF THE SIX CENTRES 3

six Chakras, ; Muladhara, SvadhisJi£/iana, Manipura, Anahata, Vishuddha, and Ajna and other things,^ viz , : on the Nadis®, the Linggas/ the five Elements,^ Shiva, Shakti, etc., connected with the six Chakras, in their order.

The order (Krama) is, first, meditation on them, next awahening of Kmidalinl, and Her passage to the Brahma lotus and then Her return therefrom ; the union of Shiva and Shakti, etc., and so forth.

Order (Krama) by which it is attained, and this is the same as Yoga practice. .

The Author in substance says : 1 speak of the first step

(Angkura) of the practice which is the First Cause of the immediate or experiential realisation ^ of the Brahman, brought about by a knowledge of the six Chakras, as is laid down in the Tantras.’^

1 According to Sbangkara, by ‘‘ other things ” are meant the Sahasrara, etc. This Shangkara here and hereafter referred to is a commentator on this work, and not the philosopher Shangkaracharyya.

3 In three of the Chakras — viz.y Svayambhu, Yawa, and Itara.

^ Vyoma-panchaka.

5 Brahma-sak^Ziat-kara.

THE SIX CENTRES AND THE SEBPENT POWEE

ipiwi and Sflryyarupa,

DESGEIPTION OF THE SIX OENTRlS-

“ — Tins is the the Mckbotie or spinal

column, extending from the Mula (root) or Muladhara to the neck. This will be explained later. .

Placed on the left and the right (Savya-dak^fee msh^niie)

^[ These two Ida is placed on the left, ahd the

Pinggala on the right of the Meru ” says the Bhuta-shuddhi Tantra. The Sammohana Tantra ^ speaks of their likeness to the Sun and Moon as follows :

The Ida Nad! on the left is pale, and is in the nature of the Moon ^ (Chandrasvarupi?a) . She is the Shakti-rupa Devi, ^ and the very embodiment of nectar (Amrita-vigraha). On the right is the masculine Pinggala, in the nature o£ the Sun. She, the gi’eat Devi, is Rudi-atmika,^ and is lustrous red like the filaments of the pomegranate flower.’^

These two hladis go upward singly from the Mula {i,e., Muladhara), and, having reached the Ajna Chakra, proceed to the

The Yamala says : On its (i.e., the Meru’sj left and right are Ida and Pinggala. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils. ’

The above passage shows the twofold and differing positions of the two Nadis. They go upward alternating from left

' to right and right to left, and going round the Lotuses (Pad ma)

I they form a plait and go to the nostrils.

i Elsewhere they are described as being placed like bows :

Know that the two Nadis Ida and Pinggala are shaped like

Also^ : ^SShe who is connected with the left scrotum is I united with the Snshumna, and, passing near by the right

^ Oh. iv, 5 — 6. The seventh verse, which is not quoted by the I Commentator, runs: “Inside, the Meru, she who extends from the

Mula to the place of Brahman is the fiery Su 5 ?ium«a, the very sell o L all knowledge.”

tr- ® Cf. Rudrayainala, Oh. NXYII, v. 51.

I' 3 Shakti-rupa — the Devi as Shakti or female”.

; ^ Rudratmika — that is, of the nature of Rudra or “ male

- ^ Passage is from Prapanchasara (Vol. Ill, Tantrik Texts), Oh. !■>

I vv. 81, 82. There is a variant reading nadika for nasikA

THE SIX GENTRES AND THE- SEIiFENT POWEE

In tlie space outside tlie Meru,^ placed on the left and the rightj are the two Shiras/ Shashi^ and Mihira.^ The Narii ^nshnmndi whose substance is the threefold G-nwas/ is in the middle. She is the form of Moon, Sun, and Fire Her body, a string of blooming Dhiistiira'^ flowers, extends from the middle of the Kanda® to the Head, and the Vajra inside Her extends, shining, from the Me^ZAra® to the Head.

Now, Yoga like that which is about to be spoken of cannot be achieved without a knowledge of the six Chakras and the Nadfs; the Author therefore describes the relative Nadis in this and the following two verses.

In the space out$ide '^\ (Vahya-pradeshe) the two Nadis. Shashi* and (Shashi-mihira-shire=the two Nadis or Shiras,

Shashi and Mihira). Shashi;Ohandra (Moon) ; MihiraSurjya (Sun). These two Nadis, which are in the nature of the Moon and Sun,^^ are the Nadis, Ida and Pinggala.

1 The spinal column.

2 Nadis.

^ Moon— that is, the feminine, or Shakti-riipa Nadi Ida, on the left.

^ Sun, or the masculine Nadi Pinggala, on the right.

5 Meaning either (v, post) the Gums, Sattva, Rajas, and Tamas ; or, as ‘‘strings,” the Nadi SusAumm with the Nadi Yajra inside it, and the Nadi Chitriwi within the latter.

^ That is, as Chitrki, Yajriwi and Sn^/iumm.

Dhatura fashios.

s The root of all the Nadis (®. post), Kanda=Bulb.

® Penis.

Chandrasvarupiwi and Suryyarupa.

DESCRIPTION OP THE SIX OENTRES-

— Tliis is t the backbone or spinal

column, extending from the Mula (root) or Muladhara to the neck. This will be explained later, • '

Placed on the left and the right (Savya-dak^he nishdinne) .

“ These two NadisP'-‘^ The Ida is placed on the left, and the Pinggala on the right of the Meru says the Bhiita^shuddhi Tantra. The Sammohana l^’antra ^ speaks of their likeness to the Sun and Moon as follows :

/^The Ida Nad? on the left is pale, and is in the nature of the Moon (Chandrasvai upiui) . She is the Shakti-rupa Devi, ^ and the very embodiment of nectar (Amrita-vigraha). On the right is the masculine Pinggala, in the nature o£ the Sun. She, the great Devi, is Eudratmika,^ and is lustrous red like the filaments of the pomegranate flower.’^

These two Nadis go upward singly from the Mula (^e., Muladhara), and, having reached the Ajna Chakra, proceed to the nostrils.'

The Yamala says : On its (i.e., the Meru's) left and right are Ida and Pinggala. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils.”

The above passage shows the twofold and differing positions of the two Nadis. They go upward alternating from left to right and right to left, and going round the Lotuses (Padma) they form a plait and go to the nostrils.

Elsewhere they are described as being placed like bows : ** Know that the two Nadis Ida and Pinggala are shaped like bows.”'

Also^ : She who is connected with the left scrotum is

united with the Sushxxxxinhj and, passing near by the right

1 Ch. iv, 5— 6. The seventh verse, which is not quoted by the Commentator, runs: ‘‘Inside the Meru, she who extends from the Mula to the place of Brahman is the fiery Snshurnnh, the very self ot all knowledge.”

Gf. Eudrayainala, Ch. XXVII, v. 51.

3 Shakti-rupa— the Devi as Shakti or “ female ”.

4 Rudratmika— 'that is, of the nature of Rudra or “ male

5 Passage is from Prapanchasara (Yol. Ill, Tantrik Texts), Oh. I, vv. 81, 82. There is a variant reading nadika for nasika.

THK SIX 0BNTBE8 AND THE SERPENT POWER

shouUer-jomt, remains bent like a bow by the heart, and having reached the left shoulder-joint passes on to the nose. Sirnilarlf She that comes from the right scrotum passes on to the left

nostril/^

These two N^Ts which come from the left and right scrotum when they reach the space between the eyebrows, make with the Su..Aumna a plaited knot of three (Trivewi) and proceed to the nostrils.

They are also thus described: “In the Ida is the Devi Yamuna, and in Pinggala is Sarasvati, and in Sus/mrana dwells Gang^ 1 They form a threefold plait ^ united at the root of n f separate at the eyebrows, and hence it is

called Trivem-yoga, and bathing there < yields abundant fruit.”

“ Whose .mhstance is the threefold Gunas ” (Tritaya-gnnamayij.— The compound word here used is capable of different interpretations. Reading Guna to mean “ a string,” it would mean « made up of three strings t'fo., Su-s/iumna, Vajra and Ohitriwi. ahese three form one, but considered separately they are distinct. If Gu«a be read to mean “ quality,” then it would mean possessed of the qualities Sattva, Rajas and Tamas Now, the substance of ChitrinT is Sattva (Sattvagunamayi), of

Vajia, Ra]as, and of Su^Aamna^ Tamas.

theMe^V” (Madhye)— ,:.e., in the middle or inside

fi n fclie ’-eg'on of

the Brahma-randhra/^ s etc. °

1 Sammohana Tantra, Ch. If 13 thn« • <■ Tr, -

Siif9Aurii?2a is the outermost slieafli • ** ai.

iliUl-Sil

TiiK SlX^;fp;E;NTKES ANi> THE SETiPENT POWER

head. See the opening verse of Paduka-panchaka : I adore the

twelve-petalled Lotus that is the crown of the Xadi along the channel (Randhra) i within which the Kurtdall passes.”

As the Chitriwi ends here, her Container, Susi^um??a, also ends here. If it be taken to mean that she exists above the Hahasrjira, then there will be a contradiction to the description in the fortieth verse, where the Sahasrara is spoken of as “ shining in vacant space” (Shunyadeshe prakasham). If Snahumaa pas”ses over it there can be no vacant space. ’

There are some who contend that all the three Nadis— Ida Pinggala, and Sna/iumrea— are inside the Mem, and quote the following as their authority from the Nigaraa-tattva-sara : “ The three Nadis are said to be inside the Meru, in the middle of the back.” But this cannot be; all the Tantras say that the Ida and

Pinggala are outside the Meru, and on the authority of these our

Author speaks of their being outside the Meru. Further, if they were inside the Meru they could not be bow-shaped and touch the hip and shoulder joints. The Nigama-tattva-sara by the “ three Nadis” apparently means Sua/mmua, Vajra and ChitrinI, and not Ida, Pinggala and Sus/mmna.

The position of the SusAumraa from the Muladhara to the head is thus described : “ Sus/iumwa goes forward, clinging like a Chavya-creeper 2 to the Meru, and reaching the end of tlmneek, 0 Beauteous One, she emerges and deflects, and, supporting herself on the stalk of the Shangkhinvs goes towards the region of Brahman (Brahma-sadana)/^

Also cf . : “ The other two are placed like bows. Sushumua is the embodiment of Pranava ;^ emerging from the backbone, she goes to the forehead. Passing between the eyebrows and united with Kunda]),5 she with her mouths approaches the Brahma-randhra.”

1 This channel or passage within Chitriwi is Brahmanadi.

2 I’etranihera Apetala (Colebrooke’s Amarakosha).

2 Nadi of that name ; v. post.

^ Devi KundBlinl ; v. ante.

6 Her mouth has neared the Brahmarandhra. The locative here is Samipye saptarni—that is, locative in sense of proximitv. Su6-Aumna thrtw.? actually reach Brahmarandhra, but goes near it, endin</ near the twelve-petalled lotus, Gf. v. I, Padukapanchaka.

DESCEIPTION OF THE SIX OENTBES 9

By this it becomes apparent that the backbone extends to the

end of the back of the neck.

“ Supporting herself on the stalk of Shangkhini ” (Shangkhininalam alambya). Shangkhini is thus described :

Ishvara said: “ Sarasvati and Kuhu are on either side of Sushumna ; Gandhari and Hastijihva again are on the right and left of Ida.”

And again : “ Between Gandhari and Sarasvati is Shangkhini. The Nadi named Shangkhini goes to the left ear.”

And also again : “Shangkhini, emerging from the hollow of the throat, goes obliquely to the forehead, and then, 0 Ambika,i united with and twisted round Chitrini, she thereafter passes to the head.”

Hence she (Shangkhini) starts from Kanda-mula, proceeds between Sarasvati and Gandhari and reaches the throat, and then one of her branches proceeds obliquely to the left ear and the other

goes to the top of the head.

“ Fa;Vd inside Her ” (Madhyame ’8ya?i.)~i.e., inside Sushumna.

There are some who contend that the Meru-da»da extends from the feet to the Brahmarandhi-a, and quote in support the following passage from Nigama-tattva-sara : “ The bony staff which goes from the feet* to the Brahma-randhraiscalledtheMerudawda of the fourteen Lokas.”

But the backbone is the spinal bone (Meim-danda), It extends from the Mula-kanda to the end of the back of the neck. This is self-evident, and no authority can alter things which are patent. Moreover, it is impossible for one piece of bone to go to the end of the feet, for then the legs could not be bent or stretched. The Mere therefore does not go below the Mula (Muladhara). The meaning of the passage from the Nigama-tattva-sara becomes clear if we read Pada to moan “ leg,” and not “ foot ”. “ Beginning of the pada” (Padadi) would then mean “where the legs begin ”. The sense would then be that the bone which controls the whole body from the feet right up to the head is the Meru-da?ida, which is like a stick, and begins from the penis two fingers breadth above the Mula-kanda. The Bhutashuddhi Tantra says : " Within it and two lingers’ breadth above it are Vajra and Ohitrim.”

1 “Mother,” a title of the Devi.

2 Padadi Lit., beginning of the pada; ©.post.

THE SIX CENTRES AND THE SEBPENT POWBB

is ChifcriM, who is lustrous with the lustre of I and attainable in Yoga by Yogis. She subtle as a spider’s thread, and pierces all the ih are placed within the backbone, and is pure She (Chitrki) is beautiful by reason of these lich are strung on her. Inside her (Chitrim) Da-na(ii,V which extends from the orifice of »f Hara® to the place beyond, where Adi-

COMMENTAKY

“ Inside Her ” (Tanmadhye)— i.e., inside Vaji Ijustvous With the lustre the I^rcmuacc (] —She absorbs the luminous character of the i chakra when she passes through it. Cf. v. 37, post “ Uko a spider's thread ” (Luta-tantupameya). the spider’s thread.

“ She pierces all the Lotuses,” etc. (Sakala madhyantara-sthan bhittva dedipyate).— She pie of the six Lotuses, and shines like a thread strung

DBSCEIPTION OP THE SIX CENTRES

There is a passage quoted as from the fourth Kawda of the Kalpa-Sutra, and explained to mean : “In the hollow channel within Ohitriwi are six Lotuses, and on the petals of these the Mabadevi Bhujanggi move about (viharanti).”

But this text, as it has given a plural verb to Bhujanggl* in the singular, seems to be incorrect. But if it be said that it is the word of Shiva, and that the plural is used as singular, it would then have to be understood that the locative in the phrase “ in the channel within OhitrinT ” is used as an instrumental, and the correct meaning of the passage would in that case be that Bhujanggi goes along the channel within Ohitrini. And as She passes in her upwai’d movement She piei'ces the Chakras, and moves about on the petals of the Chakras Or it may also mean that Bhujanggi goes along the hollow of the Chitrini, and moves about on the petals of the six Lotuses within Sus/iumiia, and at length goes to Sahasrara

From the above authority it is not to be concluded that the six Lotuses are in the hollow of Chitrini.^ ^

“ Inside her ” (Tan-madhye).— Within Chitrini is Brahmanadi. The word Nadi here means a channel (Vivara). It is derived from the root Nad, motion. The word Brahmanadi means the channel by which Kn?idalini goes from the Muladhara to the place of Parama-shiva. Kundalini is a form of the Shabda-Brahman.» From this it is certain that the inside of Ohitrini is hollow, and

there is no other Nadi inside her.

“ The orifice of the mouth of Eara ” (Hara-mukhaTkahara). The orifice at the top of the Svayambhu-lingga in the Muladhara. Adideva is the supreme Bindu in the pericarp of the thousandpetalled Lotus.

The rest of the verse requires no explanation.'

1 Lit., “ Serpent,” a name of Kundalini.

» Vishvauatha, quoting from Maya Tautra, says that all the six

lotuses are attached to the Chitrini (Chitrhii-grathitaiig).

3 Shabda-Brahma-rupa Kuwdaliui.^ The Shabdabrahmau (see Introduction) is tbe Ohaitanja in all beings.

^ Sbangkara reads this verse meaning is practically tbe same, character only.

I

in a slightly modified form, but the modifications being of a verbal

this bhloka she is further described :

“ Fine like a (lotus) fibre and shines ’’ (Li

She is luminous, albeit fine like the fibre she shines because of the presence of Kuwifalini.

“ Embodiment of all bliss ” (Sakala-sukhahere used as the equivalent of Ananda, whicl i>liss. She is the source of all Bliss.'^

“ Whose true nature is pure consciousness ” svabhava).— Shuddha-bodha is Tattva-juana, SI IS pure Consciousness. ^

1 That IS, Ohitriwi, the interior of which is callec

^ Shuddha-bodha-svabhava.

Because, accoi-ding to Yishvanatha, She drons fore contains all kinds of bliss. Shano-kara savs^i the interpretation, » It is blissful to all » ^

is interpreted by Kalmhara^a to i

SVion It A** other words, divine or spiritual Jna Shangkara, the reading is Shuddha.bbaT 7 a.o,,.t.i,K„=

'.r ^ lightning and fine like a

(. 0 us) fibre, and shines in the minds of the sages. She IS extremely subtle; the avrakener of pure knowledo-e • the embodiment of all Bliss, whose true nature is pure

Consoiousness.' The Brahma-dvara => shines in her mouth Ihis place is the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the mouth of

THE SIXA'CENTRES AND THE SEEFENT POWER

DESCEIPTIDN OF THE SIX CENTRES

“ Brahma-dvdra ” ^ is the entrance and exit of Knwdalira in

her passage to and from Shiva.

» Her mouth ” (Tadasye)— the mouth of Brahmanadi, the

orifice in the mouth of Hara.

“ This place ” (Tadetat)— i.e., the place near the entrance.

“ The entfomce to the region sfrinMed hy ambrosia” {Snih&- dhara-gamya-pradesha).— The region which is sprinkled by the ambrosia (Sudha) which flows from the union 2 of Paratna Shiva and Shakti, and which is attained by the help of Shiva and Shakti dwelling in the Muladhara.

“Knot” (Granthi-sbbanam).— The place of the union of

Sos/iuiD'ii/a and Kanda. ^

“ Is called ’’—that is, by those versed in the Agamas.

1 Door of Brahman.

A ^Samarasya, a term which is ordinarily applied to sexual un ion

(Stripungyogat yat saukhyang tat samarasyam)— here and elsewhe re, of course, used symbolically.

3 The root of all the Nadis ; see v. 1, ante.

Now we come to the Adhara Lotus/ It is attached to the mouth of the Sus/rnmna, 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.

After having described the Nadis^ the Author describes the MulMhara Chakra in detail in nine verses beginning with the present.

It is attached to the mouth of Sushumna^ (Su6?/iumwasyalagnam). — The petals 2 are on four sides of the place where the Kanda ^ and Sushumna meet.

Below the genitals and above the anus (Dhvajadho gudorddhvam). — From below the root of the genitals to Snshumna.

Four petals of crimson hue (Chatu/l-sho7^apatram). — l^'he four petals are red in colour. Shona is the crimson colour of the red lotus.

On its petals are the four letters from Va to 8a ’’ (Vakaradisantairyutam veda ^ -var^mih). — The four letters are Va, Sha (palatal), 8ha (cei'ebral), and Sa. ^ On each of the petals of the six

1 That is, Muladbara-chakra, so called from its being at the root of the six Chakras ; see hence to v. 12, post,

^ Veda-var«a : Veda stands for “ four There are four Vedas, and the learned sometimes use the word Veda to mean four — i,e,^ the number of the Vedas.

BESGEIPTION OF THE SIX HENTEES ,

Lotuses tie letters of the alphabet are to be meditated upon, going round in a circle from the right (Dakshinavartena). C/. Vishvasara Tantra : “ The petals of the Lotuses are known to contain the liters of the alphabet, and should be meditated upon as written in

a circle from the right to the left.”

BESOEIPTION OP THE SIX CENTRES

Malaya, and Suparvata — dwell in the four corners.” According to this notion, the eight spears are likened to the seven Kula Mountains on Earth.

“ Within it” (Tad-angke). — Inside the region of Prithivi (Dhara-mawdala) is the Bija of Earth— yfz., “ Lang ”. This Bija is also of a yellow colour. The phrase “ shining yellow colour ” (Lasat-plta-vanza) is descriptive of the Bija also. So it has been said :

“Inside it is the Aindra Bija (Bija of Indra),i of a yellow colour, possessed of four arms, holding the thunder in one hand, mighty ^ and seated on the elephant Airavata.” ^

the same.

1 The Bija of Indra and the Bija of Barth are 2Maha-bahu, “possessed of great long arms ■Gf. Ajanu-lambita-bahu farms reaching the knees).

3 'The elephant of Indra. This and other animals figured in the Chakras denote both qualities of the Tattva and the Vehicles (Vahana) of the Devata therein. See Introduction.

■sign of prowess.

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 fourfold.

This is the Dhyana of the Dhara Bija. The Bija of Dhara or Prfthivi is identical with that of Indra.

“On Kvi lap ” (Tad-angke)— i.e., in the lap of Dhara Bija. The sense of this verse is that the Creator Brahma dwells in the lap of Dhara Bija. By “ anglca ” (lap) is to he understood the space within the Bindu of Dhara Bija. Gf. “ In the Muladhara is the Dhara Bija, and in its Bindn dwells Brahma, the image of a Child, and the King of the Immortals 5 is mounted on an Elephant.”

The above quoted passage, it is urged, means “ the King of the Immortals is in the lap of Dhara Bija.” But according to our view as the Dhara Bija and the Indra Bija are the same, their identity is here spoken of ; for it is also said “the letters of the Mantra are the Devata j the Devata is in the form of the Mantra (Mantra-rupiwi).”

Also cf. Nirvana Tantra : “ 0 beautiful one, the Indra Bija is below the genitals. The very perfect and beautiful dwelling of Brahma is above Nada, and there dwells Brahma the Creator, ® the Lord of creatures.’

1 These two adjectival phrases qualify Dhara Bija.

2 Airavata.

3 That is, the Bindu of the Bija (Dhara) or “ Lang This is explained jooiA

4 Brahma is represented with four heads.

3 Indra Deva.

6 Sns^ifikarta.

Praia-pati.

DEBCRIPTION OF THE SIX CENTRES

By above Nada ” in this passage, we must understand that the abode of Brahma is within the Bindu which is above Nada* Some read left of the genitals/^ and thus there is a difference of opinion. The Sharada says that the Idharas are various according to different views.

Four lustrotis arms ” (Lasad-veda ^-bahu).— Some interpret the Sanskrit compound word to mean in whose arms shine the four Vedas Sama and others,’^ thus thinking of Brahma as being possessed of two arms only. But Brahma is nowhere described as holding the Vedas in his hands, and that he should be meditated upon as having four arms is clear from the following passage in Bhuta-shuddhi Tantra :

Know, 0 Shiva, that in its lap is the four-armed, redcoloured child 2 Brahma, who has four faces and is seated on the back of a swan,” ^

The wealth of whose lotus-face is fourfold (Mukhambhojaloikshmlh chatur-bhaga-bheda?i), — By this is to be understood that Brahma has four faces.

Some read the passage as Chatur-bhagaveda ” ; thus read the meaning practically is the same. If the Sanskrit text is read « Mukhambhoja-lak^/imi-chatur-bhagaveda,” the meaning would be, the four different Vedas enhance the beauty of his lotus-faces . ^

As opposed to the opinion that Brahma bolds the four Vedas in his arms, the Vishva-sara Tantra in the Brahmi-dhyana says :

Meditate on Brahmi (Shakti) as red in colour and garbed in the skin of the black antelope, and as holding the staff, ^ gourd, ^ rosary of Rudrak.s/ta beads, and making the gesture dispelling fear.”^ And in the Sapta-shati Stotra ^ it has been said that

^ Veda is used to mean four, there being four Vedas,

2 1.e., Hirariya-garbha. ^ TTcr i ?

SHangsa, or, as some say, goose or flamingo, b.ee Woodrolte s

“ Garland of Letters ” p. 155.

^ The allusion is to the belief that the four Vedas came out ot the four mouths of Brahma.

^ Kama^^dalu.

7 AkJta-sutra.

8 That is, the Abhaya-mudra. The hand is uplifted, the palm being shown to the spectator. The four fingers are close together, and the thumb crosses the palm to the fourth finger.

9 Marka? 2 deya Chandi.

SMI :

rlfi'

IMtrs

Brahmi Shakti.

2 That is, the Yarada-niudra, the hand being held in the same position as in note 8, p. 19, but with the palm held horizontally instead of vertically.

3 Kamawc^alu : a vessel with a gourd-shaped body, and handle at the top, used for carrying water, generally by ascetics.

Shiva and Shakti /are to be meditated upon as having the same weapons.

Also c/. Yamala : “The Adi-Murti^ should be meditated upon as making the gestures of dispelling fear and granting boons/ as also holding the Knndika,^ and rosary of EudraksJia beads, and adorned with fine ornament.^^

This is how She should be meditated upon. The rest requires no explanation.

DESCRIPTION OF THE SIX CENTRES

I

Vkese 7

Hebe 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-pui’e Intelligence.®

In this Sbloka the Author speaks of the presence of Dakini Shakti in the Adhara-padma. The sense of this verse is that in this Lotus the Devi Dakini dwells.

She is the Carrier of the revelation of the ever-'pure telligence ’’ ^ (Prakasham vahanti sada-shuddha-buddhe/t) — that is, she, Dakini Shakti, enables the Yog'i to acquire knowledge of the Tattva (Tatfcva-jnana). By meditating on her, which is part of Yoga practice, one acquires Tattva-jnana. This Devi is the presiding Divinity of this region.

C/. ‘^The mouth® (the lotus) has the letters Va, Sha (palatal), Sha, (lingual), and Sa, and is presided over by Dakini.^’

i Dakini and the other Shaktis of this class are in some Tantras called the Queens of the Chakras, and in others the door-keepers thereof.

That is, according to Yishvanatha, she is very red.

^ Shuddha-buddhi — ix,, Tattva-jnana.

4 If the word “ sada is read separately from “ shuddba-buddhi,” it becomes an adverb qualifying vahanti,” and the passage would then mean that ‘‘ she ever carries revelation of Divine Knowledge ”,

5 Yaktra. This is possibly the transcriber’s mistake for “ Padma ”= lotus.

THE SIX GENTEBS AND THE SERPENT POWER

Pakim, Rakim, Lakini, Kakini, as also S hakim and Hakini, ai’e the queens of the six respective Lotuses,” i Elsewhere is given the Dhyana of Pakini thus : “ Meditate on her^ the red, the red-eyed Pakim, in the MulMhara, who strikes terror into the hearts of Pashus,^ who holds in her two right hands the Spear ^ and the Kha^vanga, 4 and in her two left hands the Sword ^ and a drinking-cup filled with wine. She is fierce of 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.” Elsewhere she is described as “ bright with a Tilaka*^ of Vermillion, her eyes ornamented with collyrium, clad in black (antelope^s skin) and decked with varied jewels,” etc.

On the authority of the above passage, which occurs in a Dhyana of Pakini, she should be meditated upon as clad in black

The Devas Brahma and others are to be meditated upon as having their faces down or up according to the frame of mind (Bhava) of the Sadhaka.

The Shaktananda-taranggim ^ quotes the following from the Maya Tantra :

Parvatf asked : How can they be in the Lotuses which have their heads downward bent ?

1 The Sbaktananda-taranggmi places them in a difierent order. See P. K. Shastrfs edition, p. 75.

^ The unillumined. See Introductiou to Author’s Mahanirvana.

^ Shula.

4 A staff surmounted by a human skull.

5 Khadga, a kind of sword used in the sacrifice of animals. Some read KhejJa.

6 A kind of milk pudding made of rice boiled in milk with ghee and sugar*.

Here the mark borne by woman between the eyebx*ows showing that her husband is living— an auspicious mark. The Saubhagyaratna” kara says that Pakini abides in Tvak Dhatu.

8 Fourth chapter ; Prasanna Kumara Shastrfs edition, pp. 78, 79. The passage in the text is incompletely quoted.

DESOEIPTION OP TEE SIX CENTRES

‘‘ Mahadeva said : The Lotuses, 0 Devi, have their heads in different directions. In the life of action ^ they should be thought of as having their heads downward, but in the path of renunciation ^ they are always meditated upon as having their heads upward turned.’ ■

1 Pravntti-marga : the outgoing path as distinguished from the Nivntti-margaj or path of return to the Parabrahman.

2 Nivntti-inarga.

H^BHnnw

24 THE SIX C.ENTBES AND THE . SEEPEKT POWER

Near the mouth of the called Vajra, and in the

pericarp (of the Adhara Lotus), there constantly shines the beautifully luminous and soft, lightning-like triangle which is Kamariipa, ^ 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 million suns.

In this Shloka is described the triangle in the pericarp of the Mula-Chakra.'

Near the mouth of the Nadi called 7 (Vajrakhya-- vaktradeshe). — The month of the Vajra is two fingers above that of the Snshumn*^ and below the base of the genitals.

The triangle hnown as Traipura^^ (Trikonam traipurakhyam). — The triangle is so called because of the presence of the Devi Tripura within the Ka inside the triangle, and the letter Ka is the chief letter of the Kamabija. 5

Cf. Shaktananda-taranggim ^ : Inside dwells the Devi

Sundari, ^ the Paradevata.’^

2 This triangle, says Vishvanatha, citing Gautamiya Tantra, is Ichchhfijnanakriyatmaka — ^^that is, the powers of Will, Knowledge, and Action. See Introduction.

^ A form of the Apana vayu. Kandarpa is a name of Kama the Deva of Love.

^ Pentapcetes Phce7ticea.

5 That is, the Mantra “Kling”; in Tantraraja Shiva speaking to Devi says, “letter Ka is Thy form.” The Nityapujapaddhati, p. SO, mentions in this connection “ Kang,” the Vija of Kamini. See

^ When dealing with the Kakara-tattva, p. 165, Prasainia Kumara Shastri’s edition.

Sundari— Tripura-sundari, a name of the Devi. See Tantraraja (Tantrik texts, YIII, Ch. 4 — 6).

DESCEIPTION OP THE SIX OENTBES

“ So/i ” (Komala) — i.e,, oily and smooth.

“ Eama-rupa ” i : that by which Kama is caused to be felt— f.e., it is Madanagaratmaka.^

Of. “ Ihe triangle should be known as the charming Shaktipit/ia.”

This triangle is above the Dhara-vija. Cf. Sammohana Tantra, speaking of Dhara-vija : “ Above it (Dhara-vija) are three lines— Vama, JyesMM, and Raudri.”

“ Kandarpa.”— The presence in the Trikona of the Kandarpavayu is here spoken of. It is everywhere (samantat) that is extended throughout the triangle.

“ Lord of Beings (Jivesha).— So called because the continuance of life depends on Kama or Kandarpa.

It is said that “In the Kanda (heart) region dwells Prawa ; and Apana dwells in the region of the anus”. The air in the region of the anus is Apana, and Kandarpa VSyu accordingly is a part-of Apana Vayu.3 It is also said that ^ “ Apana draws Prana, and Prana draws Apana— just as a falcon attached by a string is drawn back again when he flies away j these two by their disagreement prgvent each other from leaving the body, but when in accord they leave it.”

The two Vayus PrSna and Apana go different ways, pulling at one another ; and neither of them, therefore, can leave the body, but when the two are in accord — that is, go in the same direction — they leave the body. Kandarpa Vayu, being a part of Apana, also pulls at Prfiwa Yayu, and prevents the latter from escaping from the body ; hence Kandarpa Vayu is the Lord of Life.

In V. 10 the Author describes Kuwdalini as “ She who maintains all the beings of the world by Inspiration and Expiration.” s He himself has thus said that Prana and Apana are the maintainers of animate being.

_ 1 Shangkara defines this as “ the embodiment of the devotee’s desire ” (Bhaktabhilas^a-svarupam).

Chamber of Madana (Deva of Love) — the Toni.

3 Yayu here is a name for a manifestation of Prawa, the five most important of such manifestations being Pra«a, Apana, Samana, Vyana, TJdana. See Introduction.

This is an oft-repeated passage (Shaktananda, p. 5).

5 The Inspired and Expired breath is HangsaA.

Piiili

Bii®

I

Inside it (the ti’iangle) is Svayambhu ^ in His Linggaform,^ 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 lightning and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kashi is in form like a whirlpool.®

COMMENTARV

In this verse he speaks of the presence of the Svayamhhaling^a in the triangle.

Svayambhu in his ’’ (Lingga-rupi svayambhu)

— i,e,j here dwells the Shivalingga whose name is Svayambhu.

Betmtiful like molten (Druta-kanaka-kala-komala). —

His body has the soft lustre of molten gold.

Eis head downwards ” (Pashchimasya).— C/. Kali-kulamWta : “ There is placed the great Lingga Svayambhu, who is ever blissful, his head downward, active when moved by Kama Bija.

Itevealed hy Knowledege and Meditatiorh^^ (Jnana-dhyanaprakasha).— Whose existence is apprehended by us by Knowledge (Jntoa) and Meditation (Dhyana). By Jnana we realise the attributelessness, and by Dhyana the attribiitefulness (of the Brahman). Such is Svayambhu,

1 ** Self -originated,” ‘‘ self -existent,” the Shiva Lingga of that name.

2 As the human phallus.

3 Jnana.

4 Dhyana.

5 This refers to a depression on the top of the Lingga.

DESGRIFTION OF THE SIX CENTRES

The shape and colour of new leaves (PratHama-Mshalayakararupa).~By this is conveyed the idea that the shape of the Svayambhn^ Liiigga is tapering like a new unopened leaf-bud. Like the pistil inside the Ohampaka flower, it is broad at the bottom and tapers to a point at the end ; this also shows that the Svayambhu-lingga is of a blue-green colour (Shyama).

Cf Shiiktananda-taranggini : “ 0 Maheshani, meditate inside it (the triangle) upon the Svayambhu-lingga, who holds his head with an aperture therein downward— the beautiful and blue-green Shiva (Shivang shyamala-sundaram).’

In the Yamala occurs the following passage: “Meditate upon the very beautiful celestial triangle (Trikona) in the Muladhara ; within its three lines is Ku^iiZali, charming like ten million lightning flashes in the dark blue ^ clouds.”

This passage, which describes Ku^zdali as “ lightning in the dark blue clouds , goes to show that the Svayambhu-Lingga is also blue; but Nila (blue) and Shyama (dark green) belong to the same category, and hence there is no contradiction.

“ As cool rays of lightning and of the full moon charm so does Mis beauty ” (Vidyut-pur^iendu-bimba-prakarakara^-chaya-snigdhasantana-hasi). — As the strong light of the moon and of lightning emits no heat, so is the light which emanates from the Svayambhulinga cool and pleasing, bringing gladness into the hearts of men.

The Deva who resides happily here as in Kashi ^ (Kashivasi vilasi). Kashi is the place sacred to Shiva, his favourite abode. By these two adjectives it is implied that the Svayambhu I in the Adhara Lotus is happy as He is in His form of Yishveshvara

i. ^ in Kashi, and He is as pleased to be here as at Kashi. “ Vilasi ”

f may also mean amorous because it has been said above, “ moved

■ Kama Bija Vilasi is indicative of His Lordship of the

Like a ” (Sarid-avarta-rupa-prakara). — The whirl-

'[ ' water on its outer edge creates a depression in the

' Vishvanafcha for Kara (ray) reads Rasa— that is, the nectar

; flowing from the Moon.

^ Benares or Baranasi.

^ The Universe is His Vilasa or Lila.

THE SIX GENTEES AND THE SEBPENT POWEB

middle and the centre thereof is raised like the shape of a conch A

This Svayambhu is placed on the Kama-bija. This has been said in Kali-Kulamnta : Surrounded by the filaments of the lotus, is the Shringaia ^ and over this is the beautiful Maha-lingga Svayambhu, with an opening on the top, ever happy, holding his head downwards, and active when moved by the Kama-bija/’

Elsewhere the following occurs: There, in the pericarp, is the above-mentioned Pakinf, and the triangle (Trikowa) within which is a small aperture and the red Kama-bija. There is also the Svayambhu Lingga, his head downward and of a ruddy hue/’ This is, however, a different conception.

I Shangkara says that he is so described because of his restless

motion

2 The triangular pyramidical seat of Kama.

DESOBIPTION OE THE SIX CENTRES

Verses 10 and 11

Over it^ shines the sleeping Kmit^alini, fine as the fibre of the lotus-stalk. She is the world-bewilderer,® gentlycovering 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 Shiva,® 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 lovemad bees.® She produces melodious poetry and Bandha and all other compositions in prose or verse in sequence or otherwise® in Sanskrita, Prakn'ta and other languages. It is She who maintains all the 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.

1 Shangkara, unlike Kalicharawa, has annotated the two verses separately.

^ S vayaTnbliu Lingga — that is, round It with Her body and over It with Her bead.

3 Ku??ri!alim is the Shakti whereby the Mayik world exists, at rest. In the Kurina Parana Shiva says : “ This Supreme Shakti is in me, and is Brahman Itself. This Maya is dear to me, by which this world is bewildered.^^ Hence the Devi in the Laiita is called Sarvamohinl (all-bewildering).

5 Shivopari.

® Vishvanatha says She makes this sound when ^wakened. According to Shangkara, thivS indicates the Vaikhari state of Ivundalini.

^ Is a class of literary composition in which verse is arranged in the manner of a diagram or picture.

8 Bhedakrama and Atibhedakrama.

9 Vishvanatha quotes Dak57d;2amurti as stating that during day and night man breathes in and out 21,600 times, taking both expiration and inspiration as the unit. See Introduction.

so THl SIX OBNTEjBS AXD THE SERPENT POWER

In ^ these two verses the author speaks of the presence of Kmichhm Shakti in the Svayambhu Lingga. It is the Devi Ku? 2 dalin! who maintains the existence of individual beings (Jiva, JivMma) by the functions of inspiration and expiration. She places them in^ individual bodies p She produces the humming sound resembling that of a swarm of bees, and is the source of Spe^ech and She, as described below, dwells in the triangular hollow in the pericarp of the Muladhara Lotus resting upon the Svayambhu Lingga,

Shines fine as the fibres of the lotus-stalh (Bisa-tantu-

sodara-lasat-sfiks/ima)— i.e., She is fine like the fibre of the lotus-stalk.

“ World-bewilderer ” (Jagan-mohin!)— i.e. She is Maya in this world.

“ 1— JVfadhuram.

The month 0 / J5raAma-d't?<^m (Brahma-dvara-mukha) — the hollow on the liead of Svayambhu Lingga.

/strong fla-ih of young lightning ” (Navina-chapala-malavilasaspada).— Lit., “ possessed of the wealth of a strong flash of young lightning. In youth every thing and person shows

characteristic qualities in a state of vigorous perfection. Hence a “young flash of lightning means a strong flash.

“She pvodw.es poetry etc.,” (Koinalakavya-bandda-

rachana-bhedatibheda-kra)na).~This shows the mode in which words are produced. The soft music produced bv a combination ot soft and melodious words descriptive of beauty, virtue, etc., in all Its modulations, resulting from perfection of composition and regularity and irregularity in the disposition of words. By Bandha IS here meant pictorial poetical composition in prose ' or verse arranged to look like a lotus (Padrnabandha) a horse (Ashvabandha) and so on ; and by Atihheda the author alludes to all the words in Sangsknta and Praknta. By using the word “ order, sequence,” the author emphasises the fact that these compositions and words come out in the order laid down in the Shastras. Kundalini produces’

1 Madhuram : this is used as an adieotire, accordin'' to Shano-karT and means sweet. He says She is drinking nectar by the Smad’ vara ; as the nectar is coming through it, the Brahmad4ra is sweet. ^

DESOBIPTIOK OP THE SIX OENTEES

botli afc random, and in set forms. Kundlalini produces words, Sangskrita and Prakrita, distinct and indistinct. She is the source from which all sound emanates.

Cf. Sharada ^ Upon the bursting (unfolding) of the supreme Bindu ai'ose unmanifested Sounds (Avyakta-rava). It assumed the form of Kumiali in living bodies, and manifested itself in prose and verse by the aid of the letters of the Alphabet (lit., the essence of the letters).”

By Prose and Verse ” all forms of speech are meant.

It has distinctly been said in Kadimata ^ “ By the action of

the Tchchha-Shakti of the Atma acting on Prtoa-vayu there is produced in the Muladhara the excellent NMa (Sound) called Para,^ In its ascending movement it is thrown upward and opening out in the Svadhi6*/iif/iana,^ it receives the name of Pashyanti ; and again gently led up as before-mentioned, it becomes united in the Anahata with Buddhi-tattva, and is named Madhj^ama. Going upward again, it reaches the Vishuddha in the throat, where it is called Vaikhari; and from there it goes on towards the head, (upper part of, the throat, the palate, the lips, the teeth. It also spreads over the tongue from root to tip, and the tip of the nose; and remaining in the throat, the palate, and the lips, produces by

1 Ch. I, second line of v. 11 and v. 14, the intermediate verses are omitted. _ These run as follows : “ That sound is called, by those versed in the Agamas, Shabdabrahman, Some teachers define Shabdabrahman to mean Shabdartha, others (grammarians) define it to mean Shabda ; but neither of them is correct, because both Shabda and Shabdartha are Jada (unconscious things). In ray opinion, Shabdabrabman is the Ohaitanya of all beings.” The Agama in the test is Shruti ; Raghava quotes Shangkaracharyya in Prapanchasara, which speaks of men versed in Shruti. Ohaitanya is the Brahman considered as the essence of all beings — that is, Chit and Shakti, or Chit in manifestation.

2 That is, the Principle or Cause of Sound. See Introduction.

3 Tantraraja (Vols. VlIT and XII. Tantrik Texts), Ch, XXVI,

4 At pp. 120 — 122, Vol. II, Tantrik Texts, Vishvanatha speaks of Para, Pashyanti, and the others Shaktis. The form of Kada, says the Manoravid, should be known fi'om the Guru. This lohchha- Shakti is Kalamayi.

3 Pashyanti is sometimes associated with Mawipura, See Introduction, ‘

the throat and the lips the letters of the Alphabet from A to Ks/ia."i

It is needless to quote more.

Elsewhere has Kuwdalini been thus described : “ Meditate upon Devi Knwdalinl, who surrounds the Svayambhu-Lingga, who is Shydma and subtle, who is Creation itself, 2 in whom are creation, existence, and dissolution, ^ who is beyond the universe '* and is consciousness ® itself. Think of Her as the One who goes upwards.”

Also; “ Meditate Upon the Devi Kuwdalini as your Ishta.- devata,’ as being ever in the form of a damsel of sixteen in the full bloom of her first youth, with large and beautifully formed breasts, decked with all the varied kinds of jewels, lustrous as the full moon, red in colour, with ever restless eyes.” ®

“ Red (Rakta) as regards Sundarl ”, so says the Author of the Shaktanandatarangini. Kuwdalini, as a matter of fact should always be meditated upon as red (Rakta) in colour.®

Shyama (which ordinarily denotes “colour ”) is here meant to signify something different. In all Tantras and all Tiintrika collections KundalinI is described to be like lightning. “ Shvama is the name given to a woman who is warm in winter and cool in summer, and has the lustre of molten gold.” “ This is what is

1 The sense of this, says the Manoramd, is that Hada which has four stages (AvasthachatusAtayatmaka) does after passing throuo-h the different centres mentioned in the Text assume the form of the 51 letters.

2 Sm^^irupa.

3 SwTi-jfi-sthiti-layatmika.

Vishvatita. She is not only immanent, but transcends the

6 Urddfivavahini, for Kuradalini ascends to the Sahasrara.

7 lafeta-deva-svarupiwi. The Is&tadevata is the particular Devata of the Sadhaka’s worship.

8 These in women indicate a passionate nature.

9 The Shaktanandatarangiwi says : She is only to be meditated upon as red only when the object of worship is Tripura. The text may also be read as meaning that “ red ” is an attribute applicable to Shri bundari — that is, the Devi Tripurasundari.

This is a quotation from the Alangkara Shastra (Rhetoric).

jjESCiUrTION OF THE SIX GENtltES

meant liere and colour is not intended. Thus the apparent discrepancy is removed.

The Kangkala-nmlin! Tanfcra describes Ku7?.cZalini in the Brahma-dvara, and before the piercing of the Chakras^ thus :

She, the Brahman Itself, resplendent like millions of moons rising at the same time, has four arms and three eyes. Her hands make the gestures ^ of granting boons and dispelling fear, and hold a book and a Vf?iri. ^ She is seated on a lion, and as She passes to her own abode the Awe-inspiring One (Bhiina) assumes different forms/^. :

i That IS, the Mudras Vara and Abhaya ^ The musical instrument of that name. 3 The Muladhara.

'J’HK SIX OENTBKS AND THE SERPENT POWER

He is DOW speaking of the StafMike Pam Shakti, who is like a straight thread above Kn?if/alin], who is coiled round Svayainbhu- Lingga. The Shri Paraineshvai’b whose radiance illumines this Universe ^ and its cauldron, dwells in the Svayambhu Lingga above where Ku^irZalini is coiled and holds supreme sway.

“ Omnvpotmt ’’ (l^arama).— She is the Maya who is able to do that which is impossible. ^

^ Svayambhu lingga, round which Kur^Jali is coiled.

2 According to Shangkara, Para is in Kuw^Mini. She is called Brahma^?! by Vishvanatha, wdio Quotes the Svachchhanfla snmo'O'r'ftlit

DESCRIPTION OF THE SIX CENTRES

KaU is a form of Nada Shakti (Kala Nada-shakti-rupa) j and inseparate from Ku? 2 rialinLi

The Shaktananda-taranggmi says: Kala is Ku^dalinl, and She, Shiva has said, is Nada-shakti.*’ 2

And it has also been elsewhere said : “ Above it, meditate in your mind on Ohitkala united with I (Lafe/irai) who is tapering of shape like the flame of a lamp, and who is one with Ku/zdalL*’

(7/. Kalika-Shruti : Man becomes freed of all sins by meditating upon Kundalinl as within, above, and below the flame, as Brahma, as Shiva, as Sura, ^ and as Parameshvara Himself j as Wishnxx, as Pram, as Kalagni,^ and as Chandra.” ^

By within the flame” is meant the excellent Kala (=:Nridarupa) above Kuncfalinfs threefold coil. This is what has been said by the author of this Lalitarahasya.

“She [Para) is wonderfully skilftd to create (Ati-kushahi) — i.e., She it is who possesses the wonderful skill and power of creation.

“ She is the receptacle of that continuous stream of ambrosia ■jioiring from Eternal Bliss {Brahman) ” (Nityananda-paramparativigjilat-plyus/ia-dhara-dhara).— By Eternal Bliss (Nityananda) is meant the Nirguna or Attributeless Brahman. Parampard means connected step by step From Nityananda, which is Nirguwa Brahman, there arises (in Its aspect as) Saguwa Brahman; from Saguna Brahman, Shakti; from Shakti, Hilda; from Nada, Bindu ; and from Bindu, Kundtalini.® Ohit-kala is another form of Ku7^c^alin^. It is thus that the ambrosia comes step by step to Pararneshvarl, the Ohitkala. She is Nityanandaparampara— that is, She belongs to the chain of emanation from Nityananda downwards ; and She is

immeasurable) that She who is one with the Supreme, is formative activity. See Introduction. Vishvanatha, quoting an unnamed Tantra, says that this Maya is within Kimd^alim, and this Parama is Paramatmasvarupa.

1 Kufidalinyabheda-sharirmi.

2 Nada-shakti=Shakti as Nada. See Introduction.

3 Sura=Suryya, or Sun.

4 The fire which destroys all things at the time of dissolution (Praiaya).

5 Moon.

^ S^e Introduction,

Atiyigalat-piyns/^a-dharadhara — that is, She is the receptacle of the stream of ambrosia which flows copiously from Nityananda. ^ This compound word may be interpreted to mean that She holds the copious flow of ambrosia caused by her umon with the Brahman. From Nitytoanda this nectar comes to Para-Bindu, and passes through the Ajna Chakra, Vishuddha Chakra, etc., till it reaches the Muladhara, and this nectar is that of which She is the receptacle. To interpret it to mean this, the entire word is read as one.

I That is, if the compound be read in two sections — viz,, Nityarianda-. parampara, and then separately, Ativigalatpiyus^adharadhara. The translation adopted in the text is that which is referred to in the paragraph which follows.

DESGRIPTTON OP THE SIX CENTRES

By meditating thus on Her who shines within the Miila Chakra, 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,^

In this verse the Author speaks o£ the benefit to be derived from meditating on Kuwdalini. By Mida Ghahra i& meant the Muladhara. “It is the root of the six Chakras— hence its name.”

“ Within ” (Mula-chakrantara-vivara-lasat-koti-suryya-prakasham). — She shines in the Muladhara Chakra like ten million suns shining at one and the same time.

“ Eis deep and musical words" (VakyaiA kavya-prabandhaili)- — His speech is musical and full of meanings, as in a poetical composition.

“ Ee serves ” (Sevate).^ —He uses his words in hymns of praise and for purposes of a like nature. He pleases them by words of adoration.

"All the foremost of the Dems ” (Sakala-sura-gurun).— The word Gruru here means excellent, and the Author by Sura-gurun means Brahma, Ytshnu, and Shiva, the principal Devas. Amara says that “ adding the words Singha (lion), Shardula (tiger), Naga (serpent), etc., to a male name implies excellence ”.

1 That is, Brahma, Yishnn, Shiva, etc.

2 That is by his mastery over words he becomes like to Brihaspati Curn of the Devas (Shangkara).

THE SIX CEHTEES AND THE SEEPENT POWER

Summary

3 Dawf^a.

^ Kama7^(2alu.

5 Abhayamudra ; y. 19, ante, n. 8.

® Spear

Skull-mounted staff.

^ Sword. Kbadi^a is a heavy sacrificial sword ^ Drinking-cup.

11 Its colour.

12 Described in v. 12 as another form of Kund\

13 Prakarawa. The commentator divides tlie mentary into eight section^.

DESCiilPTiON iiF i'HE SIX OEN'i'EES

Vebse 14

There is aBotlier Lotus ^ placed inside the iinsimwnn at the root of the genitals^ of a beautiful vermilion colour. On its six petals are the letters from Ba to Purandara,^ with the Bindu ^ superposed, of the shining colour of lightning.

Having described the Muladhara, he describes the Svidhh'fetham Chakra in five verses beginning with the present. This verse says that at the root of the genitals there is, distinct from the Muladhara, another Lotus, of a beautiful verinilion colour.

Placed inside the Stishtmn/'? (SaurS'?4umW/a ^ -madhyaghaiitam).— The place of this Chakra or Padma is within Sushamm.

Ai the root of the genitals {DhYaja-muladeshe),

Of a heautifnl vermilion colour (Sindura-pura^ruchiraru^ia). — This Lotus is of the charming red colour of vermilion.

On its six petals (Angga-chhadaiA). — It is surrounded by

its six petals which are the letters. ^

1 That is, the SvadhL/ii^//.ana Chakra. See Introduction.

^ The letter La ; v. pod.

The Anusvara.

4 San67mm5ta : Shangkara reads this word to mean the Brahmanarfi which is within Sushimma^ and says that the suffix m ” by which the change is affected is used in the sense of “ relating to,” and not ** placed within

^ V. antes Introduction,

40 l’Hi3 SIX 0 ENTERS AND TIIe SEEFENT POW

“ The letters ^^ (Badyaife savindu-lasifcai)^ Parandarantai/i).— By Ptirandara is meant the letter La, it being the Bija of Purandara or Indra. Each of these letters from Ba to La is on each petal of the lotus. They have the Bindu over them, and are of the shining colour of lightning. The above may also mean that the lustre of the letter is caused by their union with the Bindus placed over them.

bESOMPTlON Ob’ THIS SIX OEN'J’kES

Verse lb

Within is the white, shining, watery region of Varmm, of the shape of a half -moon, ^ and therein, seated on a Makara/is the Bija Vang, stainless and white as the autumnal moon.

CoMMENTAliY

Here the Author speaks of the presence of the watery region of Varuna in the pericarp of the Svadhi^Miatia. This watery region ( Ambhoja-ma?idalam) is in shape like the half-raoon (Ardhendurupalasitara), and is luminously white (Vishadaprakasham).

The Sharada says: The region of water is lotus (shaped) that of earth is four-cornered ^ and has the thunderbolt (Vajra) and so forth/’ Raghava-bhai^a/ in describing it, says : Draw a halfmoon, and draw two Lotuses on its two sides.” The Great Teacher ^ says that the region of water is like the light of the Lotus-united Half-Moon”.

Then he speaks of the Varuna-bija. This Bija is also white, and is seated on a Makara, which is the Carrier^ of Varmm. He has the noose in his hand.

1 Svadlih/Aana.

2 Water is the element of this Chakra, Avhich is represented by the crescent.

An animal of a legendary form, somewhat like an alligator. See

4 Oil. L V. 24, Ghaturasram ; sed (jti, for ordinarily the Maxidata is semicircular.

® The famous Commentator on the vSharada-tilaka.

6 Apparently Shangkaracharyya, Prapanchasara (Tantrik Texts,

1 Vahana.

t Hi.

'•IB

i'i!

lirti

THE Bit GtotkES ANJb THlS SEEFENT toWM

C/. “(Meditate) upon the white Blja of Varuna (within the Lotus). Varu?ia is seated on a Makara, and carries the noose (Pasha). And above him ^ (that is, in the Bind uj meditate on Hari ^ who is blue of colour (Shyama) and four-armed/’

The Va in Varuna Bija belongs to the Ya class — -i.e., to the group Ya, Ra, La, Va. This becomes clear from the arrangement of the letters in Kulakula Chakra and in Bhutalipi Mantra.

1 Tadurddl^varn, See Comm, to next verse, ^ Yishnn,

I

PESCBIPTION OF THE SIX OENTBBS

Mat Hari, wlio is within it,\ who is in the pride of early youth, whose body is of a luminous blue beautiful to behold, who is dressed in yellow raiment, is four-armed, and wears the Shri-vatsa,^ and the Kaustubha,® protect us !

CoiVIMIilNTAHY

The Aathor here speaks of the presence of Mishnn in the Varuna Bija.

Within (Angkadeshakalita)— t.e., in the Blnda above

Varuna. Bija, in the same way as Brahma is in the lap of Dhara Bija. The same explanation applies by analogy to the description of the other Lotuses.

Whose body, (Nila-prakasha-ruchira-shriyam). — Lit., He

possesses the enchanting beauty of blue effulgence ; i.e., his body is of a luminous blue beautiful to behold.

Wears Shrlvafsa and Kaustubha ,^^ — The following is his Dhytoa in the Gautamiya Tantra : On his heart is the gem Kaustubha, lustrous as ten thousand Suns shining at the same

1 i,e., Yishnxi is within “ the lap ” of the Bindu of Yang.

2 Lit., Favourite of Shri or LakA*7/.mi — an auspicious curl on the breast of Yish7in and his Avatara, Krishun, It is said to symbolically represent Prakriti. See Ahirbiidhnya Bamhita, 52, 92, citing also the Astrabhf^.s*/ia?^a Adhyaya of Yishm Pura? 2 a, I, 22.

3 A great gem worn by Vis/iwn, which is said to symbolically signify the souls (see authorities in last note). These are said to be united with tlie Kaustubha of the Lord (yi^Anati].fj,ka, 100)-

1 Vanaraala : the name for a large garland descending to the knee. It is defined as follows :

Ajannlambini mala sarvartu-kusumojjvala Madhye sthulakadambadhya vanamaleti kirtita.

(That is said to be Van am ala which extends down to the knee, beauteous with flowers of all seasons, with big Kadamba flowers in the middle.) This garland is celestial because in it the flowers of all the seasons are contained.

2 Shangkha.

^ Gada.

^ Padma.

6 The garland symbolises the elements ; as the club, Mahat ; the couch, Sattvika Ahangkto. ; the bow, Tamasika Ahangkara ; the sword, knowledge ; its sheath, ignorance ; discus the mind and the arrows the senses. See authorities cited at p. 43, ante,

7 The Bird King, Vahana of YMwu,

44 THE SIX CENTRES ANB THE SEEPENT POWEE

time, and below it is the garland with the lustre of ten thousand moons. Above Kaustubha is Shri-vatsajj which also is luminous like ten thousand moons/^

The Tantrantara speaks of the weapons in the hands of Hari :

(Meditate on) Him ^vho has the noose in His hand, and on Hari who is in his lap, and has four arms, and holds the Conch, ^ Discus, ^ Mace, ^ and Lotus, 5 is dark blue (Shyama) and dressed in yellow raiment.’’

By who has the noose in his hand ” is meant Varuwa as he has been described in the verse preceding the Text quoted.

Elsewhere he (Hari) is spoken of as “ clad in yellow raiment, benign of aspect, and decked with a garland ^

We have seen that, in the Muladhara, Brahma is seated on the Hangsa, and we should therefore think of Yishnxx as seated on

Garnda. 7

DKSOEffTION . OF THF SIX CENTOFS

It is here that Eakim always dwells.^ She is of the colour of a blue lotus.^ The beauty of Her body is euhanced by Her uplifted arms holding various weapons. She is dress-^ ed in celestial raiments and ornaments, and Her mind is exalted ^ with the drinking of ambrosia.

In this Shloka the Author speaks of the presence of Raldm in the Svadhw/ii/i^ma.

Of, Rakini-dhyana elsewhere : “ Meditate on Rakiwf, who is blue of colour (Shyama). In Her hands are a spear, ^ a lotus, a drum ® and a sharp battle-axe. ^ She is of furious aspect. Her three eyes are red, and her teeth show fiercely. She, the Shining Devi of Devas, is seated on a double lotus, and from one of her nostrils there flows a streak of blood.s She is fond of white rice, ^ and grants the wished-for boon.’’

As Rakim is within another lotus in this Lotus, therefore should the six Shaktis everywhere be understood to be in a red lotus as in the MulMbara.

, 1 Dwells (Bhati) : the Sanskrit word literally means ‘‘ shines ” —

‘ here ’ that is, in the Svadhi.v7ii^/iana.

.^Of the colour of a blue lotus (Nilarabujodara-sahodarakantishobha) ; lit., Her radiant beauty equals the interior of the blue lotus.

■ s Matta-chitta ; for she drinks the nectar which drops from Sahasrara. She is exalted with the divine energy which infuses Her.

4 Shula.

5 Daraaru.

6 Tangka.

7 B^xigshtm , — She has long projecting teeth.

8 Raktadharaikanasam. The Saubhagyaratnakara has RaktadhatvekanAtham, that is, she who is the Lord of Raktadlvatu.

9 Shuklanna.

There is another smaller Lotus in each of the main lotuses on which the Shakti sits, • ^

T5B1 Sit OEJNTRISS 4ITP TB[B SBBPEjNT POWER

He who meditates upon this stainless Lotus, which is named SvadhisMiana, is freed immediately from all his as the fault of Ahangkara® and so forth. Lord among Yogis, and is like the Sun dense darkness of ignorance.® The wealth ke words flows in prose and verse in well-

uiscourse

preme Linga), and he “ Fault of Ahari By this

destrovi

3 inipli6u

tc. These

and Moha 6 and th

escribed the benefit derived from the IhifilitMuB, Lotus.

By Sva is meant the Para-Linga (Sathe Lotus is called SvadhisW/iana/^4 a and so forth (Ahangkara-dos/iadi). — •

ix evil inclinations : Kama (lust), Krodha » which are the six enemies of Man, are ;ioTi on the SvadhisftiMna Lotus. By re also destroyed the darkness of Maya, i of knowledge (Juiina) is acquired. The

lernies the six passions.

(pride), M; Ahangkara ice, iljiisidn

)£ Ch. XXVII of the Budra-ytoala.

Krodha (anger), Lobha (greed), Moha (delu- Asaryya (envy), which all arise from a sense

infatuation,

MmkiFmii oi’ thk sK c}SNTEii.s- ■, 47

SUMMAEY OF VeESES 14 TO 18

The SvMliisAi/iana Chakra is of the colour of vermilion, and has six petals. On its six petals are the six letters Ba, Bha, Ma, Ya, Ra, and La, with the Bliidu placed thereon. They are of the colour of lightning. In the pericarp of this Lotus is the region of water in the form of an eight-petalled Lotus, with a half-moon in its centre. This region is white. Inside this latter is the Varutia Bija “ Vang,’^ seated on a Makara, with a noose in his hand. In the lap of the latter (i.e., in the hollow of the Bindu) is Ykh}a seated on Garuda. He has four lisnds, and is carrying the Shangkha (conch shell). Chakra (discus), Gada (mace), and Padma (lotus). He is dressed in yellow raiment, wears a long garland (Vana-mala) round his neck, the mark Shrivatsa and the gem Kaustubha on his breast, and is youthful in appearance. On a red lotus in the pericarp is the Shakbi Rakim. She is Shyama-varna,i and in her four hands she holds the Simla (spear or trident), Abja (lotus), Damaru (drum), and Tan gka (battle-axe). She is threeeyed and has fierce projecting fangs,^ and is terrible to behold. She is fond of white rice,^ and a stream of blood runs from Her nostril.

(Here e^idb' the seeond section)

^ See note to v. 11. 2 Kurila-dangsMra. 8 Shuklanna.

I’lli! S IX GJSNTBlJS AND I'HE S lS Et^BXT Do WEB

Vebse 19

Above it,’ and at the root of the navel, is the shining Lotus of ten petals,® of the colour of heavj-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 Sva,stika marks,* and within, the Bija of Vahni himself.^

COMMENTAKY

iliH Majiipiira Chakra is described in this and the two following verses.

“ Skinivg lottis of ten petals” (Dashadala-lasite) — i.e.,- the Lotus which shines by reason of its ten petals.

“ 0 / the colmtr of heavij rain-dvvds” (Vmnsimtighn-pvaknshB)

— i.e., of a dark hue.

Within it are the letterSy^ etc. (Nilambhoja-prakiishair upahitajai^/iare tiadi-phantai/i^ sachandrai/i-).

The ten letters from Da (cerebral) to Pha, with the Bindu placed above them, are of the colour of the blue lotus, and are each of them on the ten several petals. The letters are Da, D/ta, Aa, I’a, Tha, Da, Dha, Na, Pa, Pha. By Sachandraih which qualifies Varwaife is meant that the letters have Bindu and Nada over them, for these two go together.

^ Svadhis'/i^^ana.

. * The Maa^pura Chakra, the seat of the Element of Eire the sinn of which IS a triangle. See Introduction. ^

3 An auspicious mark ; v. post.

^ 1 hat is, “ Rang,” the Seed-mantra of Eire.

s Shangkara reads Dasha-dala-lalite— i.e., the cbarmins lotus of ten petals. ®

DESGEIPTION Oi' THE SIX CENTRES

“Like the rising Sun" (Aruiia-inihii’a-samam)—i.e., like the

young sun.

“ Svastika M arks. These three marks or signs are on three sides of the triangle.

Raghava-bhaiia says 2; “A Svastika sign is made by the crossing of two straight lines going in four different directions.-” In this region of Fire is Kain the Bfia of Fire.

^ like a cross

2 In the note to v. 23 of Ch. I of the Sharada Tilaka,

i Tbc'it is, making Vara and Abliaya Mudras, ante^ pp. 20, 21.

® Vahni’s or Fire^s weapon. Bliaskararaya says it is the weapon winch is called in Maharashtra Samti

§0 . . TOK SIX. ANp . Thli SEBPWr, TO

Mepctate 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 of dispelling fear.^ He is the destroyer of creation

Gommentary

Elsewhere the Dhyana of Vahni is as follows : Seated on a ram, a Rudraks/ia rosary in one hand, and the Shakti ^ in the other.’^

As there are no weapons placed in the other hands it is to be inferred that the other two hands are in the attitude of granting boons and of dispelling fear; that is how He is described to be in other Dhyanas of Him.

Rudra should here be meditated upon as seated on a bull.

‘‘He is white . , , smeared (Bhasmaliptangga-bhu6‘7iahharana-sita-vapwh). — The ashes with which his body is smeared and the ornaments he is wearing make him look white (though his hue is red).

DfeSCEimON OP i’HE SIX GENl’BES

Veesb 21,

Hkeio abides Lakini, the benefactress of all. She is fourarmed, 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. Vam ® with all the wealth of knowledge ever abides in the lotus of his face.

“ Decked with variouti ornammile ” (Vividha-viraclianiilangferita).— She who is decorated with gems and pearls arranged in varied and beautiful designs.

Cf. Lakinl-dhyana elsewhere : “ Let the excellent worshipper meditate upon the Devi Lakini, who is blue and has three faces, and three eyes (to each face), fierce of aspect/and with Her teeth' protruding.® In Her right hand She holds the thunderbolt and’ the Shakti,’’ and in the left She makes the gestures ® of dispelling fear and of granting boons. She is in the pericarp of the navel lotus, which has ten petals. She is fond of meat (Mangsashl), ® and

1 Shyarna ; see awie, note to v. 11.

2 Matta-chitta ; vide ante-, p. 44, n. 3.

® Btat : a variant reading is evam, “ in this manner”.

^ Nabhi-Padma.

® That is, the Devi of Speech, Sarasvati.

® Vishvanatha quotes a Uhyana in which She is described as huinp' backed (kubjini) and as carrying a staff.

2 The weapon of Vahni (Fire). See note 2, page 50.

® Mudra.

9 Some read “ Maugsastham ”=She who abides in flesh.

THE SIX GENTEES AKD THE SERPENT .EOWEE

her breast is ruddy with the blood and fat which drop from Her mouth/^

The navel lotus is called Ma?ii-pura. The Gantamiya Tantra says.^ ^^Tliis Lotus is called Ma?zipura because it is lustrous like

Summary op Verses 19 to 21

The Nabhi-padma (Navel Lotus) is of the colour of the raiii« cloud, and has ten petals ; on each of its petals are each of the ten letters Da, Dha iVa, Ta, Tha, Da, Dha, Na, Pa, and Pha, of a lustrous blue colour, with the Bindu above each of them. In the pericarp of this Lotus is the red Region of Fire, which is triangular in shape, and outside it, on its three sides, are three Svastika signs. ■Within the triangle is the Bija of Fire — Rang He (Bija of Fire) is red in colour and is seated on a ram, is four-armed, and holds in his hands the Vajra (thunderbolt) and the Shakti weapon, and makes the signs of Vara and of Abhaya.^ In the lap of Vahni Bija is Rudra, red of colour, seated on the bull, who, however, appears to be white on account of the ashes which He smears on his body. He is old in appearance. On a red lotus in the pericarp of this Lotus is the Shakti LakiiiT. She is blue, has three faces with three eyes in each, is four-armed, and with Her hands holds the Vajra and the Shakti weapon, and makes the signs of dispelling fear and granting boons. She has fierce projecting teeth, and is fond of eating rice and dhal, cooked and mixed with meat and blood [Here ends the third section)

1- A Vaib’/zj/ava Tantra of great authority. , The quotation is from Cb, 34 of the same.

2 Mani-vad bhinnanjr. Bhinna liere means “distinguished,” for in the Mimipura is the Region of Fire. See also Rudrayamala, Ch.

3 Vara and Abhaya— ^^e., the Madras dispelling fear and granting

boons ”

4 Khecharamia— that is, meat mixed with rice and dhal, such as Khecharamia (Khichri), Pilau, etc.

MSGRIPTiON GF THE SIX CENTRES

Aik)VE in the heart, is the charming Lotus,' of the

shining colour of the Bandhdka flower,'' with the twelve letters beginning with Ka, of the colour of vermilion, placecl therein. It is known bj its name of Anahata, and is like the celestial wishing-tree,'' bestowing even more than (the supplicant’s) desire. The Eegion of Vayn, beautiful and with six corners," which is like unto the smoke in colour, is here.

OOMMBJNTAKY

The Anahata Lotus is described in the six verses beginning with this.

This Lotus should be meditated upon in the heart; the NQxh dhyayet 'm understood. The twelve letters beginning with Ka, that is, letters Ka to T/^a are on the petals.

is known hy its name Anahata (Namnahiahata-sangjnakam).— “ It is so called by the Munis because it is here that the sound of Shabdabraiimaii is heard, that Shabda or

^ The Anahata, or heart Lotus, seat of the air element, the sign of which is described as hexagonal, is here. See Introduction.

^ Fentapoetes Fhoenicea

^ Kalpa-tani. Shangkara says the Kalpa^taru, one of the celestial trees in Indra’s heaven, grants what is asked ; but this gives more, since it leads him to Mok.s/ia.

^ 6V^a^ko?^a — that is, interlacing triangles. See Plate V. Sea Introduction and Eudrayamala, Ch. XXYII, v. 64.

THIS HIX 01‘JNTUKS AND Tlii*. SKUDEM’ imVEU

tollowiug : Witbni it is Vatia Liiigga, lustrous like ten thousand

also bound which is fe’" ’ ' . .

and is produced by wherein Puru^-Aa (that

brahman see Kaghavabha^^a’s Comm, on Siiarada, Ch. I, y. 12,

® Surataru=Kalpa4aro, ♦

Tantrik ''Texts)',' the

labclabrahmauiaya (whose sulistance is Brahman}, no cause (Ahetuka). Such is the lotus An^iata IS, the Jivatma) dwells.” As to Shabda-

sound which issues without the striking of any two things together/^ ^

Wishuif^f-trm^^'' is tlie tree in Heaven which grants all one asks ; as it is like the Ivalpataru, so it bestows more than is desired. ■ ■

'' Beglou oj (Vayur iiuunialain.— In the pericarp of this

Lotus is the Vnyu-inantiala.

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 Mei-cy,® the Stainless Lord who is lustrous like the Sun,"* and whose two hands'" make the gestures which grant boons and dispel the fears of the three worlds.

In this verse the Aotlior speaks of the presence of the Vajn Bija' in the Aniilmta: Chakra. ■ '

'Favana Blja (lhivanrik.'^7mra)— t.c., the Bija Yang.

Grey a-s a mcm of >imoke ( Dliunirivali-dhusara). — It lias the greyish coloor of smoke by reason of its being sarroonded by masses of vapour.

A black anieloppf which is noted for its fleetiiess, is the Vahana (carrier) of Vuyu. Vayii carries his weapon, Angkusha,”^ ill the same way that Yarnna carries his weapon, Pasha.

1 Vayu, ivliose Ylja i.s “ Yang

2 This smoke, Shangkara says, emanates from the Jivatma which is in the form of a flame.

3 Shangkara read.s “ ocean of mercy (Karu^iavaridhi.)

4 Hangsa, the Sun — a name also of the Supreme. Cf. Hring the Supreme Hangsa dwells in the brilliant heaven.” See the Hangsa vati Elk of J^^gveda lY — 40 quoted in Mahanirvawa Tantra, vv. 196, 197, Ch. V. Hangsa is from Han--Gati, or motion. It is called Aditya liecause it is in perpetual motion (Sfiyana). Hangsa is also the form of the Antaratma, see v. 61, post. This I.Uk also runs in Yajurveda, X, 24, and XII, 14, and in some of the Upanishads,

5 This shows that the Blja has hands and feet (Shangkara).

<5 Goad.

Xoose,

THE SIX CINTEES AMD ,fiij S'EliPEMT FOWEB

He ■next speaks o£ the presence .of Isha iii.fclie Vajn Bija. Everywhere Shiva is spoken of as having three eves,^ hence Isha also has three eyes.

Elsewhere it is said : Meditate upon him as wearing a jewelled necklet and chain of gems round his neck, and bells on his toes, and also clad in silken raiment.’^ In the same way ol: him it has also been said : The boantifnl One possessed of the soft radiance of ten million moons, and shining with the radiance of his matted hair.”

Isha should therefore be tliooght of as clad in silken raiment

etc,

1 The third eye, situate in the forehead d, IS the Eye of Wisdom (Jnanachakfj/iu),

region

psscBfpTioN OB'. ^ rim , SIX oummf^

Veesb 24

IT EEE dwells Kakinij who in colour is yellow like unto new liglitning/ 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.

In this verse the Author speaks of the presence of the Shakti Kakini.

Exhilarated ^ (Matta)— that is, She is not in an ordinary, but in a happy, excited mood.

With the drinking of etc, {Purna andha-rasardra-

hridayii).-'~Her heart is soffceiied to benevolence by the drinking of nectar ; or it may be interpreted to mean that Her heart is softened by the supreme bliss caused by drinking the excellent nectar which drops from the Sahasrara. Her heart expands with the supreme bliss. Kakini should be thought of as wearing the skin of a black antelope.

Compare the following Dhyana of Kakini where She is so described : If thou desirest that the practice of thy Mantra be

1 Kava-ta^Ht-pita— 2 .<?., where there is more thunder than rain, when the lightning shows itself very vividly. Pita is yellow ; Kakini is of a shining yellow colour,

2 Shangkara gives unmattil (maddened or exalted) as equivalent of Matta.

THE SIX CENTRES AND THE SERDENT POWER

ever-

crowned with success, meditate on the moon-faced, existent i Shakti Kakini, wearing the skin of a black antelope, adorned with all ornaments/’^ ' '

“always*”^”*' stuti, possibly the word is nityam,

^ Vishvanatha, in his commentary on the S/iaichakra, gives the

= “Meditate on Kakini whose abode is in 7+ hands Pasha (noose), Shula

prident), Kapala (skull), Damarn (drum). She is yellow in colour tond of eating curd and rice (Dadhyanna). Her beautiful body is in a slightly hending pose_ (Svavayavanamita). Her heart is made ioyous by the draught of rice wine (Varuai).” The Saubhagya-rat4bara cites Seven Dhyanas of the Seven Shaktis or Yoginis— Dakini and others

« A®'® of seven Dhatus. The

peventp fefaakti Y^k.<?7^ini is pot Tnentioned in this book.

DESCUIl'I'lON' Oi' TIJE SIX CENTfi-iiS

Veksi; 25

The vShakti wlujso tender body is like ten million flaslies of lightning is in the pericarp of this Lotus in the form of a triangle (Triko/ia). Inside the triangle is the Shivalingga known by the name of Vfum. This Lingga is like shining gold, and on his head is an orifice minute as that in a gem. He is the I’esplendent abode of Lak.i'/(.ml.

C0MMKIs’Tx\KY.

In tliis Shloka in described the triangle Trikon*a which is in the {3ericarp of this Lotus.

“Shaldi in thii form of a triangle” (Trikoaabbidhil Sbaktife). —By this we are to understand that the apex of the Triangle is downward^

this iriko?iaj is below the Vciyu Bija, as has been said elsewhere. its lap is Isha. J3eIow it, within the Triko^a is

Viina-Lingga/’

“ On his etc. (Manlaii suk.s'/^ma»vibheda-yung mnnih ), —

This is a description of Va?^,a-Lingga. The orifice is the little space within the Bindu which is within the haif-rnoon which is on the head of the Lingga,

Elsewhere we find the following description: “The Va?ia« Lingga within the triaTigle, decked in jewels made of gold—the Leva with the half-moon on his head ; in the middle is an excellent red lotus/’

The red lotus in this quotation is one below the pericarp of the heart lotus ; it has its head turned upwards, and has eight petals. It is in this lotus that mental worship (Manasapuja)

^ As it is a Triko?ia Shakti it mast have its apex downwards as in the case of the Yoni.

I’HK BIX ceNTEES ANB THE SEIiPEKT POWEJl

should be made.^ Compare the following : Inside is the red eight-petalled lotus. There is also the Ivaipa-tree and the seat of the Ls/#^a-deva under a beautiful awning (Gliandratapa), surrounded by trees laden with dowers and fruits and sweet-voiced birds. There meditate on the L7/^a-deva according to the ritual « of the worshipper.”

Orifice minute — He here speaks of the Bindu which in the head of the Viiua Lingga. As a gem has a minute orifice in it (when pierced to be threaded), so has this Lingga,^ By this is meant that the Bindu is in the head of the Shiva Lingga.

The resplendent abode of Lahshmiy ^ — By this one must know the great beauty of the Lingga, due to a rush of desire,^

^ This is not one of the six Chakras, but a lotus known as Anandakanda, where the la'/aadevuta is meditated upon. See Ch. Y, v. 132, Mabanirvawa Tantra.

2 Kalpa. Tattat'kalpoktamargataA. That is, in manner enjoined by the respective sampradaya of the sMhaka.

3 The Lingga itself is not pierced, hot it carries the Bindu, which has an empty space (Shunya) within its circle.

^ That is, here, beauty.

5 Kamodgama.

BESL'itiraON oi'’ 'ME SIX CBIffTEES 61

He who meditates on this Heart Lotus becomes (like) the Lord of Speech, and (like) Ishvara he is able to protect and destroy the worlds. This Lotus is like the celestial wishing-tree,^ the abode and seat of Sharva.® It is beautified by the Hangsa,-'* which is like unto the steady tapering flame of a lamp in a windless place.f The filaments which surround and adorn its pericarp, illumined by the solar I'egion, charm.

OoMMENTAEY

li) this and the following verse he speaks of the good to be gained by meditating on the Heart Lotus.

II 6 who MBdiidtss on this Lotus iji the ElocLYb hecoiues liJks th& Lord of S2we€h ^ Brihaspati, the Guru of the Devas— and able

like Ishvara the Creator to protect and destroy the worlds. Briefly, he becomes the Creator, Protector, and Destroyer, of the Worlds.

He speaks of the presence of the Jlvatmil which is Hangsa, ^ in the pericarp of this Lotus. The Jlvatma is like the steady flame of a lamp in a windless place, and enhances the beauty of this Lotus (Anila-hina'-dfpa-kalika-hangsena sang-shobhitam), Bangsa is the Jlvatma. He also speaks of the presence of the Suryya-mar^dala in the pericarp of this Lotus.

1 Snra-taruszkalpa-taru.

2 Maha-deva, Shiva.

^ Here the Jivatma.

^ Vishvanatha quotes a verse In which this Hangsa is spoken of as VnvXkshdL,

G2y- THB':SIX-€BNTEE8 AND TUB SEiiPBNT FOWKE

■ ^- The surround and adorn tispenVarp, illumined

hij the solar region^ charm (Bliaiiorniawtlala-inaHciitantara-lasatkinjalka-sliobiiadliaram).— It is beautified bj reason of fcbe filaments which surround the pericarp being tinged by the rays of the Siifu' The rays of the Sun beautify the filaments, and not the space within 'thepericarp.- The filaments of the other Lotuses are not' so tinged, and -it is the distinctive featiire of this Lotus. By the expression the-. Ma^dala .of Surya (Bbaiiu).’^ the reader is to understand that all .the filaments in the pericarp .are beauteous with the raj^s of the Sun, and not a portion of them.

All over the pericarp is spread the region of Vayu. Above it is the Eegion of Suryya 5 and above tliese the Vayu Bija and Tribona, etc., should be meditated upon. This is quite consistent. In mental worship the mantra ivS Mang — salutation to the Eegion of Fire with his ten Kalfis/^ ^ etc. From texts and Mantras like this we therefore see that the regions of \Lihni (Fire), Arka (Sun), and Chandra (Moon), are placed one above the other.

“ Creator.

Able to protect and destroy the world (Kak^M-vinfishe ks‘/iama/t) — i.e., it is he who protects and destroys. The idea meant to be conveyed by these three attributes is that he becomes possesvsed of the power of creating, maintaining, and destroying, the

i Kala=digits or portions of Shakti.

^ By reason of his unification with the Brahma-substance.

PESCRIPTiON OP THE SIX OEXTBES

Foremost among 1 ogis, he ever is dearer than the dearest to women.i He is pre-eminentlj wise and full of noble deeds. His senses are completely under control. His mind in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear) water. He is like the Devata who is the beloved of Laks/tmi ^ and he is able at will to enter another’s body.®

.C0M,MENTARY

'’Dearer than the dearest to wo^nen” (Priyafc priyatama/i. bantakulasya) — i.e., because he is skilful to please them.^

“ Eis senses are completely under control ” (Jitendriyaga^ja/t)— he., he is one who should be counted among those that have cotnpletely subjugated their senses,

“ffis inmd , . . Brahman” (Dhyanavadhana-lMharnah). — Dhyana is Brahma-chiutana, and Avadhuna means steady and intense concentration of the mind. The Yogi is capable of both.

”Eis insxdred speech flows like a stream of (clear) water” (Kavyumbu-dharri-vaha).— The flow of his speech is compared to an uninterrupted flow of water, and it is he from whom it flows.

“ Ee is like the Devatd who is the beloved ofLakshmi ” (Laks-hmlrangga«a-daivata7i). — He becomes like the Deva who is the beloved

1 Priyat priyatamaZi — more beloved than those that are dear to them.

2 According to Shangkara’s reading, Laks/jmi become.s his family i-^evata that is, his family is always prosperous.

^ Parapure ; ik post.

^ Karmmakushala/i. “ Dearer than their husbands ” (Shangkara),

THE SIX CENTRES AND THE SERPENT POI\*EB

of LaksAmi. Laks^mi, the Devi of Prosperity, is the spoase of Vishnu. This compound word is capable of another meaning. It may mean : One who has enjoyed all prosperity (Lakshml) and all good fortune (Ranggaiia) in this world and who goes along the path of liberation. It has therefore been said ; “ Having enjoyed in this world the best of pleasures, he in the end goes to the abode of Liberation.” j

“Another’s body” (Para-pura).— He is able at will to enter the enemy’s fort or citadel (Durga), even though guarded and rendered difficult of access. And he gains power by which he may render himself invisible, fly across the sky, and other similar powers. It may also mean ^" another man s body . *■■

Summary OF Verses 22 to 27

The Heart Lotus is of the colour of the Bandhuka ^ flower, and On its twelve petals are the letters ICa to T/ia, with the Bindu above them, of the colour of vermilion. In its pericarp is the hexagonal ^ Vayu-Mandala, of a smoky colour, and above it Suryya-ManMa* with the Trikona lustrous as ten million flashes of lightning within it. Above it the Vayu Bija, of a smoky hue, is seated on a black antelope, four-armed and carrying the goad fanffkushaV. In his (Vay u-bija’s) lap is three-eyed Isha. Like

DESOEIPTION OP THE SIX CENTRES 65

He looks joyous with a rush of desire. i Below him is the -Jivatma like Hangsa. It is like the steady tapering flame of a lamp. ^ Below the pericarp of this Lotus is the red lotus of eight petals, with its head upturned. It is in this (red) lotus that there are the Kalpa Tree, the jewelled altar surmounted hy an awning and decorated by flags and the like, which is the place of mental worship.^

{B[ere ends the fourth section)

1 Kamodgamollasita.

3 See Mahanirva«a Tantra, Gh. V, vv. 129, 130, p. 85, where the Mantra is given.

Verses 23 and 29

In the throat is the Lotus called Vishuddha, 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 Ambara, ® who is white of colour.

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-shiva, ® signifies.

1 Ether is the element of this Chakra, the sign (Mawc^alaj of this Tattva being a circle (VWtta-rupa). See Introduction.

2 ManuMantra(here) ‘‘ Hang

3 Ambararsthe Ethereal Region ; the word also means “ apparel ” — “ Yyomni, vasasi ’’ (Amara-ko.sAa). On an elephant of the colour of snow is seated Ambara, white in colour in his Bijaform. The Sanskrzt is capable of another meaning : On an elephant is seated the Bija whose raiment is white.”

4 Pasha.

5 Angkusha.

7 Of the ISTabhovija or “ Hang

s “ Mountain-born,” a title of the Devi as the daughter of the Mountain King (Himavat — Himalaya). The reference is here to the Androgyne Shiva-Shakti form. See Commentary.

9 Sada:ever. Shiva:the Beneficent One, Beneficence.

DBSCEIPflOH. OP THl 8IX GENTBES

The Vishtiddha Chakra is described in four verses begiiiBiiig with these.

Because bj the sight of the Hangsa the Jiva attains purity, this Padma (Lotus) is therefore called Vishuddha (pure)— Ethereal, Great, and Excellent/’

In the regi07i of the throat in the Lotus called Vishuddha ,^’ — Pure (Amala, without impurity) by reason of its being tejo-maya ^ (its substance is tejas)^ and hence free from impurity.

All the vowels^^ (Svarai/isarvaife) — i.e., all the vowels beginning with A-hara and ending with Visarga — altogether sixteen in number.

“ Shining on the ]}etals ” (Dala-parilasitai/i) . — The vowels being sixteen in number, the number of petals which this lotus possesses is shown by implication to be sixteen also.

Elsewhere this has been clearly stated : Above it (Anahata) is the Lotus of sixteen petals, of a smoky purple colour ; its petals bear the sixteen vowels, red in colour, with the Bindu above them. Its filaments are ruddy, and it is adorned by V^yoma-matidala.”^

“ Distinctly visible ” (Dipitam). — These letters are lighted up, as it were, for the enlightened mind (Dipta-buddfoi).

Whose 7nind (buddhij is illumined ” refers to the person whose buddhij or intellect, has become free from the impurity of worldly pursuits as the result of the constant practice of Yoga.

“ The Ethereal Region circular m shape, and white like the full Moon ” (Purnendu-prathita-tama-nabhomartfl^alam vnttaimpam),— The Ethereal Region is circular in shape (Vnttarupa), and its roundness resembles that of the full Moon, and like the Moon it is also white. The Sharada says : “ The wise know that the Mandalas participate in the lustre of their peculiar elements.”^ The Ma-n-dalas are of the colour of their respective Devatas and elements : Ether

1 See Rudrayamala, Ch. XXYII, v. 67.

2 Fire purifies.

3 The Ethereal Circle.

^ That is, each Mawdala (z.e., square after the characteristics of its elements.

68 THE SIX CENTBES AND THE SERPENT POWER

‘‘In the pericarp of this lotus is the circular Ethereal Region ” (Nabho-ma^idalam vrifcta-rupam).— In the lap of this white Ambara

Ethereal Hegion) ever dwells 8a(Ia-shivaj who is spohen of in the second of these two verses.

“On an elephant white assnou’i.‘'.s‘eaie<f”(Hi£na-chchhayanagopari lasita-tanu).— This qualifies Ambara.

Naga here means an Elephant, and not a serpent. The Bhuta-shuddhi clearly says: “ Inside it hs the white Bija of Vyoma on a snow-white elephant.” Literally, “ His body shows resplendent on an elephant,” because He is seated thereon.

“The Blja oj Atnhara’f (Tasya manoh).— Tasya manoh

means literally ‘'His mantra,” which is the Bija of Ether or Hang.i

“His four arms, (two of) which hold the Pclsha (noose),

Anghusha (goad), and (the other two) are m the gesttiregrmdin^^^

boons and dis 2 '>elling fear, add to his beaiciy (Bhujai/i pashabhityangkasha-vara-lasitai/i shobhitaiiigasya). The meaning, in short, is that in His hands He is carrying the and

anghusha, and making the gestures of dispelling fear and granting boons.

In the lap of his Blja'' (Tasya manor angke).— He is here in His Bija form— in the form of Hang which is Ikasha- Bija. This shows the presence of the Bija of Ether in the pericarp of this Eotus, and we are to meditate upon it as here described,

The snow-‘White Beva whose body is united with for in-sepavahle frow ) that of Giri-ja" (Gririjabhinna-deha), By this is meant Arddha-narishvara,^ The Deva Arddhanarishvara is of a golden colour on the left, and snow-white on the right* He dwells in the lap of Nabho-bija. He is described as the Deva Sada-shiva garbed in white raiment. Half His body being inseparate from that of Girija, He is both silvern and golden He is also spoken of as

possessed of the down-turned digit (Kala) of the Moon which constantly drops nectar

1 The Bija of a thing is that thing in essence.

^ Hara-Gaari-murti (Shangkara).

^ This is, the Ama Kala.

iiili

Piii

DESCEIPTION .OF THE SIX .CINTBES^

says : VVixniii xoe xaitirci* m ana over ix a non oeax

(Singliasaiia). On this is the eternal Gauri, and on Her right is Sadi-Shiva. He has five faces, and three eyes to each face; His body, is ' smeared with ashes,' and He is like a mountain of silver. The Deva is wearing the skin of a tiger, and garlands of snakes 'are,. His ornaments,”

The Eternal Gaur! (SadS Ganri) is there as half of Shiva’s body. She is in the same place spoken of as the Gauri, the Mother of the Universe, who is the other half of the body of Shiva

With ten htautiful arms^^ (Lalita-dasha-bhuja). — The Author here has said nothing of what weapons the Deva has in His hands. In a Dhyana elsewhere He is spoken of as carrying in His hands the Shula (trident), the Tangka (battle-axe), the Knpa?ia (sword), the Vajra (thunderbolt), Dahana (fire),theN%endra (snakeking), the QhB,nUi (bell), the Angkusha (goad), Pasha (noose), and making the 'gesture dispelling fear (Abhltikara).^ In meditating on Him, therefore, He should be thought of as carrying these implements and substances and making these gestures in and by His ten arms. Great (Prasiddlia lit known) here wall known for his OTeatness. The rest can be easily understood.

1 Pataia YlII. The text translated is incorrect. In Rasikainohana Cha^i^opadhyaya’s Edition it runs : Within the Yantra is the bull, half whose body is that of a lion.” This is consistent with the Arddbanarishvara, as the bull is the Yahana (carrier) of Shiva, and the lion of the Devi.

2 That is <S7ia^-kona yantra,

3 This gesture is called also Astra or a weapon which is thrown because it throws goodness on the Sadhaka.

Tfl,E six/ CBHTBIS ^AHB' THE. SEKPENT POWER

. V:EIISS 30

PoEER than the Ocean of .Nectar is ' the Shakti Shakini who . dwells' in this Lotus* , Her raiment ,is yelloWs and in Her four lotus-hands She carries the bow^ the arrow,, the noose, and the goad. The w^hole region of the Moon without the mark of the hare^ is in the pericarp of this Lotos. This (region) is the gatew^ay of great Liberation for him who desires the wealth of Yoga and whose senses are pure and controlled.

Here the Author speaks of the presence of Shakini in the pericarp of the Vishuddha Lotas.

Purer than the Ocean, of Nectar (Sudhasindho/i ^ Shuddha)^ —•The Ocean of Nectar is white and cool and makes immortal. Shakini, who is the form of light itself (Jyoti?i-svarupa) is white and heatless.

In the following Dhyana of Shakini She is described in detail r Let the excellent Sadhaka meditate in the throat lotus on the Devi Shakini. She is light itself (Jyoti/i-svarupa) ; each of Her five beautiful faces is shining with three eyes. In Her lotus hands She carries the noose, the goad, the sign of the book, and makes the Jnanamudra.^ She maddens (or distracts) all the mass of

1 The “ Man in the Moon”.

2 Sudhasindhu, says Shangkara, is Chandra (Moon). She is purer and whiter than the nectar in the moon. The translation here given is according to the construction of Shangkara and Yishvanatha, who read SudhasindhoA in the ablative. Kalichara^^a, however, reading it in the possessive case, gives the meaning “ pure like the ocean of Nectar,” which is the innermost ocean of the seven oceans, which surrounds the jewelled island (Mawdvipa),

3 Made by touching the thumb with the first finger of the right hand and placed over the heart.

OESCEEFTION OF THE SIX CENTRES

Paslius/ and She has her abode in the bone.^ She is fond of oiilk food, and elated with the nectar which She has drunk.’’

By the expression She is light itself ” in the above Dhyana, it is meant that She is white, whiteness being characteristic of light. The two Dhyanas diifer as regards the weapons the Devi has in her hands. This is due to differences in the nature of the Sadhaka’s aim.^

The Devi ds in the lunar region (ChandramanJala) within the pericarp. The Frema-yoga Taramgim says : ‘‘ Here dwells the Shakti Shakini in the auspicious region of the Moon.”

fMs Lotus (Kamale) — i.e., in the pericarp of the

Vishiiddha Chakra.

“ In this pericarp is the sjnytless region of the Moon^ withoict the -mark of a hare ” (Shasha-parirahita), conveys the same meaning. The spots on the moon are called the sign of the hare/’ the stain on the moon She is likened to the Stainless Moon.

The gateway cf great liheration^^ (Maha-mok^/ia-dvara). — This is attributive of the lunar region, and is used in

praise of the Ma>idala. It is the gateway of Liberation, of Nirva?^amukti, for those who have purified and conquered their senses, among other practices ; by meditating on this in the path of Yoga they attain liberation (Mukti).

“ Who desires the wealth of Yoga ” (Shriyamabhimata-shilasya). — B}'' Shri is meant the wealth of Yoga”. For him who by his very nature desires the wealth of Yoga, that Is the gateway of Liberation. This clearly explains the meaning of Shuddhendriya, whose senses are pure and controlled.

In the pericarp of this Lotus is the Nabho-inantiala (ethereal region) : inside the latter is the triangle (Triko? 2 a) ; inside the triangle is the Chandra-ma?f.fMa ; and inside it is the Nabhobija^ : and so forth. Cf, Think of the full moon in the triangle within the pericarp ; there think of the snowy Akasha seated on an elephant, and whose raiment is white. Thei*e is the Deva Sada- Shiva.” Whose raiment is white ” qualifies Akasha.

^ See Introduction to A. Avalon's Mahanirva?ia Tantra.

2 i,e,, She is the Devata of the Xsthi Dhatu.

3 The nature of the Dhyana (meditation) varies with the aim which a SMhaka wishes by his worship. See Tantraraja. Tantrik Texts Vols. YIII and XIL

4 The Bija of Ether — Hang.

EKPENT rOWKR

YBE- SIX'/OEHraiS AND THE

nE^^CEIPTtON OF THE SIX CENTRES

I He is constant, gentle, steady, modest, courageous, forgiving, selfj

I controlled, pure and the like, and free from greed, malice and -

I pride/’ ^ I

\ “He secs the three perioih” (Tri-kala-darslif) — i.e., by the ■

[ knowledge acquired by Yoga he sees everything in the past, ^

I present, and future. Some say that the meaning of this is that i

I the Yogi has seen the Self (Atma), and, as all objects of knowledge

f are therein, they become visible to him.

Freefrohi itisease and sorroic ” (llogashokapramukta/i) . !

i '• n by having attained Siddhi in his mantra he becomes free from [: diseases and long-lived, and by reason of his having freed himself

■ I ' from the bonds of Maya he feels no sorrow.

I “Like Eangsa, the destroi/er of endless dangers ” (Eira.va.dh.i-

\ . vipadiing dhvangsa-hangsa-prakasha/i). — From acts good and evil

i < various dangers (Yipat) arise. The Sadhaka becomes like the

‘s Hangsa which is the Antaratma that dwells by the pericarp of the

I Sahasrara,? for he can destroy all such dangers and in the result

i open the gate of Liberation (Moks/ia). Hangsa is the form of the

; , Antaratma. 'J'he rest is clear.

BuJIMARY of the S'^lSHDDDHA OliAKEA

I

At tlie base of the throat ^ is the Vishaddha Chakra, with sixteen petals of smoky purple hue. Its filaments are ruddy,

f d the sixteen vowels, which are red and have the Bindu pve them, are on the petals. In its pericarp is the ethereal region (NabhO“ma«dala), circular and white. Inside it is the Chandra-mam|ala., and above it is the Bija Hang. This Bija is while and garmented in white, ^ seated on an elephant, and is four-armed. In his four hands he holds the Piisha (noose) and the Angkusha (goad), and makes the Vara-mudra and the Al)haya*niudra. In his lap is Sada-shiva, seated on a

i The portion within inverted commas is from the Bhagavad-Gita,

^ Cl. Sarvarogaharachakra in Shri Yantra.

3 That is, the Hangsa is in the tw el ve-pe tailed Lotus below the- Bahasrara. Shangkara and Yishvanatha call Hangsa the Sun.

^ Kan^/ia-mule.

5 That is clothed in ‘space.

74 ' ' "THB six CENfBES' -ANB THE SEBPENT POWER

great lion-seat which is placed on the back of a bull. He is in his form of Arddhanarishvara, and as such half his body is the colour of snow, and the other half the colour of gold. He has Jive faces and ten arms, and in his hands he holds the Simla (trident), the Tangka (battle-axe), the Khariga (sacrificial sword), the Vajra (thunderbolt), Dahaiia, ^ the Nageiidra (great snake), the Gha^ii^a (bell), the Angkusha (goad), the Pasha (noose), and makes the Abhaya-mudra. He wears a tigePs skin, his whole body, is smeared with ashes, and he has a garland of . snakes round his neck. -'The nectar dropping from the down-turned digit of the,. Moon is on his forehead. Within the pericarp, and in the Lunar Region and seated on bones, is the Shakti Shakini, white in colour, four-armed, five-faced and three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow, a noose, and a goad.

^Agneya astra.

BEBommim of the sir oentees

Ve'Ese 31 a^

The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kiimbhaka/ is in his vrraty able to move all the three worlds. Neither Brahma nor Yishnu^ neither Hari-Hara^ nor Suryya® nor Gampa/ is able to control his power' (resist him).’;

' His breath '■ controlled by Knmhhaka- (Atta-pavana). — > Literally it means, who has taken the air in, which is done by Knmbhaka.

Hari-Harai ^^ — The Yugala (coupled) form, consisting of Yishnn and Shiva combined.

Suryya ’’ (Kha-mam). — This word means the jewel of the sky, or Suryya.

fHei^e ends the fifth section)

1 This verse has not been taken into account either by Kalicharawa or Shangkara. It is given by Bala-deva in his text, and his Commentary is also here given. It is in Tripurasara-samnchchaya, Oh. V, 26,

2 Betention of breath in Pra?iayama is Kumbhaka.

^ This is praise (Stntivada) of bis great powers — that is, were he to get angry be could move the three worlds.

5 Sun. See Commentary.

® Gat^esha.

•ME SIX' CENTRES- .AND .THE SERPENT FCnVE.R.

The Lotusnamed AjuiV is like the Moon, ' (beautifull j ■white).. On its- -two petals are the .letters, Ha ..and which', arealso white and enhance its beauty. It shines' with the glory of Dhyana.^ Inside it is the Shakti 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 (Shiiddha-chitta).

The Author now describes the Ajna Chakra between the eyebrows in the seven verses beginning with this.

Lottus named Ajnd ’’ ( Ajna-nama), — Ajna of the Guru is communicated here, hence it is called Ajna.^’ Here between the eyebrows is the Ajna (Command), which is communicated from above, hence it is called Ajna. This Lotus which is well known is here,®

1 Ajua — command. See Commentary. The Tantrantara Tantra calls this Chakra the house of Shiva (Shivageha).

2 The state of mind which is acquired by meditation (Dhyana).

3 Vidyam mudram dadhana, she is making the gesture of Yidya or Pustaka Mudra and those of dispelling fear and granting boons. It is not that she is carrying a book in her han . See post,

^ Damaru.

5 Posary with which “ Recitation ” ( japa) of mantra is done.

6 It is here that the Ajna of the Guru is communicated (Gautamlya Tantra, cited by Yishvanatha). See Rudrayamala, Ch. XXYIl, v. 68, which says that the Guru’s Ajna is communicated (Gurorajneti).

BESOEIPTION OF THE SIX ■ CENTEBS

'■ 'This' 'Lotus 'is 'betweeri felie. eyebrows, as the following shows : Going upwards after entering ' the .throat and .palate, the ■ white and anspicioiis Lotus between the eyebrows is reached by Kiiiidalf. It has two petals on which are the. letters Ha and Ksfea, and it is the' place .of mind. (Manas).”

The following .are descriptions, of the Lotus '

ih&'^Moons hewutifuUy white ” (Hima-kara-sadrishang), — This coinparisoii with Chandra (Himakara) may also mean that this Lotus is cool like the moonbeams (the moon being the receptacle of x^mrita, or Nectar, whose characteristic is co.oloess), a.iid that it is .also beautifully white, ■

It has been said in ‘Vlshvara-kartikeya-sangvada ” : ^

“ Ijna Chakra is above it ; it is white and has two petals; the letters Ha and K.s^lia, variegated in colour, also enhance its beauty. It is the seat of mind (Manas).”

Twe petals ” (Netra-patra).— The petals of the lotus.

The letters Ha> and Ksha, te hick are also white ” (Ha-k^/iabhyang kalabhyain parilasitavapu/i su-shubhrara). — These two letters are by their very nature white, and by their being on the white petals the whiteness thereof is made more charming by this very excess of whiteness.^ The letters are called Kalas because they are B!ja&' of Kalui?.^

shines with the glory of Dhy ana (Dhyana-dhama-prakasham) — that is, its body shines like the glory of Dhyana Shakti.

He next speaks of the presence of the Shakti

Hakin! here. The force of the pronoun Sa (She) in addition to Her name is that She is the well-known Hakini.

The gestnres of dispelling fear and granting boons ” (Mudra). — -This word stands for both Mudi*as. There should be six weapons

in Her hands, as She has six hands. There are some who read Vidja and Mudra as one word, Vidya-mudra, and interpret it to

mean Vyakhyamudra — the gesture that conveys learning oi knowledge— and speak of Her as possessed of four arms. Different

1 z.e., the Sammohana Tantra.

2 Or the meaning may be that the Ajna Chakra has rays cool like the ambrosial rays of the Moon and like the Moon beautifully white.

3 See Introduction, Prapancbasara Tantra, Vol. Ill, Tantrik Texts, ed. A. Avalon.

III

if ^

fcll

Lf-I:

I

TH£, SIX amTms : and the .seki'ent power

maiiBscripis give different readings. Various manuscripts read these as two words. . The wise reader should judge for himself. .

. In a Dhyinadn another place She is thus described : Meditate upon Her, the divine Hikini. She abides in the marrow^ and iS' . white. In Her hands are the Damariiy the liudrik^lm rosary j the ■ skull, the Vidya (the sign of the book), the Mudra (gesture of granting ; boons and dispelling fear). She is fond of food cooked with Turmini, and is elated by drinking ambrosia. She is well seated on a white Lotus, and Her mind is exalted by the drink of the King of the Devas gathered from the Ocean.’^

^ Majjastha. in the chakra.

ililSii

According to another reading (chakrastha) abides

' itll i u

Within tins Lotus dwells the subtle mind (Manas). It is well known. Inside the Yoni in the pericarp is the Shiva 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 Shakti, and which bv its lustre makes visible the Brahma-siitra,^ is also there. The Sadhaka with steady mind should meditate upon these according to the order (prescribed).

Co.MMEKTAHY

3 Tlie ISTarH Chitrira.

^ Sangkalpavikalpatmaka, T1 referred to in the Commeiitary to v,

5 Fhallie emblem of Shiva.

THE SIX'-OEHTEES AKB THE f^ERPENT POWER

..the' pericarp. The Itam-Sliiva who is tliere is in His phallic form^ and' within the. Toni. Within the triangle in the pericarp dwells Ifcara-shivapada ^ — Le., the Shiva known by the name of Itara. This Lingga is in the phallic form and white. As has been said in the Bhnta-shuddhi ■ Taotra : Inside it is the Lingga Itara,

crystalline and with three eyes,’^ This Lingga resembles contimioas streaks of lightning dashes (Vidyiin-malavilasam),

Fint Bija of the Vedm^^ (Vedanam adibijam),— He then speaks of the presence of The Praimva ^ in the pericarp of this Lotus. In the pericarp there is also the first Pranava^ ^

Which i*?. the abode of the -niost excellent Shakti kula-pada). — Kula=Shakti which is here of a triangular form. Parama means most excellent, by reason of its resembling lightning and the like luminous substances; and Pada means place — i.e., the triangular space. Hence this Bija— namely, the Pra?iava— we perceive is within the triangle. This is clearly stated in the following text :

“Within the pericarp, and placed in the triangle, is Atnm in the form of the Pra^iava, and above it, like the flame of a lamp, is the charming Nada, and Bindu which is Bfakara, ^aiid above it is the abode of Manas.”

Now, if the Paramakulapada ^ be the container (Adhara) of and therefore in separate from the Pranava, how is it that it is separately mentioned as one of the sixteen Adbaras spoken of in the following passage? For it has been said that “the sixteen Adharas hard of attainment by the Yogi are Muladhara, SvadhW*- thkna,, ^lani-pura, Anahata, Vishiiddba, Ajna-chakra, Bindu, Kalapada, Nibodhika, Arddhendu, Nada, Nadanta, Unman!, Yis^-nu-vaktra Dhruvamandala,A and Shiva.”

1 According to Vishvanatha, this is an Angsha (part) of the Nirgii-aa Para Shiva in the Sahasrara.

A The letter Ma; that is, it is Makararupa or Ma before maiiifesta-

4 Shangkara says that ParamakulaMuladhara Padma, and ParamakulapadaHe who has bis abode in the Muladhara.

5 See Sharada Tilaka, Ch. V, 135, Ch. XII, v. 117 et seq . ; Kularwava Tantra, Ch. IT, and Introduction.

■: DEJ<CBIPTiON OF TBE .SIX -GjBKTBES . ■ Bl

. The answer is thatthe second Kalapada is not the one in the Ajna Chakra, biitis in, the vacant space above Mahanada which is spoken of latev. This will become clear when dealing with the

..subject of Mahanada.

Which mafrftv manifest the Brahma-suira'^^ (Brahma-sutraprabodha).— Brahina"Sntra==OhitriB!--iiadi. This Nad'^ is made 'visible by the bistre of the Pranava. In v. 3 this Nadi has been described as lustrous with the lustre of the Pramva.-^^

The Sadhaka .should with a steady mind meditate upon all tliese^ — nh'., Hakini, Manas, Itara Liriiga and Pra?zava— in the order prescribed. This is different to the order in which they are placed in the text by the author. But the arrangement of words according to their import is to be preferred to their positions in the text. The order as shown here should prevail. Thus, first Hakini in the pericarp; in the triangle above her Itara Limga ; in the triangle above him the Praiiava ; and last of all, above the Prana va itself,' Manas should be, meditated upon.' ' ,

THE. SIX ■OBXTEES, AXD THE SERPENT POWER

The .excellent' Sadliaka, wliose Itma is notMiig .but, a meditation OB this Lotii^ is able quickly to enter another's body ^ at will, andbecomes the most excellent among Munis,

and all-knowing and all-seeing. He becomes tlie benefactor

of all, and versed in all the Sliastras. He realises his unity with the Brahman and acquires excellent and unknown powers. ^ Pull of fame and long-lived, he ever becomes the Creator, Destroyer, and Preserver, of the three worlds.

In this verse he speaks of the good to be gained by the Dhyana of this Lotus.

Most emcellent amony *(Mnnindra).— A Muni is one

who is accomplished in Dhyana and Toga^ and other excellent acquirements. The suffix Indra means King or Chieftain, and is added to names to signify excellence.

Versed in all the Bhdstras (Sarva-shastrarthavetta).— Such an one becomes pi’oficient in the Shastras and in Divine knowledge, and thus he becomes all-seeing (Sarva-darshi) — i.e., able to look at things from all points by reason of his being possessed of wisdom and knowledge which harmonises with Shastras, manners, and customs.

1 Para-pura — may also mean another’s house. See p. 63, ante.

a Siddhi.

3 Dhyanayogadisampannah. — The word may also mean one who is an adept in Dhyanayoga and other acquirements.

BESCEIPTIOX OP THE SIX CENTRES

He realises,^' eic, (Advaitachara~Tadi). — ^He knows that this Universe and all material existence is the Brahman, from such sayings of Shroti as, The worlds are Its Piida (that is Angshas) :

All that exists is the Brahman ^ and, I am the Deva, and no' one else ; I am the very Brahman, and sorrow is not my share.’’ ^ He knows that the Brahman alone is the Real (Sat), and everything else is unreal (Asat), and that they all shine by the light of the Brahman, ^ The man who by such knowledge is able to realise the identity of the Individual with the Supreme Spirit ^ (Jivatma I and Paramatma), and preaches it, is an Advaitavadf.

L “ Excellent awl miknown poicers ” (Paramapurva-siddhi) —

I that is, most exalted and excellent powers.

I Full of fame (Prasiddha) — i.e., famous by reason of his

I excellence.

L “ He ever becomes f etc, (So’pi karta tri-bhuvana-bhavane

I sanghritaii pfilane cha). — This is Prashangsa-vada ; ^ or it may mean

: that such Sadhaka becomes absorbed in the Supreme on the

5 dissolution of the body, and thus becomes the source of Creation,

I Preservation, and Destruction.

r 1 ‘ Pado ’s 3 ^a vishva bhutanitiP ^ Tadidang sarvvang BrahmaP The

t * Sarvarii khalvidam Brahma ’ — which mean the same things.

I ^ Ahang devo na chanjm’smi Brahmaivasmi na shokabhak.

I ^ Brahmaivaikang sad-vastu tadanyad asat prapancha-samudayas

I tn Brahma-hhasataya bhasate.

I 4 Jivatma-paramatmanor aikyachintanam.

f , ^ e.6., Stuti-vMa, or praise ; or, as we should say, compliment,

I which, while real in the senvse of the presence of a desire to praise that

I which is in fact praiseworthy, is unreal so far as regards the actual

i words in which that desire is voiced.

.THE -SIX' CEHTEIS-AKD THE SERPENT POWER

Within the. triangle in ^ this Ohakra exer dwells the com- ■ bination of, letters ^ which form the PraRaYa* .It is the iniier Atma-. as pure mind (Biiddhi),. and resembles a' flame in its radiance. AboTe it is the half (crescent) moon, and aboYe this, again, is Ma-kara, ^ shining in its form of Bindin Above this is Nada, whose whiteness equals that of Balarama ^ and diffuses the rays of the Moon* ^

COHMENTAHY, ' ,

The author desires to speak of the preseuce of the Pra-'^mYa in the Ajna- Chakra and says that in this Chakra, and within the triangle which has already been spoken of, ever dwells the comhination of the letters A and U which by the rules of Sandhi makes the thirteenth vowel 0. 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 (0) 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 0 that the Pra^iava is formed.

He next gives its attributes :

Resembles a flame in its radiance ’’ (Pradipabhajyoti/i). — But how can this thirteenth vowel by itself be Shuddha-buddhyantaratma? He therefore says :

Above it is the crescent moon^^ (Tadurdhve chandrardha/i),

1 That is, a and which by Sandhi becomes 0, and with anusvara {m) thus form the Pranava, or mantra Om.

2 The letter M in its Bindu form in Chandra-vindu.

^ Shangkara reads it as Jaladhavala, etc.,’^ and explains it by ** white like water The last portion may also mean smiling whiteness equals that of the Moon

DESCRIPTIOX OF THE SIX CENTRES

(ihfwe fliiSj, (iijuuiy is 31(i-]iaT(iy shining in its fovm of (Tad-npari vilasadbiiKiu-rup! Ma-karaE).— It is thus . shown that by the placing of the crescent moon and the Bindu ^ over the thirteenth vowel the ]^ra?iava is completely formed.

Above this is (Tadurdiive nado’sau) — above the

Prawava is the Avilntara (final or second) Nada, which challenges as it were the whiteness of Baladeva and the Moon (Baladliavalasudhadhira-saiitilnadiasl). By this he means to say that it is extremely white, excelling in whiteness both Baladeva and the rays of the Moon.

Some read Tadfidye iiadoWi (in the place of Tadurdhve nado'saii), and interpret it as, ‘M'telow Bindii-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 NMa is below.

Besides, this Nilda is beyond the Nada which forms part of the PraMva, and is part of the differentiating (Bhidyamana) Parabindu placed above the Prawava. If, however, it be urged that it is necessary to state the details in describing the special Pranava (Vishi^??i^a-Pra«ava), and it is asked, Why do you say a second Nada is inappropriate?” then the reading Tadadye nado’sao may be accepted.

But read thus it should be interpreted in the manner following : ** This Nada shown below tlie Bindu-rupi Ma-kara is Bala-dhavalasudhadhara-santana-has! ii\ .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 '

^ That is, Anusvara.

2 Sudhadbarasantana, Vishvanatha says, means a multitude of

THE'..81X C'ENTEES .AHD THE SEEPENT POWER

Wheis'* the Yogi closes the ' lioiise which liaags without support,^ the knowledge whereof he has gained by the service of Parama-guru, and, when the Ohetas ^ by repeated practice becomes 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.

Having described the Pra?iava, he now speaks of its union (with Ohetas), i.e., Pra%avayoga.

The Yogi should close the house (Puram baddliva)— 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 Piir used shows that the Yoni-mudra is meant. Then, when his Chetas by repeated practice (Abhyasa) or meditation on the Pra?iava becomes dissolved (Lina) in this place (the Ajiiachakra), he sees within and in the space above the triangle wherein the Pranava is, sparks of Pire^ (Pavana-sahridang ka?uin), or, to put it plainly, sparks of light resembling sparks of fire appear before his mental

1 Kiralamba-puri. Firalamba (t\ post) means that which has no support — viz., that by wbich the mind’s connection with the world has been removed and realisation of the infinite established. Akashamangsi=whose flesh or substance is Akasba (Eajanirghaw^u Diet.)-

2 See next page and Introduction.

3 i.e., closes the avenues of the mind and concentrates it within itself.

^ Pavana-suhWd— He whose friend is air ”=r Fire. When the wind blows fire spreads.

r»KSCKll‘riO\ OF the six centres

vision above tbe triangle on which the Pra?iava rests. It is by Yoni-mudra that the innerself (Anta?i-pur) is restrained and detached from the outside world, the region of material sense. The Manas cannot be pnritied and steadied unless it is completely detached from the material si'ihere. It is therefore that the mind (Manas) should be completely detached by Yoni-mudrti.

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,i draw in air and fill therewith your belly. Next - close tightly your ear-holes with the thumbs, with your index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the remaining fingers. Restrain the air 3 'within you, and with the seuse.s controlled meditate on the Mantra whereby you realise the unity (Ekatvam) of Prana and Manas.^ This is Yoga, the favourite of Yogis.”

That steadiness of mind is produced by re.straint of breath through the help of Mudnl, has been said by Shruti. “ The mind under the influence of Hangsa 5 moves to and fro, over different subjects ; by restraining Hangsa the mind is restrained.”

“ Closes the house ” (Puram baddhvii). — This may also mean Khechari Mudra.® This latter alsso produces steadiness of mind.

As has been said, “ As by this the Chitta roams in the Brahman (Kha),'^ and a.s the sound of uttered word* also roams the

1 That is, by Kaki-iimdra. Shruti says that when Vayu is drawn in by this Mndra and stopped by Kiinibhaka Readiness of mind is produced.

2 These and following verses occur in Sharada Tilaka, Oh. XXY, vv. 45, 46. The first portion of this passage describes Siddhasana,

3 That is, by Kurubhaka.

That is, recite the Hangsa or Aiapamantra, or breathing in Knmbhaka.

3 The Jivatma manifesting as Prana.

3 One of the Mndras of HatAa-yoga. See Introduction.

’ Kha has three meanings — inz., Ether, Brahman, and space between eyebrow.s (Ajna). Brahmananda, tbe Oommentator of the HatAayogapradlpika, adopts tbe last meaning in interpreting this verse (Oh. ill, V. 41,) and in commenting on v. 55 of the HaiAayogapradipika gives it the meaning of Brahman.

3 Lit., tong-ue.

Ether (Klia), : therefore Is. Khech Mudra hononred by all the Siddhas.’^ '

, The Chifcta is Khechara^ when, disunited from Manas and devoid of all attachment to all worldly things, it becomes Unman!;’

.. A.S has been said,^ ^Hhe- Yog! is united with Unman! ; without Unman! there, is. no Yogf.^'^ ISTiralamba means that which has no support — namely,' that from which the mind^s connection with the world has been removed.

The knoivledge tohereof he has gamed by iheseriicB qfhis Parama-gurif, (Parama-giiru-seva-suviditam). — Parama is excellent in the sense that he has attained excellence in Y'oga practice (by instructions) handed down along a series of spiritual preceptors (Gurus), and not the result of book-learning,^

Serving the GuruJ ^ — Such knowledge is obtained from the Guru by pleasing him by personal services (Seva), C/. it can be attained by the instructions of the Guru, and not by ten million of Shastras/’

‘‘The abode of immterrupted bliss (So-sukha-sadana) — be., this is the place where one enjoys happiness that nothing can interrupt. This word qualifies place (Iha-sthane — be., Ajna-

Sparks of fire distimily shining (Pavana-suhridam pravilasita-rupta kanan). — These sparks of Fire shine quite distinctly.

Elsewhere it is clearly stated that the Pranava is surrounded by sparks of light : Above it is the flame-like Atma, auspicious and ' in shape like the Pranava, on all sides surroonded by sparks of light.’"

^ What moves about in the sky or ether. It is Manas which deprives the Chitta of freedom by causing attachment to the world. On being disunited from Manas it moves freely in the ether, going its own way.

2 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.

3 This is from Jnauarwava Tantra, Oh. XXIY, v. 37.

^ Which is well recognised to be insufficient in these matters.

nE.<eRIPTfOX OF THE SIX .'CINTBBS

Veesb 37

He tliOB also sees the Liglit^ 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 Bhagavfm manifests Himself in the fulness; of His mightr^ He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and

COMMIXTARY

Yogis such as these see other visions ' beside the sparks of light. After seeing the fiery sparks they see the light.'

Then ” (Tadaiiii) — after seeing the sparks spoken of in the preceding Shloka.

He then describes this Light (Jyoti/i).

GlotCi^ hetimen the Sky and the Earth ’’ (Gagana-dharaTzimadhyaniilita). — This compound adjective qualifies Jyotih or Light.

Gagaua (sky) is the sky or empty space above Shangkhini Nad! (see verse 40, mid Dharazil (Earth) is the Dhara-mandala in the Muladhara. This liglit also extends from the Muladhara ■■■ 'to the Saliasrira,,^ : '

^ fjyoti/i.

2 See Commentary, pmL

3 Pur?za-vibhava, which, however, as Kalicharatza points out post, may be interpreted in various ways. According to Vishvanafcha, the second chapter of the Kaivalya-Kalika Tantra contains a verse which says that the presence of the all-pervading Brahman is realised by His action, as we realise the presence of Rahu by his action on the sun and moon.

4 That is, the triangle on Manipi^/ia within the A-ka-tha triangle. See V. 4 of the Padukapanehaka.

^ The particle va in the text is used in an inclusive sense.

90. ME Six eiNfRES' .AMD TH.E. SERFEMT POWER '

... . ^ He next speaks of the . presence of Parama Shiva in the' , Aina Chakra. ■'

It is here (Iha. stfiane)— i.e., in the Ijna Chakra; Parama Shiva is here, as in the Saliasrara, Bhagavan is Parama Shiva.

. Manifests Himself (SaksAM bhavati)— i.e., He is here.i

In the fulness of His might ” (Pur?ia-vil,)hava). — This compound word which qualifies Bhagavau is capable of various interpretations,

Purna-vibhava nmy also be interpreted in the following differ.- ent ways :

(а) Pilrna may mean complete in Himself, and 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/’

(б) Vibhava, again, may mean the diversified and limitless creation,” andpwrna “ all-spreading”. In this sense Punia-vibhava means “ He from whom this all-spreading and endless (vast) creation has emanated.” C/. “ From whom all these originated, and in whom having originated they live, to whom they go and into whom they enter ” (Shruti).^

(c) F^6/la^'a, again, may mean “ omnipresence,” and Puma “ all-spreading It would then mean : “ He who in His omnipresence pervades all things,”

(d) Puma ^ may also mean the qualify of one whose wish is not moved by the result and is not attached to a;ny object* P^rnuvibhava would then mean one who is possessed of that quality.

All things except Atraii pass away. The omnipresence of the ethereal region, (Akasha) etc., is not ever-existent. The Nirvana Tantra (Ch. IX) speaks of the presence of Parama Shiva in the Ajna Chakra in detail.

“ Above this (i.e., Vishuddha) Lotus is Jnana Lotus, which is very difficult to achieve ; it is the region ^ of the full Moon, and

1 He is seen here.

3 Phalannpahita-vk/iayitanaspadechchhakatvam : 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 w’’e are to limitations (May a) .

4 Purna-chandrasya mandalam.

DESCHIiTlOX OF TBE S'tX ClXTEEg

has ,tw.,o petals.” Again; “Inside it, in the form of is

the 'Bija of Shamblui ” ; and again ; “Thns is Hangs.ah in Mani- „ and in its lap is Parama Shiva, with SitUha Kali ^ on his left.

She. is the very self of eternal Bliss.” By lap is meant the space .within the Bindn.^ which form the '\%arga at the end of .EangsaJo'^

So it has been said in describing the Sahasrara': “There are the two Bind ns which make the imperishable Visarga.-^ In the space within is Parama Shiva.” As It is in the Sahasrara so It is represented here/

We are to nnderstand that these two, Shiva and Shakti, are herein union (Bandhaiia) in the form of Parabindn,.as the letter Ma (Ma-karatma), and that they are surrounded (Achchhadana) by Maya.® “ She the Eternal One stays here (Ajna Chakra) in the form of a grain of gram/ and creates beings (Bhntani).” Here the Parama Shiva as in the form of a gram dwells, and according tO' the Utkaladimata ^ also creates.

“ As He is in the rt-gion of Fire^ iloon, and Sun ” (Vahnefe shashimihirayor rnandalamiva). — As the presence of Bhagavan in these regions is well known, so is He here. Or it may be that the author means that as He in tlie shape of a grain of gram dwells in the regions of Fire, ]Moon, and Son, in the Sahasrara, so does He dwell here also. We shall describe the Arka, Indu, and Agni Ma?idala in the Sahasrara later* In Pi^lia-puji the Puja of Paramatma and

1 The isle of gems in the Ocean of Ambrosia. The Eudrayamala 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 Shrividya.

2 A form of Shakti.

s the two dots which form the aspirate breathing at the end of Hangsalh.

4 Imperishable visarga — Visargarupam avyayam...

5 That is, the Parabindu is represented in the Ajna by the Bindu of the Ongkara, which is its Fratika.

® Bindu is the nasal sound of Ma, which is a male letter. Bindu is here the unmanifest Ma.

^ Oha«akakara-rupi«i. See Introduction.

^ Apparently a school of that name.

fHE :six- ClKTElS^ijrD Tfl.'E BEEFlKf 'POWEl

Juiaatoi,, should ^ be 'perforiBed' onMlie ' Maiidalas of Sail {j|.rka),. Moon. (Iiidu),' and Fire (Agni). Bj .ParainitiaiBaraina .Shiva is meant},., and - by ■ Joanatmi Jiitoa Shakfci., ■ The' B'lndii .'should be m.edifcafced .npoti as like the .'grain of graiii, ■ corisisfciiig' of „ the''

der its encircling sheath,

ilESCKIPTIOX OF THE SIX .CEHTRES

This is the iiiciHiiparable and delightful abode of Yishrm. The excellent Yogi at the time of death joyfully places his vital breath (Prawa), ^ here and enters (after death) that Supreme, Eternal, Birthless, Primeval Deva, the Puru^‘/ia, who was before the three worlds, and who is known by the Vedanta,

COMMINTAEV , ■

He now .speaks of the good to be gained by giving up the' Pram by Yoga in the Ajna Chakra.

This verse means : The excellent Yogi (Yogindra) at the time of death (Prana-nidhane) joyfully (PramuditamanaA) places his Prana (Pranang sainaropya) in the abode of Vishnu in the Ajna Chakra (Iha sthane — i.e*, in the abode of Bhagavan in the

Bindu already described), and passes away, and then enters the Supreme Purmht\.

At the time of death (Prawa-nidhane) — i.e., ' feeling the

approach of death.

Joyjkdly (Framodita-maiia/d — Glad in mind in the enjoyment of the blissful union with Atmil, ' (Atmanandena hrisMachitta/?-.)

Fishnii. Bhagavan ssParama Shiya (see previous Shloka).

Here (Ilia sthane)— in the Bindu in the Ajna Chakra spoken of above.

Places the prdina here^* (Iha sthane pranang samaropya)— f.e., he places it on the Bindu already spoken of. He describes Puru^/ia as Eternal

^ Compare Bliagavad-Gita, Ch. VIll, vv. 9 and 10, and the commentary of Shangkaracharyja and Madhusfidana Sarasvati on those verses.

THE 'SIX-. CENTRES AND THE .'SEBDENT POWER ,

‘■yEternaV^ {Nifeyani).- — •Indestructible (Viiiiisliarahitatii).

^^ Birihless^^ (Ajdk),

t€ Primeval^^ (Purana). — He is tlie one known as tie Piita«a ' Pura.<;ia.^

“ Be i)a means he whose play, is Creatkni^ Existence, „ and. DestriictioiiT

/y Wha teas before j5ietfere6M:orM^/’(Tn-jagatHmaldyam).® — By., this ■the implication is .that He is the Cause of all as He preceded all,

'.,■. Known by ... the ■ Vedanta ’’ (Vedanta-vidita).® — Vedaiitas 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 ( Pra?iaropa? 2 a>prakfira) in the place of Vishnu, 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 Yoga* Sana and restrains his breath by Kumbhaka. He then leads the Jivatma in the heart to the Muladhara, and by contracting the anus ^ and following other prescribed processes rouses the Kundalinn He next meditates upon the lightning-like, blissful Nada, which is thread-like and whose substance is Ku?£dali (Kun^ialinl-maya). He then merges the Hangsa which is the Paramatraa in the form of Pranas in the NMa, and leads it along with the Jiva through the different Chakras according to the rules of Chakra-bheda to Ajna Chakra. He there dissolves all the diverse elements from the gross to the subtle, beginning with Pnthivi, in Kundalini. Last of all he unifies Her and the Jivatma with the Bindu whose substance is Bhiva and Shakti (Shiva-shakti-maya) ; which having done, he pierces the Brahmarandhra and leaves the body, and becomes merged in the Brahman.

According to Shangkara, it is an adjective, and means “ He who is the cause of Creation,” and the like,

^ That is, the thr^e spheres BhuA, Bhuva/i, SvaA the Vyahr/ti of the Gayatri.

3 Shangkara reads Yedanta-vihita, and explains the expression to mean “ this is the teaching of the Yedanta ”,

4 Gudam akunchya—that is, by Ashvini Mudra.

5 Prawarupashvasaparamatmakam. See Jnanarnava Tantra, Cb.

OKbUJIl'TlOX <>F THE SIX CEXTEES .SCMMAin- OF THK il.lXA ChAKRA, VeRSES 32 TO 38

The IjnS Chakra has two petals and Is white. The letters Ha and K.'ika., which are white, ’ are on the two petals. The presiding Shakti of the Chakra, Hakini, is in the pericarp. She

is white, ha.s six faces each with three eyes, and six arms, and is

seated on a white lotus. With Her hands She displays Varamudra and Abhaya-mndnl,^ and holds a Rudrakiha rosary, a human skull, a .small drum, and a book. Above Her, within a Trikona, is itara-Lingga, which is lightning-like, and above this, again, within another Trikowa, is the inner Atma (Antaratma) 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 iluln and the Brahina-randbra. Above this, again, is Manas, and above Manas, in the region of the Moon, is Hangsa/i, within whom is Parama Shiva with His Shakti.

(Here ends the sixth section)

[Vishvamltha,^ in the Commentary to the S^atchakra, gives under this verse a description, taken from the Svachchhandasaihgraha, of the region beyond the Ajna — that is, beyond the Samashti or collective or cosmic Ajna : “ Within the Hindu is a space a hundred million Yojanas^ in expanse, and bright with the brightness of ten million suns. Here is the Lord of the State beyond Shanti (Shantyatiteshvara), with five heads and ten arms and lustrous as a mass of lightning flashes. On His left is Shantyatitii Manonmani. Surrounding them are Nivritti, Pratishlha, Vidya, and Shanti.s Each of these is adorned with a moon and has five heads and ten arms. This is Hindu Tattva. Above Hindu is Arddhacliandra, with the Kalas of the latter — namely, Jyotsna, Jyotsnavatl, Kanti, Suprabba, Vimala. Above Arddhachandra is Nibodhika, with the Kalas of the latter — Bandhati,

I I Karbara=white, and also means «ar%ated.

3 The portion in brackets is my note. — A. A.

/! . ^ A Yojana is over eight miles.

it ® See, as to the Kalas, Introduction to Yol. Ill, Tantrik Texts, ed.

i by A. Avalon. See also Introduction to this volume ; and “ Studies in

the Mantrashastra,” by A. Avalon.

THB'.'SIX "C-iNTEBS AHB THE SERPENT POWER

Bodhinl, Bodha, JnanabodhS^ Taraopahii. Above Xibodhika is Nsda and its five Kalis— Indliiki, Recliikaj rirddhmgij Trasi, and Parania. On tbe lofcns above this last is Isbvara, in extent a hnndred million Yojanas, and Iwsfcroos as ten thousand moons. He is five-headed, and each head has three eyes. His hair is matted, and he holds the trident (Shula). .. He. is the. one who goeth upwards (Drddhvagami), and in His eiiibrace',„CUtsaihga) is the Kala tJrddhvagamioL”]

Plate iX. MAHABEDHA ACCORDING TO HATHAYOGAPRADIPIKA

AND YAMALA' "

To face p, 96.

I I'KSt'lUl’TIOX OK KHK SIX CEXTEES

I Vkkse 39

When the actions of the Yogi are tlmnigh the service of the Lotus feet of his Gnni in all respects good, then he I will see above it {b\, Ajna-chakra) the form of the

I Mahanacla, and will ever hold in the Lotus of his hand

J the Siddhi of Speech.’ The iilahanSda which is the

\ place of dissolution of Yayu - is the half of Shiva, and

; like the plough in shape, ^ is trani]uil and grants boons and

dispels fear, and makes manifest pure Intelligence (Buddlii).^

I Commentary

i He now wishes to describe the intermediate causal body

I (Kiiranavantara-.sliariru)" situate above Ajnii Chakra and below

I Sahasrara, and says: When the actions of the Yogi are, through

; the service of the Lotos feet of his Guru, in all respects good

that is, when he excels by intense concentration of the mind in Yoga practice— he then seo.s the image of Mahanada above it t That is, all powers of speech.

^Yayoh layasthanam. Shangkara dedne-s it by sayinc; Etat sthanam vayoh virania-bhfitam —this is the place where vayu ceases to be.

; ^ That IS, Shiva is Hakara ; and if the upper part of Ha is removed,

the remaining portion of the letter has the form of an Indian plough.

^ Shuddha-buddhi-prakasha.

i 5 Karawavaiitarasharira. Kara«acause ; Avaatarasecondary or

intermediate or inclusive; Shurira=body. Body i.s so called becao-se i it wastes and fades. It is derived from the root Sbrf, to wane. Kara-

aavantara-sharira would thus mean “ the intermediate Sharira of the . pause.” _ The primary cause is the Great Cause. Its effects are also

intermediate causes of that which they them.selves produce ; they are . thus secondary or intermediate eansal bodies. Taking the siala

Parameshvara to be the first cause, Mahanada is one of its effects and I a KararaBTantarasharira as regards that which it produces and which

follows it.

THE SIX CENTRES AND THE SERCENT POWER

{above Ajiifi Chakra', and he becomes accomplished in speech (Tak-siddha).

“Actions in all respecds f/owrf ” (Siishila). — The good inclination for Yoga practice rendered admirable by strong and undivided application thereto. This re.sult is oIituim>d by serving the Guru.

The author then qualitie.s Nadu, and says it is the place of dmolntiun of Vayu (Vayor laya-sthanani). 'I’hp llule is “ thinc's dissolve into what they originate from.” Hence, although in Bhura-shuddhi and other -practices it ha.s been -seen that Vayu dissolves into Spavsha-tattva,i and the latter in A'yoina,^ Vayu dissolves in Nada also. Wtj have rhe authority of Revelation (Shruti) for this :

“Prithivi, the possessor of Rasa (Rasa-vati), originated from

l-kara.3 From Ka-kara,^ who is Rasa, the waters and Tirthas'* issued; from Repha (Ra-kara)3 originated Vahni-tattva 5 ; from Nada 3 came Vayu,® which pervades all life (Sarva-priinamaya). From Bindu 3 originated the Void^ which i.s empty of all things and is the Sound-container. And from all these » issued the twenty-five Tattvas which are Guna-maya. All this Universe (Vishva), which is the mundane egg of Brahma, is pervaded by Kalika.”

We should therefore realise in our mind that at the time the letters of the Kali-mantra ® are merged into that which is subtle, Vayu is absorbed in Nada.

iThe “touch principle,” also called Tvak-tattva. As to Bhutashnddhi, see the same described in Author’s Introduction to the Mahanirvaiaa Tantra.

2 jijtlier.

3 The Bija Kring is here being formed. KakaraKali ; Ra-kara

Brahma as hre ; Ikara Mahamaya. Anusvara or Chaiidrabindu (Ng) is divided into two— Nada, which is Vishvamata, or Mother of the Universe j and Bindu, which is Du/ikhahara, or remover of pain fBijako^^a). ^

4 Places of pilgrimage where the devotees bathe. It also means sacred waters.

s Fire.

^ Air.

Gagana, or Ether.'

® That is, from Kring as composed of Ka + Ra 4* 1 -f Ng.

® Kring.

Half uf Shiva sSliivarddlia).— By this is meant that here Shiva is in the kmn tA Arddha-mirlslivara. Half is Shakti which is Jvicla. ■■

Like ii ” (Sirakura).— The word Sira is spelt here

with a shmt i, and in Aiiiara-Kiw/ai it is spelt with a long ? ; but it is clearly tlie sumo word, as it begins with a dental s.

Cf. Above itis *\lahainli!a, in form like a plough^ and. lustrous ” (Ishvara-kurtikeya-Sangvada)^

If the text is read a.s Shivaknlra instead of Sirakara/^ then the meaning wonkl be tliar the Xada is Shiva-ShaktiinayaA

Of. Ikayoga-sfira : That Shakti which tends towards the seat of Liberation^ is called male (Piingrupa — that is, Bindii) when, quickened by X<lda, She turns towards Shiva'* (Sliivonmukhi)/^ It is thc?refore that Kaghava-Bha/ia has said that Xacla. and Biiulii are the conditioiis under which She creates

It has elsewhere been said: “She is eternal® existing, as Chit (Chininatra) ^ : when being near the Light She is desirous of change, She becomes massive {C4hanLbhuya) and

Bindud’

^ z.e., Samrnoliana 1'antra. Eci, R, Chattopadhyaya.

2 That is, its substance is Shiva and Shakti.

® Nimmaya*»pad6nimikhl~slie who is turned to the place of Liberation ; that is Shakti in tiie supreme state.

^ Tending towiirdB, intent on, or with face uplifted to, Shiva, that is here tending to creation. That is, the first state is Chit. Nada is the Mithiye-samavaya of Shakti and Bindu. The establishment of this relation quickems Her to turn to Shiva for the purpose of creation when She appears as male, or Bindu.

® Tasya eva shakier midabindii sm/ilyiipayogyarupati (Upayoga is capacity or fitness lor cixiation).

® According to another reading this part would mean “ She who is ihaTattva”.'

^ f She is there, existing as Chit, with whom she is completely unified. She “ measures Chit ’"—that is, coexists with and as Chit, and is also formative activity. The above translation is that of the text, but the verse has been quoted elsewhere as if it vrere Chinmatrajyoti^fea^, and not Chinmatra Jjotisha/^, in which ease the translation would he : “She who whan near Jyoti/i, which is mere consciousness, becomes desirous of change, become*s massive and assumes the form of Bindud’

^ Sbangkaracharja.

^ That is, they are both gold in the form of an ear-ring.

‘‘0 Gentle One, by one lump of clay all things mack up of clay are known. The variation is in the names given to it when spoken

about. The clay alone is real,’’

100 , rm : cektei.s am* Tift: ?^eki‘KXT iwyeu

, Bo ' ill the %V0rii of the hoiioiirpil ^Shriirnil ; Acliilrya : ^ Kada becomes ■ njassi^'o mud the Bindn*’^ Now, taking al! these into taiiisideratbn, /tlm x*oncl«sbn is tliiit Shiikii iiiHiiifests her.«e!f as Kfida-biiidu, like gold in t?iir«rifigs made of gohL''

Nada and Bindii again are one— fh.it the dedurtioin

ItKSCKIPTlOX OF THE SIX CESTBEs^

Vekse 40

AiiOVE all these, in the vacant space ' wherein is Shangkliini NiVn, and l)el«>\v A^isarga is the Lotus of a thousand petals.® This* Lotus, lustrous and whiter than the full Aloon, 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 Idiss.'

COMMENTAEY

The Acliaryva enjoins that Sadhakas vvho wish to^ practise Samadhi Yo>ra " should before such time with every consideration and ‘effort dissolve all things in their order from the gross to the subtle in Chidatnwi ^ All things, both gross and subtle, which make up creation should first be meditaned upon. _ As the knowledge thereof is necessary, they are here described in detail.

The five gross elemeiits-PWthivT ^ and so forth— have been spoken of as being in the five Chakras from Aluladhara to X ishuddha In the BhuniamMa « in the .Muladhara there are the tollowing-r«., feet, sense of smell, and (landha-tattva. ’ for tins is their

I This place is called the Supreme Ether (Parang-vyoma) in the

t Th!“s(dmlraty is called Akula, according to the Svachchlianda sariigraha, cited by X i.shvitiiatha.

3 Kevalauanda-mpam, i.e.. Brahman Bliss.

^ The Atniii considered as Chit.

5 Earth, Water, Fire, Air, Ether. _

6 Region of the Earth Element, or Mflladhara t/liakra.

7 Smell principle or Tanmatra.

I’HK SIX CESTRKS AND THF SEKi'KXT I'OWKIi

place. In the .lak-maMcfeihi, 5 ^similarly, tuv the liaiuls, seii.se of taste, and Ra.sa-tattva/ In the Viihni-niiue/ala ■' are t!usums, the sense of .«ighfe, and Rupa-tattva. In the Vuyinna«(/aln, ■> the peni.s, sense of touch, and Sparsha-iattva. In th,- Xublioina?«Za!a ^ are .speech, the sen»e of hearing, athi Sliuhiia-tattru. The,se make fifteen tattva.s. .\ddiug th«‘<e lifc.nni to I’ci'thiv) und •so forth, we get twenty gros.s rnttvas.

VVe next proceed to the subtle forms. In the .Ijna t’imkra the subtle ilanas has been spoken of. Others have been .spoken of in the Kangkala-inalini Tantra (Ch. fl) when dealingwitii the Ajna Chakra: “Here constantly shines the e.xeeilenr .Manas, made beantifnl by the presence of the Shakti Hakinl. It is lustrous, and has Buddhi.s i‘rakr/ti,>« and .Ihangkara,” for its adorDiiieiit.’^

From the above the presence of tlie tliree siilitle birms- — riz,^ Biiddhij Prak'rtf.tij, and Alui!ig'kara’*-*"'iii tihis place becomes clear* lf\e must, however, know that Aliaii^kfira is ma placed in the order shown in the above quotation, We have seen that from the Muladliara_ upwards the generated is below the generator ; that whicdi is dissolved is below what it is dissolved iistt), and we also know that the Shabdakrama is stronger than Paf/iaknimad^ We mosfc^ remember that Vyoma is dissolved in Ahangkilra, and hence the latter is next above \Voma. Cj\ “ In Aliuiig-kani, Vyoma with sound should be dissolved, and Ahangkfini. again in ^faliatd^ Ahangkara, being the place of dissolution, coines first above Vyoma, and above it are Buddhi and Prakriti.

‘ Svadhi^/i/Zmiia, which' is the region of Water (4aht)»

- Principle of taste.

Mani-pura, which is the region of Fire (Vahni).

Principle of sight.

. . .. Anihata,. which isthe. region of Air (Vayu)»

^ Principle of touch.

^ Visbaddha, which is the region of Ether (Nabhas),

^ Principle of sound.

^ See next note.

See Introduction, and post, Commentarj.

Egoism — self-consciousness.

“That IS, the actual arrangement of things as compared with the order in which they are stated.

The Sharadatilaka 17, IS) speaks of their connection as -Jatiya (effect, gencnuinl) and Janaka (eanse, generator).

“From the unnianitWt (Avyakta,) Mfilabhuta, Paravastu i wlu‘ 1 ! N'ikrifa originated -Maliut-tattva, i which consists of the (iuwas am! Anfuh-karai'm. Frotn thi.s (Mahat-tattva) originated Ahang-kilni, which is of three kinds according to its source of geiierutioii. ’ * !iy \ ikrtti wliich means change is here meant reflection or image (I’rativiniha) ^ of the Paravastu, and as such reflection it is Vikr/ti ; hut as it is the Prakriti of Mahattattva, etc., it is also calliui Prukriti.'' Cf. “ Praknti is the Parama

(Supreme) Shakti, ami Vikr/ti is the pruduct thrrefif." i It hag also been shown before that the I’mkr/fi of the Para Brahman is but another aspect of Him (PrativimlmsvarfjpiMi i.

Accowiing to Sharadatiiaka, Maiiat-tuttva is tl|^- as

Buddhi.® Ishana-Shiva says: “ 'I'Iih olijecfivc PrakrftiA which is evolved by Shakti, is when associated with Siitt\a-gu)iti, Buddhitattva. It is this Buddhi that is spoken of as Mahat in Sjiiikhva.”

jilahat-tattva consists of tlie (Imias and the Antah-kanma. The Gunas are Sattva, Rajas, atid Taiitas. 'I’lu; Sliuradn-tilaka says: “ AntaA-kara»a is the .Manas, Budiihi, Aliang-kara, and Chitta, of the AtmaA All these are coniprised in the term Mahat-tattva.

Xow, a qne.stion may be raised— namely, If .Manas be within Aiahat-tattva, what of that which has been said in v. dd, where Manas ha.s been spoken of as havitig an independent existence ? But the answer to that is, that that Manas is the product of Ahangkara, and Raghava-Bhaffa quotes a text which says : “ In so much as the other Manas is the one which selects and rejects (Sa-sangkalpavikalpaka), ^ it is known to be the product of lejas. ® Ihus it is that, as Manas and other Tattvas in the .4 jna Chakra are placed in their order, Ahang-kara and others should be known as being placed above them. In the Ijna Chakra are Hafcini, Itara-Iimsa. Pranava. Manas. AVian rsrlr'.StM . ■ 'Jl'

ItESCKH'TEON OF THE SIX CENTRES

the Other without anything intervening between them. Bodhini is above all the rest.

The Sammohana I'a’ above Ajna Chakra ; “ I region of the fi.irehead,

Bodhini shines the excel! moon ; above this is the plough ; above this is the Above this last is Uninani return,”

In the above pas.sage, i word “ it ” stands for the fo

The Bhuta-shuddhi Tantra Bindu below Bodhini.: “ De\ is Nada, and above tbia, again, ' the dissolution of Vayn.” Matri 'fhe following passage from that the Arddha-matra means

itra speaks of the Cause (Karaaarupa) as ndu (the Moon, here— Bindu) is in the and above it is Bodhini Herself. Above It Nilda, in form like the half (crescent) lustrous Mahilnada, in shape like a Kalil called Anji, the beloved of Yogis, which havintr reached one does nob

1 lo this passage Anji is Saiuaul. The BhutasBuddin (see

too between Anji "and Samani. 'These are the of the First Cause eniimerated in Iiajakranm, , , The * j the S'rwlii'i-krama.

'■ 111 the' DeTi Bhfeavata' there ocours the^ .expression;

deineB it' to 'mean 'Pamm padain==the supreme Ardd h a-matra 'also' O'Ccmrs, . In , Gopala 0 liakravarfci quotes

attribalelesS'.CHirgufia), and ,

He quotes another passage which says : “ Om three Lokas, and after the. three Lokas iaijreme Tattva.” See Ohan^ )evibhagavata, I, 5, v. 55. Shrnti

" kVa, Giyatri, and Vyahnti.” is shown. She is Brahman nnited • -). The Nadabindu Upanishad the right wing (of: Om figured as a bird),

■ ■ Ma-kara the tail, and Arddhamatra

' *' jas and Tamas are its two feet, and Adharma is ita left eye._ The Bhur-loka is its feet, the Bhuvarloka its knees ; the Svarloka is its middle, the Maharloka its navel; Janaloka is the heart, lapoloka its throat, and Satyaloka the place between the eyebrows. See also BrahmavKiya

make.s a distinction Avantarashariras cl text quoted from the Shirada gives * Matrarddha.

Axddha-m&tra (which is a name

state, or the Brahman. The 8X|

Ohawdi, 1, 55, in practically the sai a passage which says realisable by the Yogi.”

— this is the three Vedas,

Matrarddha is the fourfl _

“ Tvamudgithe arddhamatrasi,” ant says; “Thon art the Arddhamatra of Prana Here the ttnitv of Oevi and Brahman i.

With Maya (Mayavishi«/iiabrahmarupiJ»i.l

Il-kara i.5 the other (left) wing, the head. Satbva is its body, and Ea]! Hharma is its right eye, f-

THE SIX CENTRES AND THK SJ.KI'F.XT mvvKII

Sun is AksAara, which is Bindumat (Hijifln ItRclf) ; abovt* it ia Arddhainatra, associated with the tiilndharariiga.” '

As both the above passages pctint to the sume tbiiig, we must take it that Arddha-niatra and Bndhini are idejitical. Hindu Bodhini, and JJada, are but different aspects of the Bindu-mayapura-shakti.

The ShSradS-tilftka says: “ From the .Sakahi i’arinne.shvara, » who is Sat, Chit, and Ananda, Shiikti enmtmtcd ; from Shakti, again, emanated Nada ; and Hindu has its origin from Nuda. He who is I'ara-Shakti-maya manifests Himself in three different ways. Bindu and Nada and Biia are but His tlifterent inspects. Hindu is NSdiltmaka,® Bija is Shakti, and Nada, again, is the union or relation of the one to the other. * This is .spoken of by all who are versed in the Agamas.” ®

“ Para-Shakti-maya ” : Pani=Shiva ; hence Shiva-Shakti-maya Bindu. The Bindu who is above the forehead is Nadutinaka— that is, Shivatmaka.® Btja is Shakti as Bodhini (Bodhini-rupam). Nada is the connectioti between the two whereby the one acts upon the other ; hence it is Kriyii Shakti. Above these three is Mahanada. This has already been shown.

“Above this is Kala,” etc. : KalfiShakti. Anji a crooked, awry, bent line. This is in shape like a bent or crooked line over a letter. This Shakti appeared in the beginning of creation. Of. Pancha-ratra ; “Having thus seen, the Supreme Male in the beginning of creation makes manifest the eternal Prakriti who is

® Sharada, Ch. I, vv. 7 — 9, Sakala, as opposed to Ni#/ikala or means united with Kala, which according to Singkhya is Simyavastha of the Guaas which is Praknti. According to the Yedantists (of the Maya Vada), Kala ia Avidya. In the Shaiva Tantra KsJa is Shakti (Raghava Bhatia).

® Another text has Shivatmaka— that is, Vindu is the Shiva aspect.

_ i Samavaya = ksAobhy a-k«Aobhaka-sambandha— lit., connec t i o n which is the connection of reciprocity.

6 In the Benares edition as also in Rasika Mohana ChattopMhyaya’s edition of the SharadAtilaka the text reads Shivatmaka, as if qualifying Yija, which seems erroneous. ^ “

IlESCHirTIOX OF THE SIX OEHfEES

tlie embodiment of Sat, Cliitj and Ananda, in whom-^;. are all tbe Tattvas, and who is file presiding (Adhi.^la^ritn) of creation.’^ Also elsewhere : “ From the iiniimnifested (Avyakfca) Paraniesbvaraj the united Sliiva and Slmlcti, emanated the ,Adya .(first) Dev! Bbagavatf, who in Tripiira-sandarl, the . Sfiakti from whom came NMa^ and thence came Biodii7

Above it is Urinniii!/^ etc- ; Cjl ** By going' where ^ Manasness^ (Manastva) of )^Ia«as ceases to be, is called Unmani, the attainment of which is the secret teaching of all Tantras/’ ^

The state of IJnmuiil is the lAttva which means the dispelling of the attachment prompted by Mimas towards 'worldly objects.

Unman!, again, is of two kinds ; (1) Nirvfea-kali-rfipa, which also has its place in the Sahasmra^ (2).Yarr^aval^-rupa, which also has its place in this region. Cf» Ka'ngkala-malin! : In the pericarp of tlie Bahasrira, placed within the circle of the moon,.

is the seventeenth Kala, devoid of attachment^ The name of this "

is Unman!, which cats the bond ol attachment to the world.’’

Cf, also : By mental recitation of the 'Mali-vaim (rosary of letters) is IJnriiaiii the granter of Liberation '(attained)/’ Mala-vaniars Vamavali-r npa.

The Bhuta-shnddhi speaks of the Samani .below Un'mam. ■ *^Next is the Vyapikii Shakti (Diffusive Energy) which people know as AajL Baman! ^ is over this, and Unman! is above all/ ' This (Samani) also is an intermediate ' aspect ■■(Avantararupa) of Paraslmkti.

^ E&ghavfi reads “ SaiiiaRtatatt%iiKauighatmasphartyadhis^tAatri- " tCipiaim ’’—which nieaiis who is the Devi presiding over or directing the evolution or manifestation of all the mass of Tattvas”. . ' .

^ Vishvanatlia, t|iiotiiig Svachchhand^amgraha,. which speaks ' of . ITnmaiii as akwe Samani, sajs that in the 'Unman! stage there is no ■ cognition of and no distinction is made between Kila and Kali; there is . no body, and no Devatas, and no cessation of €OBtinnity. . It is tbe pure , and sweet moiilh of lindrii. C/. Vnitihinam-^manai in the Shiva- SamhitS, Y, 219,

5 Sahasriradhari. See Introduction.

4 Saiwa-sangkalpii-rahiti— who is free from all attachment,

not prompted by anything in any action- The passages quoted are from ch. v, Kangk&Ia-maliiii.

^ Vishvanatlm speaks of it as Sjamana, and says that She is Ohida- BEBdasvaripa (that is, Chit and Ananda), and the cause of all causes

(Sarvakirawakarafiain.)

fli'. sil. CiOTllS AKP fllB .^Miri3T FiiWKB

We 'BOW get the following :

Aboire Ajni ■. Cbakra ii the secoml Binrlii— wliieli is Sliiva (S!iiva-STOriipa|. Above Binclii is the Shakti Bmiliini in shape like an Ardiha-in&tm; next m Niiilii wbieli is tine onion of Shim and Shakti* in shape like a half {cresreiit ) union ; next (above this) is Mahaiiiida, shaped like a pknigh ; above Mahinida is the Vyapika Shakti^ trociked { AnjI) in shiipe ; above this last is Samain and highest of these all is I'niiniiii* l^his IB the order in which the seven caiisiil forms (Kiraiia-riapa) are placed.

There is no'.need to go into further detail Let ns then follow the text.

Wishing to describe the Saliasrim he speaks of it in ten more

verses,

. Al/r/ne. all ihem^^ (Tadnrddlive),— Above every other that has been described or spoken before.

Over the Aead of the Shamkhiul Nad I ** — -a sight of which has been given to thedisciple,

^^Jaemnt epme^^- (Shnnya-desha)— that is, the place where .there are, no Nidfs.; the Am plication is that it is above where SotAnmni ends. .

Belmv ViBargm ’'is the him of a thommd pdakJ ^ — ^Tliis is the purport of ■ the Sliloka, Yisarga is in the upper part of the ■ Brahma-randhra, Cf* “ (Meditate) in that aperture on Yisarga the ever blissful and stainless,^^ There are other simikf

iiadyaih fmnmh ' the first vowels icond I/aktra (L) I© Alphabet, In Ara ^ is always

mmh^ ^ as is done by milting the letters, in the petals of the ted twenty times.

ItESCKinUiN OF THE SIX (.'ENTRES

the number 1,0-0, ami repeated nineteen times is 969. By leaving out KwJin-kiiru we are freed of this difficulty. By “ Ifahftradvailt ” it >‘ol meant that the letters are to be read Viluma.* 'I’he !\:uigkfda-ina!ini in the following passage distinctly says that it is to be read Anuloma * ; “ The Great Lotus Hahasrarii is %vhitp, and has its head downward, and the lustrous letters from .A.-kura f.^), ending with the last letter before K.siuikara (Ks/uij, decorate it.’* Here it is distinctly stated that the letter K.'/m is left out.

Akaradi-k-s/m-karautai/i : 'I'liis compound, Ksha-karanta, if formed by Bahu-vrihi-sanirwa,^ would mean that Kshakara is left out of calculation.

There is nothing ssiid of the colour of the letters, and, as the ilatrikil (letters) are white, they are to be taken as being white on the Sahasrara petals. 'I’hese letters go round the Sahas-

rara from right to left.^ ^

Some read lVavi!asita-tann/i in place of pravilasita-vapuA, and say that, as the word padma alternatively becomes masculine in gender (va pungsi 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 im), it is in the neater gender and not masculine. For in that case it would have ended with vwarga (i.e., h), and its adjective, tann, would also end with a marga. The word tanu (if their reading is accepted) would be m 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-vnpu^.

The rest m ekar.

1 le,, from end to liegiiming

, ^ From begiBnitig to end.

3 A form of Sanskrit verbal compound. , , j

I ■* DaWiiwavarta— the opposite way to that in which the hands of a

) , - clock work.

Vekse 41

Within it (Sahasmra) is the full without the mark

of the hare,' resplendent as in a dear sky. It sheds its rays in profusion, and is moist anti cool like nectar. In.side it (Chandra-mawdala), constantly shining like lightning, is the Triangle,* and inside thi.«t, again, shines the Great Void® which is served in secret by all the Saras.

He here speaks of the exi.stence of the Chaadra-matdala in

fclie pericarp of the Safaasriira. ■ ■

“ ReBplendent m in a clear % ” (Shuddha)-seen in a cloudless

sky {nirmah-^dmya-mshuMa).

“ Is mmst and cool,” etc. (Paraina-rasa-chaya-snigdlia-santiinahasi).— Snigdha which means moist here implies the moisture of the nectar. Parama-rasa (Amrite) is free from heat. Hence the meaning of this compound word : Its rays are cool and moist, and produce a feeling of smiling gladness.

The Kangkala-malini speaks of the presence of Antaratma, etc. m the upper portion of the space below Chandra-mandala. In dealing with the Sahasrara, it say-s : “ In its pericarp, 0 Deveshi, 18 the Antaratma. Above it is the Guru. The Maadalas of Suryya

: ThcTOSB iu tho jnaoori. ’ ■ '

The A-ka-thadi triaiifrle according to Viahvanatha.

® Sb««ya=Bindn-that is, the Parabindn, or Ishvara, havimr as sLrand (Brahmap^^a). In tlm

UnreX assets Badwhiva and Ishvara are the Nimer/ia and

anT ShndTwLf intermediate between Shiva Tattva

and bbnddhavidya, the former being called Shanyatishunva The

. . vweiye petallect lotus with the Kamakala are given in the Text.

THE SIX CBNTRES A.ND THE J^Khl'KNT i'OWKl;

itKtii'UIJTluN OF THK SIX CENTRES

ind Chandra are also there, .^bove this is Mahavayu, and then the Brahma-randhra. In this aperture (Kandhra) is Visarga, the ever blissful Brahman. Above this (Tadurddhve) last is the BevT ShangkhinI, who ereatcs, maintains, and destroys."

“ Withiit Ohanth’n-nmmWa cofii)tanlly shinsa, like lightning, the triangle ” ('rrikmtatn tasyantah vidyndakararupam). That is

the shining triangle is there.

“ Imvlc thia s/a'aw the I heat VoiiV’ (Tadantah' sh unyam sphurati).— I'hat which as a void within is, the body of the Parabindu (Paravindushuriram). Within the triangle the e.vcellent Bindn (Shunya) shines, or within the triangle the Shunya which is the excellent Bindu shines.

Cf. Todala Tantru, 0th UllSsa ; “ The Supreme Light is formless (XinTkura), and Hindu i.s imperishable. Bindn means thf

void (Shunya), and implies Guna also.”

Sert'ed in merH" (Sevitang chatiguptam).— The rule is “ Eating (Ihiira), evacuation (Xirhara), sexual intercourse (¥ihara)

Dharma,

t When it assumes the form of Bindn, It is with the operating Gnstas, for then It is Sakala.

THE SIX CENTRES AND THE SKMl'ENT I’OWER

Wbll concealed, and attainahle uijly hy (■I'h.ru i< tisat subtle Hindu (Shiinya) which is the chief root of Liheratioii. and which manifests the pure Nirvium Kalsi with Amu Here is the Deva who is known to ail as Parama Shiva. He is the Brahman and the Atnui of all beings. In Him are united both Rasa and Virasa,* and He is ti.e Sun which destroys the darkness of nescience * and delusion.'

OOMMENTABY

The sense is that the void (Shunya) 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 Dhy&na and like practices. It makes manifest the parity of the sixteenth KalA of the moon along witli Nirvana Kulb—Lv., the void (Antah-shfinya) along with the Amu Nalft and Nirvaiia Kala within the triangle is realise*! (PrakiSsfaam bhavati) by meditation (Dhyana). [t is the source of all the ipasa of great Bliss, which is Liberation, Some, however, read Sakala-shMlu-kalS-slinddlia-rupa-prakaHham as qualifying the great ? Toid within the triangle, and read ‘sakoia’ to mean with all the sixteen kalas and say that the Para Binda manifests the moon with f sBch kalis. This requires consideration. When it was said that the

J There are seventeen Kali* (digits) of the Motm. bat the nectar- '

fbeotWKS are only at this stage revealed.

1 he other Kalsa are mentioned in Skanda Puriaa, Prafehasa Khanda.

and lum f

fAjoana.

^ Mo'ha. This Terse ocears in ok V, 40»

OF TIIK SIX OgHTERS

Trikoi^u widiiii t\w full iiiooii, tlia repetitbii of ife is.

useless* prerioiis vm*m we Imve goii ^^served

|)y the I'hc'^ term “service'* as applied to a void is

jj^appixipriate. The ohjeel of service is liie Biiida within the triangh^* If ii ho said tliat llie \"oid sIimiM be worshipped by reason of tbo pro'^enrt'* of f!ie ihini Bindti, then the Para Hindu being there piv^oii! then* no void.

Ifdi vt^iieeninl i Hugiiptiifii j.— Hv reason of its being like the ten liiilliinith part of a hair

Jif/ r|forf (Vaiiiai' by long*continued practice

of meclilatitiii (lliiyHini) ittid so hunlu

Chief mo/” (Pariing kaiidaind #— Para usually' means stipreiiie^ excellinil ; here eliii?f| principal Kandass-Muk* .

LiheraihnC ^ /r. ( Atishiiyw-pamiiiamodasinitaiia-rashi).-— The compound word itieaiis, licenilly, continuity of all the ma.ss" of ffreat and siiprciiie bliss, anti this is Ijibcration (Mok^^/m), ' . ,

Manifivi^.etin, Amfikdlfi ” (^iikiila-sliashi-kala-slniddha-rupaprakashaiii|.-“-ms ciiiipoiiiid word is lo be broken up as follows :

6Vifci:{lci=wii!i I lie KmUi : i\abt here meaning Nirvaim 'Kals. hi the word Sliaslii-kalii the I\nlfi mimns Aiiulkala, the sirfeeeiith WAa or diffit. of the iiii'N»ri. Sh nddh nzz pnre : the lustre is not

THE SIX OiHfEiS AMD THE fiKEPEMT EOWEt

The Bmhmmn ** {Kharupi).^ — Klia=:

The Jtmd nf all (Siirv.itiiifi),— Harvas=»ll (beings).

He is the; but in fuel there no between

Jivalmii and ParaiiMitmii. The Atmil is the efiva. ,Tlie xldiiyiitina Eiin&yafia ' sayso. .-'‘'Tlie is merely aiiotlier name

(Paryyilya) for the Paramiitiinl. Wlien by the iiistriietioiis of the Acharyya and the Shastras their oneness is kiiown^ ilieii the iisciple possesses -MilaYidya eoiiceriiing Jfviltimi ami Paraifiatina ” The Shriitl also, when it says That thou urt ’ — Tal ivam ■atiy ^—identifies the Tmm {Them) wifcli the Kil. (That))'

: Bmm ani ■; Firim'*’ 'fEasa-Yirasainitab—Rasa is 'Fmmmi,*': nandii-rasa— f.e.j ' the 'experience of .Siip'reiii© Virasals . the

bliss which is the product of the union of 81 iivn and Shakti. He is both,. 'Or Rasa' may., -mean the riatniml attacdinienfc enjojinent, and. Virasa detaohinenl from it. The laeaiiiiig.wo'iili. then be : in Him is the'Snpfeiiie Bliss arising froiii liis defcachment from worldly enjoyment.

■ ^^.Tha Stm- *^=Hangsa. ' As fclia sn'iidispels darkiiesSj so does

He dispel nescience (Ajnina) and dekisioin

2 That Thou art.” See Introdnetion.

4 That is, the 'E^a in Him has become Virasa.

itKM'Kii’l'lO.N OP TUB SIX OES4TEES

Uliiiii’ H (‘OJistaiit and profuse stream of nectar-like ' the Biiapiviin’ iiistriu-ts the Yati ^ of pure mind knowledge liy which he realises tke oneness of the i and the Ihiraiurdimi. He pervades all things as ord, who is the ever-flowing and spreading current manner of bliss known hy the name of Hangsa/f . (FaramH-hangsa/().

i\,>MM£KTAHY

•‘Constant ami proCm " (Niraviuihi atitanim)

“ Bij shtdiliiuj a stream uf neriar-lihe esmiM sarain vitimncliHii).— -The compound word can I nterpreted in tour ilifTer(>nt ways :

1. ShedditJK a stream of nectar-like essence,

2. The Adlnlra (receptacle) of Sudlia {necta by which is meant the Moon ; Asara is what f stream. Now, what Hows from tlie Moon is silvery ; hence the whole w«srd nseans “ the sih moon ”. This adjective proves that the ipialified transparent like the moon. .Shedding=V imunch

tl. Asiira may, .again, mean “ what is lit Sudhildhara=recej»tiic!e of sweetness, which is a

I As appears from the l.'onamentary pmt, thi translated as follows ; “ Hy shetldiug a constant an neetai resembling the silvery lieanis of the Moon, t

THE SIX rEHTEKS AHP fliK SKHPENT roWKK

fieiice biMfi»dliarasiiraiit==:iiectftr*lifc« m ji.inlif«,)giiu word* 1%e meaiiiog of Niravadhi would then he “ m all and Afcitanlm

wonlii mean powerful in de^^frojiiig the tkrkne.H^ of igfifiniiif*e or delosioii Viiimnchaii should then mean iitteriog

4, SudhSj again, may mean “ rieetar of iiiert^y,” and Sara is essence the essence of liraliiim-iiiaiitra ; and Dlifirfi is a

stream (confcionons repetition) of the raereifiil wonl containing the essence of the Bmliiiia*riianfciir.

ImirudB the Yati/* pie. (Bliagaviin iiiriiiaia-inater yateh sratma-jniiiam dishati).

%?'hose mind intently rentH upon the Dei^ati of

his worship.

Knowledge by whkh^ etc. ^ PmmmMnm (Svfitma-jmliia) : Svatiiss Ji¥atma and Atma^FammStriui ; and Jmlna ^ that by wliieli one knows — namely, the Tamka-brahma-mantra, which leads to a knowledge of the.. .Paramiitinii, and therebv helps the worshipper

1 Jnana is spiritual knowledge or wisdom, and ViJnSna is the knowledge of the material world (science).

2 i.e.y who is engrossed in.

- ^TMs' k in 'pm^ of Shakti, without whom Shim is Shava

(a corpse) and unable to move.

THE mx CEHTEES AHIt TfiE I'OWEI,

The aboTe pasj%age speaks of the prc^heiiei* nf Aiiifi ivalij and m forth, ^ wilhin-rlie triangle in the Cliaoilni Mu^i^iah, Tfn^ therefore is' below . them mii above Aiitarritiinb Xow, if it. hi? asked how it is that, the Kaiigkak-iiialiiil luiiiiig plavecl the Guni over the ■ AntarMuia,,. the (turn is spoken of placeil above Hangsali ? the answer is that the Aiitsiriitiryi and the Ihimmlt are one and the same*'

. Cf, . (xurii-dhyiina in Kangkalfi-iiialini ^ “ .\fwlitate mi your

(joru seated on a.shiniiit? throne (Siihhii^aini) plticed on the excellent Antiiratma betiveeii Niiihi ami Hindu, ’* etc. Also eke-, where: “Meditate on your liiirii, who is liio iiiiaiye of Shiva Himself, as 'Seated on the Hangsa-pillia which is Maiitramaja.” Also ef, the Annada-ksilpa Taiitni ® “ Meditate on jmir Cjiirii in the white Lotus of a thousand petals in the head ; fie is Farfiiim Shiva sealed on the Hangsa among the filaiiieiits/’

On a catefni consideration of tlie above authorities, the ideiititj of Hangsa with Aiitaratmil becomes clear. By the expression “ one’s own who is Parama Shiva,” it is to be

understood that. Parama Shiva Himself is the Guru,

The following passage, which relates to the Sahiisrfira, shows that Parama Shiva is in the triangle: “Within (or near) it (Sahasrara) is the lightning-like Triangle, and within the Triangle are the two Bindiis whicli make the imperishable Visarga. There in the empty void is Parasoa Shiva,”

These conflicting views lead to %lie conclusion that the Guru is within the triangle in the pericarp of the tipfeiirned Lotus , of -twelve petals, below the pericarp of the Sahasrara and inseparable from it. Hits has been made clear in the Padtika-panchaka Stotra. ^ Prom these passages it is not tobe inferred that the Guru is within the triiiiigla in the pericarp of the Sahasrara. The triangular Hangsa is below the middle triangle; otherwise it would conflict with the authority of the Kangkala-mfilini Taiitra,

“ He per^ade$ dll things as their Lord ’’ (Sairulste sarveshafc)— * ia,, in this pericarp ■dwells He who is the Lord of All Now, iPalalallL

^ This quotation is not traceable in PrasiMmakamim Shistrik

Edition of this Tantra,

See notes to v. 7 of the Paduka-Panchaka,

iiKSrnUTUW OF THE MX CEKTKKS

by saying that raraiiiH Shiva is there it ha« been sai<5 that Ishvara (Lord) is then*; then why this repetition ? But there is an object in s» duing, as the following qualifying expressions will show, 'i'he Sarvesha (Lord of .\n) is the Hangsai— i.e.,

He is the Mantra “ lfang-S«/i.”

Of. Prapancha-sura : " She whose name is Tattva is Ohinmatrii': when by proximity t> the Light she wishes to create,® She becomes massive tGlmnibhuya) and assumes the form of Hindu. Thmi in time She divides Herself in two; the one on the right is Hindu, and that on the left side is Visarga. The right and left, are respectively distinguished as w«/i; m\ii fftniah.. Hang in the Hindu, and Sah is the Visarga ; Bindu is Puriw/ta, and Msarga is Prakriti ; Hangsah is the union of Prakriti and Puriwha, who pervade the Universe.”

The Mahiikali Tantra speaks clearly on the subject (Pafala I): -‘In the empty space® in the Chandra Ma?idala ^ which is within the Sahasriira, adorned with a celestial gateway, are the letters Hang and Halt, over which (meditate on) Him who is pure like rock cry.stal and dressed in pure white silken raiment, and so forth,” Here the letters Hang and Sali are explicitly spoken of.

Or if Hangsa and Parama be read separately as Hangsa and Parama, it would mean “ He who is known as Hangsa and Parama The Author himself speaks of Him as Hangsa/i in the forty-ninth ver.se. Or if the two words be read together, then the meaning would be “ He who is known by the name of Parama-haugsjiA,” by one of the exceptional rules of Harmadharaya Samasa this word having been formed, the word ‘antah’ being omitted. Cy. Agaraa-kalpa-druma : “ He is called Parama-hanefsa/i. nervadine all that is moving and motionless.”

1 Vide anfe, v. S9. The text quoted here differs from that of the Edition publislted by me (See ch. I, vv. 41 — 44, Tantrik Texts,

® Viehikirs^u — “ wishes to distort herself.” Here “ distortion,” or stress, is creation. See Introduction. Fide ante, p. 99.

® Sbunya. The Shunya is the empty space within the Bindu.

The locative is to be read S&mipye saptami — that is, the space is not in, but near, the Chandramaizdala ; otherwise there appears to be a contradiction.

CiHTBlS AMD , fUE, SEEPSHT POWgfi

I III II III jii^,aiii IT** ^

description of the six centres

: Vbesb 44

The Shaixas call it the abode of Shiva ^ ; the Vais/i-navas call it Parama Puruskt ^ ; others, again, call it the place of Hari-Hara.® Those who are filled with a passion for the Lotus feet of the Devi | call it the excellent abode of the Devi ; and other great sages (Munis) call it the pure

place of Praknti-Purus/ia.®

As mngs&h, 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

Shaivas, Shaktas, etc. _ oi,- n -j-

“ The 8haiva8”—i.e., the worshippers of Shiva— call it the

place of Shiva. t. „ • ,

“ The Fafshnaras « call it Farama Ftmiaha — i.e., tne place

of the Parama Pnrusha, or Vishwu.

“ Others, again ” (Kechid apare)— i.e., others^ who are worshippers of Hari-Hara, or, in other words. United Vishwu and ^iva and not of Shiva alone or Vishnu alone, call it the place ^of Hari- Hara.’’ They do not call it either the place of Han (Vishnu) or of Shiva (Hara) hut the place of their united selves.

1 Shiva-sthanarTi.

2 i.e., the place of Parama Purusha— Vishnu.

3 Yishnn and Shiva.

4 Shakti, or the Goddess, s Shakti- Shiva.

^ Worshippers of Yishna.

7 Hari-Hara-padam.

THE SIX CENTRES AXU THE

" (Munlndm apyaaye).— By this the ■shippers of the “ Hangsah ” Mantra who ikrfti-Paru^ha. Ilangsah is tlie union of hence it is the place of Prakn'ti and

1 Muni means “ knower ” and whose Mind is therefo ■state of Meditation.

2 Hangsasya praknti.purui'/iobhayarupatvat. Hang

5/^a, and Sa^ is Praknti. ^

1 Obitta.

2 Saiigsara, the world of birth and rebirth to which men are impelled by tbeir Karma.

3 The interpretation o£ Visbvanatha is here adopted, according to which Kha=Brahman. As the term also means the “ air ” or “ ether, the text is canable of translation as “ He is able to roam the sky .

DESOBIPTION OP THE SIX GENTSES

Vebsb 45

That most excellent of men who has controlled his mind * and known this place is never again born in the Wandering, * 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 Brahman. V His speech, whether in prose or verse, is ever pure and sweet.

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-chitta)— i.e., he who has controlled and concentrated the inner faculties on this place. Such an one becomes free from Sangsara, 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 (Partya) and sin (Papa).

The Bhagavata says : “ If the action which is the product of the operation of the GrU'ii'as is attributed to tbe self, then such

(false) attribution is bondage and Sangsiira and ssrvit r/. Bhagavad-GM: “0 Son of Kunti, Man is boui which is the product of his own nature (Sva-bhava).” i To inhabit this body for the purpose of undergoinj and Puaya (virtue) is bondage. In heaven one enjo; of) Piwya, and in the nether world (Pittala) one .sui and on earth man is .subject to both Papa and Piiwy Tattva-jnani (him who knows the truth) there is ne nor Papa, which are the can.ses of bondage ; his a

destroyed. He is in consequence under no I heaven (Svarga), earth (Martya), or nether woi is not truly embodied.^ Such a one stays on ea he has not worked out what he has begun, though living (Jivanmukba), and attain s com the dissolution of the bodv.

The Kulamava Tantra says ; “ 'I’hose Brahman in the heart can acquire neither me; hundred horse sacrifices, nor demerit by Brahmamas.” The Gita (III, 18) also says : ‘ nothing in this world that should or should not a one there is no dependence on any being.” ^

The Subodhini^ interprets this verse “ knower” (Tattvajna.nl) acquire.? no merit bj' t actions nor demerit by the omission thereof.

Shrnti® speaks of the destruction of accu Puwya and Papa : “ When Manas, which is now rejecting, is dissolved in That ; when are destroyed (lit., burnt), Sadashiva, who i.s

® Xa shariri bhavati — though he has a body, he is not of it.

Telang s Translation : “ He has no interest at all in what is done, in what is not done, in this world; nor is any StTvok YIII) (P- H Sacred Books of the

^ That is, Shrldhara-svami’s Commentary on the Gita,

frr,Tn^'^ IS from Hangsa Upanw^ad but differs slightly from the published texts of that Upanisliad.

DESCRIPTION OP THE SIX CBNTEES

Gf. Btiagavad-Gita

(o/. Hangsa/i, ante), i the fire of knowledge c

“ Complete power . _ oi i ■

enables him to do everything. By power, or Shakti, is mea' ability to do all he desires to do® and counteract all harm, fly across the air,^ and to become possessed of great powers

speech and of poetic composition.

1 That is, peace and quietude like the still surface of an ocean

characteristic of the Supreme State. • '•

3 Such an one may have such a power but will not wrongly

exercise it. '

< Khagati ; this is Kaliohara«a’s interpretation ; as to Vishvanatha,

THE.' SIX ■'.CENTRES AND. THE ..SEBDENT .POWER

Here is tiie excellent (supreme) sixteenth Kala of the Moon. She is pure, and resembles (in colour) the young Sun. She is as thin as the hundredth part of a fibre in the stalk of a lotus. She is lustrous^ and soft like ten million lightning flashes, and is down-turned. From Her, whose source is the Brahman, flows copiously the continuous stream of nectar^ (or, She is the receptacle of the stream of excellent nectar which comes from the blissful union of Para and Para).^

Verses 41 and 42 speak of the presence of A.tnakal% Nirva^ia-kala, and Para Bindu, within the triangle in the pericarp of the Sahasrara. He now desires to describe them by their distinctive attributes, and speaks in this verse of the distinctive features of Ama-kala.

Emellmt or supreme ’’ (Para) — Le,, She is Chit Shakti. In the Prabhasa-khawfe occurs the following passage : The excellent Maya who maintains the bodies of all that have bodies,’^

b Shangkara reads Nityodita,’^

)r : NTityananda-paramparativimay mean “ in a continuous Para, Shakti. This difference s in which these words may be

mean Para, Pashyanti, Mudhand Para are the Bindurupa

DESOEIPTIOK OF THE SIX CEMEES

imth KaU of the Moon" (Ohandrasya sfeo(ias'hi) to understand that he is speaking of Ama-kalad 3huddha)-f.e., stainless. -o . .

mhles," etc. (Shishu-suryya-sodara-kala). By this

this Kala is indicated.

the hundredth part of a fibre in the stalk of the

-sukshma-tantu-shatadha-bhagaika-rupa). 'I'hin like

art of the fibre in the lotus-stalk split lengthwise. snm-oe is ihe Brahman " (Nityananda-parampara).—

Ananda is ,d from such

.ys that this Ania-kala is LTrddhayashaktirupa, or the Brahman) moving Shakti.

Inside it (Ama-kala) is Nirvam-kala, more excellent than the excellent. She is as subtle as the thousandth part of the end of a hair, and of the shape of the crescent moon. She is the erer-existent Bhagavati, who is the Devata who pervades all beings. She grants divine knowledge, and is as lustrous as the light of all the suns shining at one and the same time.

OOMMINTAEY

In this verse the Nirvana Kala is described.

“ Inside it ” (Tadantargata) — i.e., placed in the lap^ of Ama-kala. The Kala has already been described* as the “ crescent seventeenth Kala placed within Ama, and known by. the name of Nirvanakala.”

' ^ More excellent than the exceMenb^^ (Para paratara), — The Amk-kala is excellent ; this is more excellent than Ama. If. ^ Paratparatara ’ be accepted foi’ ^ Para paratara/ then the meaning ^ill be that She is the most excellent.

I She is as subtle . . . hair^^ (Keshagrasya sahasradha vibhajitasyaikangsha-rupa). — She is equal in dimension to the thousandth part of the end of a hair, so very subtle is She.

Of the Shafe of the crescent Moon (Ohandrardhamga-samanabhamguravati) — like Amakala she is in shape like the crescent.

1 That is, within the curve of Aiii,akala. Vishvanatha says, not within Amakala, but within the Chandramandala^ of which the Amakala is one of the digits* I^irvawakala is, he says, Vyapinitattva.

THE SIX CBNTEBS AMD THE SERPENT POWER

Within its middle space (ie., middle of the Nirvan-akala) shines the Supreme and Primordial Nirvana Shakti^ ; 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 gladness,^ and is the life of all beings. She graciously carries the knowledge of the Truth (Tattva) ^to the mind of the sages.

OOMMEHTARY

H

He now speaks o£ tke Para-Bindu.

” (Btasyafc) — i.e., of the Nirvam Kala.

Middle (Madhya-deshe) . — W itliin the lap ^

The Supreme and Primordial Nirvana Shahti^^ (Parainaphrva-nirvana-shaktife=parama apurva-nirvatia-shakti/i) Paramii ^

i.e., the Supreme Brahman as Shakti. Apurva— i.e.. She before

whom there was nothing, She having appeared at the beginning of creation.

1 This is, according to Vishvanatha, the Samanapada or Samani Shakti. This state is not free from the multitude of bonds (Pashajala).

2 Prema. See notes,

3 This word ‘‘ Tattva ” has by Vishvanatha been said to be Shivabhedajnanam — ^^e., the non-distinction between Shiva and Shiva.

^ That is, within the crescent. According to Vishvanatha the locative indicates proximity and means near the middle but slightly above it.

5 This word has been defined by Shangkara to mean She who is as great as the Para or Supreme ”. Vishvanatha says it means She who measures futurity (Para—Uttarakala) ” — that is, all future time is in Her control.

“ Shines ” (Vilasati parama}i —i.e., dwells resplendent.

“ Mother of the three worlds ” (Tri-bhnvana-ianani)— i.e., She is the origin of the Universe which comprises Svarga, Martya, and Patftla and the like. ®

“ Sh-Q extremely subtle ^ like unto the ten~m%lhonih furt of trie

end of a hair” (Keshagrasya koii-bhagaikarupa’tisukshma).— As She is like the ten-millionth part of the end of a hair, She is

extremely subtle. , , . . 'r

“ She contains within Her the constantly dowing stream oj

gladness” (Niravadhi-vigalati-praTna-dharil-dhara).— Prema is the

tenderness of mind produced by feeling of gladness ; that is qbe holds within Her the stream of excellent nectar which has its origin in the blissful union of Shiva and Shakti, and which flows

incessantly. ^

“ Is the life of all beings {6s.vYeshimg jiva-bhuta— i.e., am-

mated being is but a part of Her.

Of. ” 0 Devi, as sparks fly forth from a flame, so does th

Parabiudu (as Jiva) issue from Her (Nirvana Shakti), and becomes

knowing® when it touches the Barth. ■* ^ ^ ■ t t.

By “ Her ” is meant the Shakti who is in the Parabindn, who

is both Shiva and Sha,kti; and from Her emanates the Jiva.

Nirvana Shakti is situated below Nirvana-kala, and over

Nibodhika,® which is Nada-rupa.® Cf. “ Placed within Nnwana

(Kala) is the fiery (Vahnirupa) Nibodhika, who is unmanifested

NMa’; above it is the supreme Nirvana-Shakti, who is the cause

1 P^rama-She who is coexistant or of equal degree with the ^ Parana, bh the Supreme. This is as applied

! Heaven, Earth, and Netherworld, i Saminayuktah. i.e., Jiva-consciousness. It imes Endowed with a name ’ Name and form a as Sat, Chit and Ananda do Brahman.

Of Asti bhati priyaiig rupang iiama ehetyaiigsha Adyang trayang Brahma-rupaiig jagadrupang ^ Yada bhumau patati tada sarhjuayukto bhaTOti, is here spoken of* The Text quoted in from Nim

iaiiiii

TH'E "SIX' 'OENTBIS AND THE ,SB]EFENT POWER

of all and is possessed of the ksfcre of ten million sobs. ^

Her that there is the Brahman ^ who is the chaDgeless Shiva ® it is here that Ko^dal! Shakti enjoys with Paramatma.'’

Nibodhika is a phase of Avyakta-nada (Avyakta-imdatmika^ and is fire-like, Eaghava-bha:^k says; Nada exists in three states. When Tamo-gum is dominant, it is merely sound nnmanifest (Avyakta-nMa)^ in the nature of Bhvani ; when Rajo-gum is more dominant, there is sound in which there is somewhat of a placing of the letters^; when the Sattvagum preponderates, Nada assumes the form of Bindu.”^ Hence Nada, Bindii, and Nibodhika, are respectively the Sun, the Moon, and Pire,^ and their activities are Jnana, Ichchha, and Kriya. Jnana, again, is Fire, Ichchha the Moon, and Kriya the Sun. This has been said in the Sharada. Therefore, insomuch as it has been said that Nirvam Shakti is above the fiery (Vahnirupa) Nibodhika, the wise should conclude that Nirvam-Shakti is placed above the Mandalas of the Sun, the Moon, and Fire.

This has been clearly stated in the Kularmva Tantra, in the Para-Brahma-dliytoa, which begins, ‘tThe Bindu-rupa Para

1 Niranjana. This word may either be equal to Ni/^-Panjana {is,, stainless) or KiA+anJana (unaffected by pleasure or pain, unmoved). It is one of the aspects of tbe Brahman.

^Nirvikara, gome 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,”

3 Tamo-gunadhikyena kevaladhvanvatmakoVyaktanadaA.

4 Raja adhikyena kinchidvarm-badclha-nyasatmakaA. The sense appears to he that the letters exist anyhow together in massive undifferentiated form.

5 Sattvadhikyena vindu-rupa/i.

6 Tatash oha nada-vindu-nibodhika arkendu-vahni-rupa^. Jnana is Fire, because it burns up all action. When the result of action is realised, action ceases (see note to v. 45). Ichchha is the Moon, because Ichchha is the precursor of creation and is eternal. The Moon contains the Ama-kala, which knows neither increase nor decay. Kriya is the Sun, because like the Sun it makes everything visible. Unless there is striving there cannot be realisation and manifestation. Of, “ As one Sun makes manifest all the Lokas ” (Gita).

The Text will be made clearer if an arrangement be made in the following groups : (1) KMa, Sun, Kriya ; (2) Bindu, Moon, Ichchha (3) Kibohhika, Fire, Jnana. But see Introduction.

THE SIX ■ OENTRES

THE SIS GfiNTBBS AND THE SEEI’ENX POWER

Within Her is the everlasting place ualled the abode of Shiva/ which is free from Maya, attainable only by Yogis, and known by the name of Nityananda. It is replete with every form of bliss,* and is Pure Knowledge itself.* Some call it the Brahman ; others call it the Hangsa. Wise men describe it as the abode of Vis/mu, and righteous men ^ speak of it as the ineffable place of knowledge of the Atma, or the place of Liberation.

He speaks of the Para-Brahma-sthana Brahma) in the Void within NirvaTia Shakti.

(place of Para

1 Shiva-padam or state of Shiva. This, Vishvanatha says, is the Unmani state of Shakti where there is neither Kala nor Kala, time nor space. It is the body of Shiva (Shi vatanu). It is then said Unmanyante Parashiva/i. The following verse which occurs in Padma Parana (Uttara Khanda, ch. 78, v. 43i puts the idea in a more popular form. It says :

Shaiva^ Saurash cha Ganeshah Vai^/wava^ Shaktipujaka/t.

Mameva prapnuvanti hi var^/tambha/^ sagarang yatha.

Shaivas, Sauras, Ga?ieshas, Vai^-Zwavas and Shaktas all verily come to me like rain water the ocean.”

2 Sakalasukhamayam. Vishvanatha reads here Paramakulapadam, which he interprets as Param Akula-padam, or the abode of the Supreme Shiva, who is known as Akula, as Kula is Shakti. It is so called because it is here that the universe finds its rest.

3 Sbuddha-bodha-svarupam.

4 SukWtina^,

THE SIX CBNTE'ES

“ Within Her ” (Tasja/i madhyantarale)— i.e., within Nirvana i Shakfci in Her form of Param Bindu, i.e., the empty space within

the BiBd.0,.

« Abode of Shiva ” (Shivapadam).— This is the place of the

from Maya” (Amalam)— i.e., free from the impurity of

“ Galled ”—i.e., called by those who know the Tattva.

“ Attamable only by Yogis” (Yogi-gamyam).— On account of its extreme subtlety, it is beyond the scope of word and mind,

is attainable by Yogis by pure Jnana^ only.

“ Some call it ”—i.e., the Vedantists (Yaidantibas) call it.

» r«,fitih6Ze” {K:iraapi)--i.e., wonder-inspiring.

The place where the Atma is seen or reanseu.

“Liberation” (Moksha)— -i.e., where one is Maya by which one is surrounded.

Now be good enough to mark the following : which is Prakrit! and Puru.sha is surrounded*! within the triangle in the pericarp of the Lotus petals. So it has been said ;

“ In the Satya-loka is the formless and lusi has surrounded Herself by Miiya, and is like a devoid of hands, feet, and the like. She is ^ I Fire. When casting off (TJtsi-ijya) the coverin, Maya, She becomes of two-fold aspect (Dvid Unmukhi,* then on the division or separation Shakti arises creative ideation. ®

THIS .SIX ..C.EHTBES AND tHE SEEPEXT POAVER

The word “ Satya-loka in the above passage means Sahasrara. Also cf, ^^The afctribiiteless .Hindu is without doubt the Cause (of the attainment) of Siddhis. Some say that the Deva who is one, stainless (Niraiijana), all embracing (Maliapuinz-a) and united with the primordial Shakti as in the form of a grain of gram ^ is Brahma, and by some, again, He is called ; by

others, again, He is called the Deva Rudra.’’

The luminous empty space within the Nirvc'wa Shakti the outer circle of the Parabindu), which is more minute than the ten-millionth part of the end of a hair, is, according to the author, the abode of Brahman (Brahmapada). Cf. Within it " is Parabindo, whose nature it is to create, maintain, and destroy^ The space within is Shiva Himself and Bindn-'^ is Parama-kii^i^ali.’’

Also : The circumference (V'^'itta) is the Kmicialini-Shakti, and She possesses the three Gunas. The space within, 0 Beloved Maheshfuii, is both Shiva and Shakti.’^ ^

This Bindii is, according to some, Ishvara, the Cause of AIL Some Panra-Jiikas call Him Maha-Vi.9/inu ; others call Him Brahma Purushn.

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, ^ imperceptible to hearing, and the other sources of knowledge united with Pradhtoa.’’®

The wSharada*^ says : The eternal Shiva should be known both as Nirga?^a (attributeless) and Sagu^ia (possessed of attributes). He is Nirguna when (considered as) disassociated from the workings of Praknti, but when Sakala {i.e., so associated with Prak?’i'’ti) He is Saguna.’’^

1 Cha^mka, which under its outward sheath contains two undivided halves.

2 Apparently Nirva?ia-Kala.

® That is, the circumference as opposed to the inner space.

Jnanar?iava Tantra, XXIV, 21.

^ PrMhanikang Brahma-puman.

« Kalika Parana, XXIV, v. 125.

^ And so, also, the Shaktanandataramgha (Ch. 1) says of the Devi that Mahamaya without Maya is Xirgu^xa, and with Maya Sagnwa.

DBSCBIP'l'ION OF THE SIX CENTRES

Summary of Verses 41 to 49

(ve (tbe SasJmmna Nadi is the Lotus of a

1 petals ; it is white and has its head downward turned ; lents are red. The fifty letters of the Alphabet from A to ch are also white, go round and round its thousand petals times. On its pericarp is Hangsah, and above it is the •ho is Parama-Shiva Himself. Above the Guru are the and Chandra Maadalas, and above them Mahavayu. Over er is placed Brahmarandhra, and above it Mahashangkhini.

Mandala of the Moon is the lightning-like triangle within

DSSCEIPTION „OM fHE SIX CENTERS

This shows that the Biiidu is Sagana Brahmati. We should hnowthat Sagmia 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.

Summary ow Verses 41 to 49

Above (the end) of the Smhumn^ 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 ia, which are also white, go round and round its thousand petals twenty times. On its pericarp is Hangsa?i, and above it is the Guru who is Parama-Shiva Himself. Above the Guru are the Suryya and Chandra Ma?^dalas, and above them Mahavayu. Over the latter is placed Brahmarandhra, and above it Mahashangkhini. In the Maridala of the Moon is the lightning-like triangle within which is the sixteenth Kalfii 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 Eala is the Nirva?ia- Kala, subtle like the thousandth part of the end of a hair, also red and with the mouth downward turned. Below Nirva?^a Kala is the Fire called Nibodhika, which is a form of Avyaktanada.^ Above it (Nibodhika), and within Nirvaaakala, is Para Bindu, which is both Shiva and Shakti. The Shakti of this Para Bindu is the Nirvana Shakti, who is Light (Tejas) and exists in the form of Hangsafe (Hangsarupa), and is subtle like the ten-millionth part of the end of a hair. That Hangsafe is Jiva. Within the Bindu is the void (Shunya) whicii is the Brahmapada (place of the Brahman)

According to the view expressed in the fifth chapter of the Igama-kalpa-druma and other works, the triangle A-Ka- Tha^ is in the pericarp of the Sahasrara. At its three corners are three Bindus : the lower Bindu at the apex of the triangle is Ha-kara,^ and is male (Puru-Siha) ; and the two

1 That is, AmakalA

^ Avyakta-iiadatmaka-nibodhikakhya-vahiii.

^ That is, the letters arranged in the form of the triangle referred to in V. 4 of Paduka-pauchaka. The Devi is Matnka-mayi.

^ viz,^ Hang representing the Male ” Bindu.

Bindus afc tlie corners constitute tlie Visarga in the form Sa i and represent Praknti. Hangsa/^ which is Puriisha and Praknt thus shows itself in the form of three Bind us. In its middle Is Amakala, and in Her lap is Nirva/m-Shakti, and the vacant space within lSrirvtwa"Shakbi is Parjibralinian. It has been said : Within the Mar/!.<iala of the moon in the white Lotus of a thousand petals shines like lightning the triangle A- Ka-Tha united with Ha-La-K.S'/}a.2 Within it, is the excellent (Para) Biadu (Shunya), placed below Visarga. lu this region is the dowiivvavd-turned sixteenth Kala, of the colour of the rising Sun, in shape like the crescent uioou who discharges a. stream of nectar, and within Her is Para Shakti, possessing the effulgence of ten million suns* She is as subtle as the thousandtli part of the Lotas fibre, and is Chidatmika.^ Within Her is Biudu who is the ISTiranjana Puru-^/za, who is beyond mind ami speech and is Sachchidananda, and Visarga (who is also there) is Prakriti. Hangsa who is both Pnng^ and Praknti shines by His own effulgence.'’

Those who follow this view, place Sa-kara over the Biadu, and place the Guru above Visarga^^ and Biiidu which together make Hangsa/i. But this cannot be right. The N'irva?ia Tantra speaks of the Guru as worshipping the Para Bindu-rupa-Shakti, and as being close to Her and in the act of worpliipping Her. 1'he 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. Nirvana Meditate upon the Niraniana Devi within the Satya-loka in the Chintamanignha'^ as

1 That is, literally ‘‘standing Sa,'’ or Visarga in the form Sa. The letter Sa, or more strictly Sa without the vowel, changes into VLarga^ ; ihus, Tejas become Teja/i, Rajas Raja/i.

s These Varnas are inside the triangle A-Ka-Tlia.

3 Of the nature of Chit. Gf, definition of Maya-Shakti in Tattva Sandoha 14.

4 The Male, Puru6f/ia.

5 Lit., Generator of Visarga/i (see note e5, ante, p. 136), for from Sa Visarga comes.

6 Nirvana Tantra, Ch. X.

‘5' The room made of Chintamani stone which grants ail desires, described in the Rqdrayamala and Brahma? 2 da Pui*ana. The Lalita refers to it as being the place or origin of all those Mantras which bestow all desired objects (Chintita).

PBSOBIPTION OF THE SIX GEXTRES

’aced on the jewelled throne or lion-seat (Simhasana), and on your m-a as being near Her and worshipping Her.”

The Mahakali Tantra, moreover, speaks explicitly of the presence of the Guru over the two letters Hang and Sah.i It is to he 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.

This is the end of seventh section.

THE BI.K,-".0ENTE1B A'NB ' tHE SERPENT POWER

Hi whose imture is purified by the practice of Yama, Niyama, and the like/ learns from the mouth of his Guru the process -which opens the w^ay to the disco-very of the great Liberation. He whose whole being is iminersed in the Brahman then rouses the Devi by Hxing-kara, pierces the centre of the Liihga, 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.^

Having described the Chakras ending with the Sahasrara, he now wishes to speak of the union of KundalinT, and preliminary to that he refers to the mode of rousing Kuw{£alinL^

The sense conveyed by this vei'se is that the man who has attained success in Yoga learns from his Guru the process, which consists of contracting the heart, rousing KuwcZalini by the power of the air and fire, and so forth ^ ; and having learned it from the mouth of his Guru, he rouses Ku?i£^alinT, attacking Her with air and fire, and by uttering the Kurchcha “ Hung^’ and piercing the mouth of the Svayambhu Liiiiga places KuricZalini within Brahma^ dvara, or, in other words, within the mouth of the Nadi Chitri^ii.

X See Introduction.

^ That is, within OhitrmlNMi.

^ In the Yoga-process known as S/^.a^chakrabheda, generall}" described in the Introduction, but which practically must be learned of the Guru.

4 The Commentator Shangkara, citing Goraks^a Sanghita, says that air makes the fire go upwards, and the fire awakens Kutzdalini and She also goes upwards.

desceiption of the

we is furified” (Sushila)— j.e., the man wao fama and so forth, and has trained himself. Yama, Niyama,” etc- (Y ama-niyama-samaast be observed that it is not merely by and Niyama that perfection in the preliminary attained. But the SMhaka has by practice to tions as lust, anger, and the like, which inter- I cultivate others, such as controlling the inner lind, and so forth, which are helpful in Yoga ause of this that in v. 54 the Author has used yaih ” in the plural. Practising Yama and the wliinsft Tiiinds ar6 d.istu.rb6ci

' Momes me by Bung^kfira {kinng-km^endiWn, I)eYim).>^

The Agama-kalpa-druma says : Then having tBentallj recited Hangsa, gently contract the mimJ' ^ ft therefore follows that in moving Ku^u^alini the Hangsa Mantra should be uttered. The Author of the Lalifcarahasya, following this, says that in movino- Ku9^da]ih^ the Mantra 'Miuog Hangsa/^ should be employed. But, from the fact that the part is to be contracted after the Hangsa Mantra is recited, the intention appears to be that the Jivatrna, which is of the shape of the flame of a lamp, should by the recitation of the Hangsa Maiitra be brought from the heart to the Muladhara, and then moved along with

The Agama-kalpa-druma in a subsequent passage says :

Raising and again raising the Shakti \yith the Atma from the abode of Brahma,^ the excellent Siidhaka should (and so forth).’^ This shows that She should be led away along with Atnni. or JiVcitma. The Kali-Kulamrita has: ‘"'Having led Jiva from the heart by the Hangsa Mantra to the Mula Lotus, and having roused the Paradevata Ku/Adalini by Hung-kara/^ The Kangkalamalini says : " 0 daughter of the King of Mountains, having drawn the jivatrna by the Praaava, let the Sadhaka move Prana and Gandha^ with Kunialini by the aid of the ' So’ham ’ Mantra,

and make the Devi enter the Svadhis/iifena.”

The wise should, from the above texts, understand that the Jivatrna should be brought from the heart by the aid of either the Pra^iava or Hangsa Mantra, and then KuncZalini should be roused by the Kurchcha-bija alone.

" The mouth of which is closed,^ etc, (Guptam). — This word may be read either as an adjective qualifying Lirhga, and mean unmanifested by reason of its mouth being closed,^ or may be read as an adverb qualifying places,” and bhen the word would mean imperceptibly.”

^ Shanair akunchayed gudam — that is, by Ashvini-mudra.

^ Brahma is in Muladhara.

3 Mukbambbuja. This may he a mis-script for Mulambuja.

^ i,e., Pr^thivL

5 On the top of the Lingga is Kadabinda— f.e., Chandra Biiidu. The mouth is the Bindu which Kuwdalini pierces.

l)ESCliimON OP THE SIX OENTEES

j-ama-kalpa-druma, Panchamashakha, the mode of

is d,»=tibed i» aet.il thesj “H.vi.J^.

in the Padmasana posture, the two hands should be Thereafter, having mentally recited the Hangsa inus should be gently contracted. One should then se the air by the same way, ^and having raised it let le Chakra, 1 now speak of its process.

,tus is a very beautiful triangle. Inside it is Kama,- B ten million young suns; above Him (Karna), and Svayambhu-Limga, is Kundali Shakti. ^^^so j/.

t of excitation by the Kamagni and the action of the 1 - „„ Wq.. RWr is seized with desire for rara-

4 This passage is obscure, and cannot

• Tb.l i., the ehesl ,«i the .me, th.e etos ««

Upward and downward airs, ^

7 That is, the motion of the Kama vayu spoken of

8 Nagini, one of the names of Kuwdah. ^

ft 'TKot. ic tiifi Trikona in the Muladhaia w icisui

THB SIX -OIHTBIS AKI>„ THE SB3KPENT POWER

^ The passages irj quotation marks are here cited from different hooks on Hat^ajoga.

Retention of breath in Pra^^ayama.

3 Hndayam akunchayet— that is, by Jalandhara Bandha, etc. See

^ Kama-vayu.

^ Sama*rasya, a term used on the material plane to denote sexual union.

Plate XV. YONI MUDRA IN SIDDHASANA

illiiiiiiiiii®

DBSOEIPTION OP THE SIX OBNTEBS

The Devi who is Shuddha-sattva^ pierces the three Liihgas, and, having reached all the lotuses which are known as the Brahma-naii lotuses, shines therein in the fulness of Her lustre. Thereafter in Her subtle state, lustrous like lightning and fine like the lotus fibre. She goes to the gleaming flame-like Shiva the supreme Bliss, and of a sudden produces the bliss of Liberation.

Now he speaks of the mode of the Union of Kundalini (with Shiva). The meaning of this verse, in brief, is that the Devi Kandalini pierces the three Limgas — viz., Svayambhu, Baaa, and Itara ^ — 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 fulness of Her lustre in these lotuses. Then, when in Her subtle form, fine like the lotus fibre. She approaches Shiva, who is Supreme Bliss ® Itself, and who is in His Bindu form in the pericarp of the Sahasrara, She brings to the Sadhaka the Bliss of eternal Liberation^ when that is least expected.

“Pierces” (Bheda) means making a passage through that which is obstructed.

“ Shiiddha-satva.” — Sattva, Ati-sattva, Parama-sattva, Shuddha-sattva, and Vishuddha-sattva, are the five different degrees of

1 A form of embodied Chaitanya. See Commentary, post

® In the Muladhara, Anahata and Ajna Chakras respectively,

5 Paramarasa=Paramananda.

Moksh akhy anand ar upam =N ityanandar upa-muktim.

K

M.

140 THB SIX OBNTBIS AMD THJE SEEPENT POWER

Ohaitanya perjadmg the body. i Shuddha-safcfcva is therefore the

fourth Cluriya) stage. By Brahmanadi is meant Chitriai The Lotuses are the six Lotuses which are strung upon Ohitrim ’

“ The three Lifhgas” (Limga-trayam).-The three Liihsas already described^ By this we are to understand that the six Ghakras and five Shivas are included. She pierces all these, which altogether make fourteen knots (Granfchi).

^ The Shaktananda-taraihghnspeaks of » Her who goes alone

the Channel of Brahman ^ having pierced the fourteen knots ” 3

T - . Svatantra Tantra speaks of the distinctive features of

Limga and Shiva.

. 1 , Brahman (NMkala) ^ after having pierced

the Shivas^placed in the six Chakras. As She reaches each of the different Chakras, She acquires the beauty characteristic of each Md bewitches Maheshana 5; and having there repeatedly enioyed

Him who IS filled with joy, She reaches the Eternal One (Shashby^P^a transpierced (Bhinna), as He is bewitched'

The Maya Tantra says : “ The Devi goes along the Shaktimarga, piercing the three Liihgas in the Chakras in each of Her different forms ^ (Tattadrupena), and having attained union (in the Sahasrara) with Nis/ikala (Brahman) She is satisfied.” Tattadrupena— f e., in the forms Vaikhari, Madhyama, and Pashyanti.

It has been said that ^ ''The first state (Bhava) is Vaikhari* and Madhyama is placed in the heart j between the eyebrows is the Pashyanti state, and the Para state is in the Bindu The mean ing of the above quotation is that the four sound-producing ^ Sbariravachchhinna-chaitanja.

the ™ “nle“hVw ““ ® Breh«Sand

The Supreme or Nirguwa Brahman.

® That is, the Shiva in the particular Chakra.

the LiSL*£ tfat f^m :f

bee Commentary on v. 11, ante.

DISOEIFTION OF THE SIX OENTEIS

(ShabdotpMika) Sbaktis— Para, PashyanfcT, Madhyama, and Vaikkari — are identical with KmidalinT (Ku?^c^alinyabheda-rupa). Hence at the time when Ku^idalini starts to go to Sahasrara She in Her form of Vaikhar! bewitches Svayambhu Limga ; She then similarly bewitches Va?ia-Limga in the heart as Madhyama, and, Itara Lirriga between the eyebrows as Pashyanti, and then when she reaches Para Bindii She attains the stage of Para (Para-bhava).

The Method of Chakra-bheda is thus described: ‘^0 Parameshvari, let the Sadhaka carry along with Her the Lotuses which are on the Chitriwij and which have their origin in the mud of blood and fat*^ Let him ^ enter the channel (Nala) ^ on the left, from below, and in this way Chakra-bheda (piercing the Chakra) is effected. After having thus pierced the six Chakras, She along with Jiva should be led as the rider guides a trained mare by the reins.^’

Also c/. The Dev! should be led by the Hangsa Mantra to the Sahasrara through the points of union of the six Chakras (with the Nadi) along the road of Su5?ium^^a.

‘‘ Gleaming flame-like (Suk^Jima-dhamni pradipe). — The gleam is the Hangsa, which is the luminous energy {Tejas) of the Para Bindu, in its aspect as Nirva?ia Shakti (Nirvamshaktyatmaka), The Paramaj Shiva shines with it.

We now describe how the joy of Liberation is brought about.

The Devi by dissolving Kundalini in the Para Bindu effects the Liberation of some Sadliakas through their meditation upon the identity of Shiva and Atma in the Bindu. She does so in the case of others by a similar process, and by their meditation on Shakti.'* In other cases, again, this is done by the concentration of thought on the Pararaa PurusAa, and in other case by the meditation of the Sadhaka on the bliss of union in the Bindu of Shiva and Shakti,

1 Lotuses grow in the mud, and these Lotuses grow in the blood and fat of the body. The process described is Kuwdalini-yoga, or, as it is called in the Tippani of Shangkara, Bhuta-shuddhi.

2 As the Sadhaka, who has taken the Ji^atma from the heart to the Muladhara, and thus identifies himself with KunMini, it is he who enters.

3 That is, the Nadi.

^ Shaktyatmakachintana ; or it may mean meditation on the union of Shiva and Shakti.

THE BIX ClNfEES AND THE SEEPEOT POWEE

The Maya Tantra says i ; " Those who are learned in Yoga say that it is the union of Jiva and Itma. According to others (le., Shaivas) it is the experience of the identity of Shiva and Atina. The Agauaa-vadis proclaim that Yoga ^ is the knowledge (Jnana) relating to Shakti. Otherwise men say that the knowledge of the Purawa Parusha is Yoga, and others again, the Praknti-vadls, declare that the bliss of union of Shiva and Shakti is Yoga.” » 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 Shiva and Shakti ” is meant the sense of enjoyment arising from the union of male and female.^

The Bnhat Shrlkrama speaks of the manner in which this is to be meditated upon : “ They with the eye of knowledge 5 gee the stainless Kala, who is united with Ohidananda « on Nada. He is the Mahadeva, white like pure crystal, and is the effulgent First Cause (Vimba-rupanidana),^ and She is Para the lovely woman of beauteous body » whose limbs are listless by reason of Her great passion °

-A. IS meant the realisation of the identity

«Vat as indicated in the Mahavakya

Tat tvam asi (That thou art).” By Parana PurusTia the Pnrus&a in bamkbja Darsbana is meant the Va^sA?^avas understand by it JJ^arayana

of Shakti” x^s

Knowledge that Shakti is inseparate from Shiva.

2 Shaktyatmakajnana.

is the I%a^S*rKnkyiT“^“' *hat Samarasaya

4 Stripumyogat yat saukhyang samarasyang prakirtitam In

^ ♦Tnana-chak^AuA.

® Ohidananda is Consciousness-Bliss.

Bindu^oim^^^^^ reading is Bmdu-rupa-nidana, the First Cause in the

^ Madalasa-vapu^.

DESOBIPTION OP THE SIX CENTRES

By Kala in the above is meant Kuwtklini. V-imba-rupanidana qualifies Para-shiva or Chidananda. Chidananda is the Bindu-rupa Shiva or Para Shiva.

It has also been said elsewhere t “ Having united Kundall with the ShOnya-rupa i Parashiva, 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 cavity.” ^

“ Having brought them together and meditated upon Their union, 3 let the Deha-devatS ^ be satisfied with the nectar which flows from such a union.”

The Gandharva-malika speaks of a different process : “The Sahasrara is the beautiful and auspicious place of Sadashiva. It is free from sorrow and divinely beautiful with trees which always bear and are adorned by flowers and fruits. The Kalpa Tree ® adds to its beauty. This tree contains all the five “ elements,” and is possessed of the three Gnnas. The four Vedas are its four branches. It is laden with beautiful unfading flowers which are yellow, white, black, red, green, and of variegated colour. Having meditated on the Kalpa Tree in this manner, then meditate upor the jewelled altar below it. 0 Beauteous One, on it is a beantifa bed adorned with various kinds of cloth and Mandara flowers, anc scented with many kinds of scents. It is there that Mahadevi constantly stays. Meditate upon Sadashiva, who is like the pures

DESCBIWION OP THE SIX OBNTEES

The wise and excellent Yogi rapt in ecstasy,^ and devoted to the Lotus feet of his Gruru, should lead Kula-kundali along with Jiva to Her Lord the Parashiva in the abode of Liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarupa Bhagavati.* When he thus leads Kula-Kundalini, he should make all things absorb into Her.

Having spoken of the Dhyana-yoga of Kundalini, he nowspeaks of the Samadhiyoga of Kundalini. The substance of this verse is that the wise (Sudhi) and excellent Yogi (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 IsAtadevata and the giver of all good fruits is led up to Her Lord and is united with Him, the Para Hindu, she should be meditated upon as the Supreme (Para, i.e., Para Bindu, Pararhbindusvarupam). When She has been led to Her Lord Shiva, the Para-Bindu, and has been united with Hiin, She should be meditated upon as the Ishiadevata who grants good fruit.

He should there (in the Sahasrara) dissolve the Para- Bindu in the 0hidatma,3 which is in the void within the Bindu, and should meditate upon Her (Kuwdalini) as Shuddhachaitanyarupa.^ He thus realises the identity of Jiva and Atma,

1 Samadhi. Vide Introduction, and post. Commentary.

3 The Devi who is the Chit in all bodies.

3 The Brahman as Chit.

Pure Chit.

l 36 ing conscious witliin. liinisolf tliuti ^ I uui 1^6 (So lium) , uud. having dissolved the Ohifcta he remains unmoved, by reason of his full and all-pervading Knowledge.

The Eevered Preceptor (Shrimat Acharyya)i has said : “The wise one should absorb the Karana® Ma-kara into the Chidatma, and realise : ‘ I am Chidatma, I am eternal, pure (Shuddha), enlightened (Buddha), liberated (Mukta) ; I am That which alone is (Sat), without a second (Advaya) ; I am Supreme Bliss wherein is all bliss and Vasudeya’s very self, I am — Om.’ ^ Having realised that the mind (Ohitta) is the discriminator, he absorbs it into its witness.^ Let not the mind (Ohitta) be distracted when it is absorbed into Chidatma. Let him (the Sadhaka) rest in the fulness of his Illumination like a deep and motionless ocean.”

“ Ma-kara.”® : This is said for those who are Sadhakas of the Prauava. By .Karatia is here meant Para-Bindu. By “I am Vasndeva ” (Vasudevo’ham) the Vais^wavas are alluded to {vide

DESOBIPTION OP THE SIX OENTEES

s< ^l)ocl& of JjibovOttion ' Pure Lotus (Shuddhapadma) attained.

“Devoted to th

padma-y ugalalambi) .

The Author means

instructions

that Siddhi can oi of the Guru. The Sadhaki shelter at his feet.

“ Baft in ecstasy ” (Samadhau yatah)

{ix, 9) defines Samadhi thus : “ L

plation^ in which there is neither ‘ here illumination and is still like the ocean Itself.” ®

Also elsewhere: “The Munis declare that the constant realisation of the identity of the Jivatma with the Paramatma is Samadhi, which is one of the eight limbs (Amga) of Yoga.”-! Patanjali defines “Yoga to be the control of the modifications (or

functions) of Chitta (Yogash chittavnttinirodha/i.).”

Rapt (Yatah)-i.e., he who constantly and with undivided

attention practises it. __ ,, .i-

“ When he leads Eula-Kundalinl, he should make all things

absorb into her ” (Laya-vashat nitva).^ Below is shown the process

of absorption : ^ i

“0 DeveshI, the Lang-kara® should next be meditated upon

in the Triangle j there should also Brahma and then Kama-deva be contemplated. Having fixed Jiva there with the utterance of the Pramava, let him lead the Woman, -v^ho is longing for the satisfaction of Her passion,’ to the place of Her husband, 0 Queen of the Devas. 0 Great Queen, 0 be oved of my life, let him think of Ghrawa (PMhivi), and meditate on the

1 Shankara reads it as Shnklapadma, white lotus.

2 Dbyana.

3 Bvarupa-sbunya.

4 This is from Sharada Tilaka, Cb. XXT, y. 2

5 Vishvanatha reads it as Naya-vashat.

6 Bija of Prithivi.

7 ''\7"isar2ra"ri a sha-katnini.

That is, the BiudU in SahasrSra.

’ ).— The Kularwava Tantra Samadhi is that kind of contemer ‘ here ' nor ‘ not here,’ which is le ocean, and which is the Void

THE SIX OENTBBS AND THE SERPENT POWER

adorable Shakti Bakini. O Daughter of the Mountain, 0 Queen of the Gawas,^- 0 Mother, all these should be led into Prithivi.”

Also : “ Then, 0 Great Queen, the blessed Prithivi 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 PraMa,® Gandha, » and Kundalini, into SvadhisWana with the Mantra So’ham.”

And also : “ In its (Svadhis/ithana) pericarp should Varuiia and Hari^ be meditated upon. And, 0 Beauteous One, after meditating on Eakini ® all these and Gandha (smell) should be absorbed into Rasa (taste), and' Jivatma, Kuwdalini, and Rasa, should be moved into Ma-aipura.”

And again ; “ 0 thou of beautiful hips « (Sushroni), in its^ pericarp the Sadhaka should meditate upon Fire, and also on Rudra, who is the destroyer of all, as being in company with the Shakti Lakini and beautiful to behold. And, O Shiva, 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 » pericarp on Vayu, who dwells in the region of Jiva,- as also on the Yoni-Mawciala, which is made beauteous by the presence of the Bana-Liinga. Let him there also meditate on Vayu® as united with Rakiwi and touch (Tvagindriya or Sparsha), and there, 0 Thou who pnrifiest, Jiva, Kundalini, and Rupa, should be placed in Sparsha (Touch), and then Jiva, Kuwdalinf, and Sparsha, should be placed in the Vishnddha.”

1 Attendant (Bpadevata) on Shiva, of whom Gawesha is the Lord.

2 Sic in text : Quaere Ghrawa or Prana in sense of Hangsa.

» i.e., Gandha Tanmatra.

i.e., Yishrm.

5 PnrawakariwJ— one of her names.

6 i.e., one who has a beautiful figure, the part being selected for the whole.

’’ “ Its ” — i.e., of Maaipura padma.

8 “ Its ” — i-e., of Anahatapadma.

® V ayu here is Isha the Lord of' Air.

0ESCBIPTION OF THE SIX 81NTBBS ;

And again: “Let him meditate in its ^ pericarp on the Ethereal region, ^ and on Shiva accompanied by Shakini; and having placed Speech (Vak), and Hearing (Shrotra), in Ether, let him, O daughter of the Mountain, place all these and Sparsha in Shabda (Sound), and place Jiva, Kujidalini, and Shabda, in the Ajna Chakra.”

The above passages are from Kangkalamalini Tantra.

“ Triangle ” in the above is the Triangle in the Muladhara, from which the commencement is made. Lang-kara should be meditated upon as within this Triangle. Leading of Jiva with the use of the Pranava is a variant practice. “ Visarga-nashakaminl ” : By Visarga is meant the agitation caused by an access of Kama (desire). The compound word means She who is striving to satisfy Her desire (Kama). The bringing of Jiva by the Hangsa Mantra is according to the teaching of some.

“ Place of her husband ” (Patyau pade) ; This is the Bmdn, the Shiva in the Lotus of a thousand petals. Sadhaka should lead

The Bija Lang, Brahma, Kamadeva, Dakini-Shakti,;and the sense of smell (Ghranendriya) — all these are absorbed into Pnthivi, and Prithivi is absorbed into the Gandha-tattva. Jivatma, Kuftdalini, and Gandha-tattva, are drawn upward by the Pranava, and brought into the Svadhishfhana by the So’ham Mantra. This is the process to be applied right through. After leading Jiva, Knndalini, and Shabda-tattva, into Ijna Chakra, Shabda-tattva should be absorbed into Ahangkara which is there, and Ahangkara into Mahat-tattva, and Mahat-tattva into Sukshma-praknti, whose name is Hiramya-garbha, and Prakriti again into Pata-bin u.

The Mantra-tantra-prakasha says: “Let Vyoma (Ether) be absorbed into Ahangkara, and the latter with Shabda into Mahat, and Mahat, again, into the unmanifest (Avyakta) supreme (Bara) Cause (Karana) of all the Shaktis. Let the Sadhaka think attentively that all things beginning with Pnthivi are absorbed into Vishnu, 3 the Cause who is Sat, Chit, and Ananda.

1 Yislmddliapadnaa.

• sYisfmn is specified by this particular Tantra, but it may be any

other Devata who is the Ishiadevata of the Sadhaka (see p. 151).

THE SIX OBNTEES AND THl SEEPBNT POWER

That, is, Mahat, which is all Shaktis (Sarvashakti), should be absorbed into Suk^Ama-praknti, who is known by the name of Hirajij/a-garbha, and that l^rak'r&ti should be absorbed into Para, by which is meant the Cause in the form of Parabindu. In this connection the Achiiryya has laid down the rule that the p^ross should be dissolved into the subtle. ^ C/. : It should be attentively considered and pi*actised that the gross is absorbed into the subtle, and all into Chidatma,^^ The absorption of all things, beginning with Prithivi and ending with Anahata, ^ takes place in the aforesaid manner ; that being so, the feet and the sense of Smell (Chrmendriyaj and all pertaining to Prithivi are dissolved in the place of Prithivi, as they inhere in Prithivi.

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 {Ohak.«/iurindriya), and all that pertains to Fire. In the region of Air (Vayu-sthana) the genitals, the sense of Touch (Tvagindriya), and all that pertains to Vayu, are dissolved. In the place of Akasha are dissolved the sense of Speech (Vak) and hearing (Shrotrendriya) and all that pertains to Akasha (Ether).

In the Ajna Chakra the dissolution of Ahangkara, Mahat, SufeAmaprakriti, and so forth, takes place, each dissolving into its own immeditate cause. The letters of the alphabet should then be absorbed in the reverse order (Viloma), beginning with K^/ia-kara and ending with A-kara. By all things it is meant that “ Bindu,^’ BodhinI,’’ and so forth, which have been shown above to be causal bodies (Karana- Sharira), should be dissolved in a reversed order (Yilomena) into the Primordial Cause (Adikara^^a) — the Para Bindu. Thus the Brahman alone remains.

The process is thus described : “ The Sadhaka, having thus made his determination (Sangkalpa), should dissolve ^ the letters of the Alphabet in the Nyasa-sthana.*^ The dissolution of Kshot

1 Vide V. 40 and Commentary under it.

2 This seems an error, for the last Mahabhuta Akasha is dissolved in Vishuddha.

3 Samharet.

^ The places where the Yarwa have been placed in Matnka I^yasa.

DESOBIPTION OP THE SIX OENTEES

is in La, and La in Ha ; Ha, again, is dissolved into Sa, and ba into 8ha, and thus it goes on till A is reached. This should he very carefully done.”

Also ^ : “ Dissolve the two letters into Bindn, and dissolve ' b. Dissolve Kala in Nada, and dissolve Nada and this into Unman!, and Unman! into Vi»?in-u- YishnnvBktva should be dissolved into Guruvaktra.^

realise that all the letters are

Bindu into Kala, in Nadanta, ® i —

vaktra® ; -

Let the excellent Sadhaka then dissolved in Earama Shiva.”

By Vishnuvaktra is meant Pung-Bindu. “The Suryya,bindu is called the Face, and below are Moon and Fire.” “ Bindu is said to be the Male, and Yisarga is Prakn'ti.”^

All these authorities imply the same thing, and go to prove that it is the “ mouth of Yisfewu ” (Vishna-vaktm) where dissolution should take place. The following from Keshavacharyya “ also leads to the same conclusion : “ Lead Her (Unman!) into the Male, which is the Bindu ; lead Bindu into Paratma, and Paratma into Kaktattva, and this latter into Shakti, and Shakti into Chidatma, which is the Supreme (Kevala), the tranquil (Shahta), and effulgent.

We have seen that each dissolves into its own immediate cause. Nadanta is therefore dissolved in Yyapika Shakti, the Yyapika Shakti in Unman!, and Unman! in Saman!^ and Saman! in Yie/inuvaktra. When the letters have been thus dissolved, all the six Chakras are dissolved,' as the petals of the Lotuses consist of letters. «

1 Here is shown the Anuloma process. The two letters are Ha

2 i,e., that which is beyond Nada. See Introduction.

3 Punff- Bindu ; t;. - cit -

4 That is. the mouth of the Supreme Bindu (cited foom Sharada^

tilaka, Oh. Y,^vv. 134-136). Also of. Sharada, Ch. XII, 123, and

Kularnava lY, 76. • i t - r om

5 Cf Sharada, Gh. XXV, v. 51. Also Nityashodashika, I, 201,

and Kama-Kalavilasa (Yol. X, Tantrik Texts). v i.,

6 Also called Keshava Bharat!— a great YaisA«ava tocher whc

initiated Shr! Chaitanya the greatest among latter day Vaisfcwavas into Sannyasa or the path of Eenunciation. ,„v,:„i.

7 Sic. This is in conflict jwith other texts, according to

Unman! is above Saman! .

8 Padmadalanang varna-mayatvat.

THl BIX CEHTBIS AND THB SBEFENT FOWBE

1 Adivarwatmakam patram padmanam parikirtitam.

2 Ch. lY. The passage cited also occurs in Sharadatilaka, Ch. Y,

3 Yilaya.

^ That is, Miiladhara where Brahma or Kamalasana is,

5 That is, the Bindu of the Ajna Chakra is dissolved into Kutidalini,

DESCBlFnON OS’ THE SIX 0BNTBE8

The beautiful Kujidall drinks tlie excellent red^ nectar issuing from Para Sbiva, and returns from there where shines Eternal and Transcendent Bliss ^ in all its glory along the path of Kula/ and again enters the Muladhara. The Yogi who has gained steadiness of mind makes offering (Tarpa?m) to the Is/i^a-devata and to the Devatas in the six centres (Chakra), Dakini and others, with that stream of celestial nectar which is in the vesseP of Brahmantla, the knowledge whereof he has gained through the tradition of

the Gurus.

OOMMENTAEY

He now speaks of what should be done after all the different kinds of Yoga described have been understood. The meaning ot this verse is fhat the beautiful Mali drinks the excellent necter issuing from Para Shiva, and having emerged from the place of EternS and Transcendental Bliss, She passes along the path of Hula and re-enters Muladhara. The Yogi, after having understood the different matters mentioned

think of the inseparate union = of Shiva and Shakti, an

mB«nfrkara says it is so coloured because it is mixed with the mensS luX Sh is symbolic, like the rest of this erotic imagery. Red is the colour of the Rajoguna.

Brahman is Eternity and Bliss.

3 The Channel in the Chitrimnadi.

■* The vessel is Kundalini.

5 Samarasya.

THE SIX CENTEES AND THE SBEPENT POWER

The Vishvasara Tanfcra says: “The petals of the Lotuses are the letters of the Alphabet, beginning with A.” i The Sammohana Tantra* describes the dissolution ^ of the Lotuses and the petals thus : “ Dissolve the letters frona Va to Sa of the petals in Brahma,^ and dissolve Brahma in the Lotus of six petals which contains the letters Ba to La, and which is called Svadhis/itMna. Do this as the Guru directs.” And so forth. And ending with :

“ The wise one should then dissolve it (Vishuddha) in the (Lotus of) two petals which contains the two letters Ha and Ks7ia, and dissolve the two letters which are in the latter lotus into Bindu, and dissolve Bindu into Kala.” ®

We thus see that the four letters in the Muladhara are dissolved therein and Muladhara is dissolved in Svadhishthana. Proceeding in this way till the Ajna Chakra is reached, the letters Ha and Ksha. 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. M7hen the Ajna Chakra is dissolved all that it contains in its pericarp — Hakini, Itara-Limga, Pranava — are unable to exist without support, and therefore after the dissolution into Prakriti these also are dissolved into Para Bindu.

1 Adivamatmakam patram padmanam parikirtitam.

2 Ch. IV. The passage cited also occurs in Sharadatilaka, Oh. V,

Yilaya.

That is, Muladhara where Brahma or Kamalasana is.

5 That is, the Bindu of the Ajua Chakra is dissolved into Ku«dalini.

DESCEirnON OF THE SIX CBNTEE8

Vebse 53

The beautiful Ku?i&Ji drinks tlie excellent red^ nectar issuing from Para Sbiva, and returns from there where shines Eternal and Transcendent Bliss ® in all its glory along the path of Kula,^ and again enters the Miiladhara. The Yogi who has gained steadiness of mind makes offering (Tarpaim) to the Is/i<a-devata and to the Devatas in the six Lntres (Chakra), Dakini and others, with that stream of celestial nectar which is in the vesseP of Brahmanda, the knowledge whereof he has gained through the tradition of

the Gurus.

He now speaks of what should he done after all the different

kinds of Togs described hove been understood. The meaning of

this verse is that the beautiful Kuudali drinks the once lent nectar iaining from Para Shiva, and having emerged from the place of EteruS and Transcendental Elias, She passes along the path of Kula and renters Muladhjra. The Yogi, alter having understood the different matters mentioned (Tat-tad.dhyan»nantar»m), should think of the inseparat. unions ef Shiva and Shakti, and with the

Red is the colour of the Rajoguma. a Brahman is Eternity and Bliss.

3 The Channel in the Chitriwinadi. ^ The vessel is Kundalini.

SaiBBbrasjBi-.

k-s;vv

Plate XVII. BADDHA-PADMASANA

dbsobiption of mb six obntees

it has been said ; “ Kuwdali, who is Bliss, 1 the Queen of the Suras, 2 goes back in the same way to the Adhara s Lotus/’ _ ^

The Bhuta-shiiddhi-prakara'^ta has the following : Let the Tattvas Pnthivi, etc., in their order, as also Jiva and Kundalini, he 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 1 when She returns.”

“ Stream of celestial weciar ” (Divyamntadhara).— This is the excellent nectar which, as has already been shown, is produced by the unions of Shiva and Shakti, and runs in a stream from the Brahmarandhi-a to the Muladhara. It is for this reason that the Author says in v. 3 that » the Brahmadvara which shines in Her mouth is the entrance to the place sprinkled by ambrosia.”^

“Knowledge whereof he has gained through the tradition of the Gurus” (Yoga-pararapara-viditaya).— This qualifies “Stream of

Nectar ” It means that the knowledge is gained from instructions (in Yoga practice) handed down traditionally through the succession

Which is in the vessel of Brahmdnia ” (BvahmBndahhdnda-

sthitam) -This qualifies Amnta (nectar).« The vessel or support (Bhanda) on which the Brahmaada (universe) rests is Kundalini. Kundalini is the Bhanda as She is the Source (Yoni) of all.

By Daivatam ^ is meant the Is/iiadevata and Pakini and others in the six Chakras. It has been said : “ 0 Deveshi, with this nectar should offering (Tarpana) be made to the Paradevata, and then having done Tarpawa to the Devatas in the six Chakras, and

so forth.

iMudrakara — that is, Anandarupini ; for Mudralnandadayim. Mudra is derived from Mudananda (bliss) + Rati -dadati (gives);

Mudra therefore means that which gives bliss. _ nvaVi-as 2 Sura=Deva. Here the different Devas in the Chakras.

4 Because ambrosia (Amnta) gives lite.

compared to a Bhaada and tne

UnL^st 0l Lcorkng to Kalicharana, offering is made to the Devatas of the Amnta which Kuwc^ali has drunk.

7 Daivatam is the collective form of Devatas.

THE SIX OENTBIS AND fHE SIEPINT POWIB

The Yogi who has, after practice of Yama, Niyama, and the like,^ learnt this excellent method from the two Lotus Feet of the auspicious Diks/fca-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.^ Griaddened by constant realisation of that which is the source of Eternal Bliss, ^ he becomes full of peace and foremost among all Yogis.^

He here speaks of the good to be gained by knowing the method of Toga practice.

From the lotus feet of his auspicious Dlhshd-guru, which are the source of uninterrupted joy (Shri-diksM-guru-pada-padmayugalamoda-pravahodayat).— Amoda means joy or bliss; and by Pravaha is meant uninterrupted and continuous connection. Amoda-pravaha therefore means Nityananda, or Eternal Bliss Bliss such as this comes from the Lotus feet of the Guru, which also lead to a knowledge of Yoga practice.

The Dik5-/ia’-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

2 The Guru who has given him initiation.

3 Sangk5^aya=Pralaya.

^ ]Srityananda= Brahman.

5 Batam — lit., “ of the Good

DESOEIPTION OP THE SIX CENTRES Ibd

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.” ^ _

“ Gladdened hy constant realisation of that which is the source of Eternal Bliss ” (Nityananda-parampara-pramudita)— i.e., •who is united with the Stream of Eternal Bliss.

“ Foremost among the good ” (Satam agram)— i.e., he is counted to be foremost among the good who are the Yogis.

THE SIX OINTEIS AND THE SBSPBNT POWBB

He here speaks of the good to be gained by the study of the

verses relating to the six Chakras.

“ Heart mperturhed ” (Svabhava-sthitak) — i.e., engrossed in his own true spiritual being.

“ Concentrated mind (Yatantarmanak) i.e., he who by practice of Yoga has steadied and concentrated his mind on the inner spirit (Antaratma).

Here ends the Eighth Section of the Explanation of the Verses descriptive of the Six Chakras, forming part of the Shritattvachintamani, composed by Shri-Pumanandayati.

1 Chetaa or Ohitta.

THE FIVEFOLD FOOTSTOOL ^ (PlDIJKA.- PANOHAKA)

InTBODUOTOBY VlBSE ®

I MEDITATE on the Ouru in the Lotus of a tLousand petals,

who is radiant like tke cool rays of the Ml moon, whose

lotus hands make the gestures which grant blessing and

dispel fear. His raiment, garland, and ^ perfumes, are

ever fresh and pure. His countenance is benign. e is in the Hangsa in the head. He is the Hangsa Himself.

1 T>ia meaning of this is explained in v. 7, posL . ^ ,

2 This verse is inserted as it was foand in a ^®^Sr!

to the late Aohalananda Svami, now in the possession of the Varendra

Annsandhana Samiti.

I ADORE the wonderful White Lotus of twelve letters’^ which is within the womb (TJdare) of, and inseparable from, the pericarp of the Lotus in which is the Brahmarandhra, and which is adorned by the channel of Kimdali.

The hymn Paduka-panchaka, composed by Him of live Paces,® destroys all demerit.^ Kali-charana by his Tika

called Amala (Stainless) makes patent its beauty.

Sadashiva, the Liberator of the three Worlds, being desirous

of speaking of Gurndhyana-yoga ® in the form of a hymn (Stotra), first of all describes the place of the Guru.

The verb Bhaije is First Person Singular, Atmanepada, emphasizing that Shiva Himself adores or worships. He says, “ I do adore or worship.” By saying so He expresses the necessity that all worshippers (Upasakas) of the ■Mantras revealed by Him should adore this wonderful twelve-petalled Lotus. He thus shows the necessity of His worship.

Til® meaning of this verse in brief is this : I adore the twelvepetalled Lotus which IS within the pericarp of the Sahasrara.

Tantlf ^v^7 w citation from the Limgarchana

i an to, V. 7, post. There is also a concealed sixth face, “ like the colour caused by deadly poison,” known as Filakantiia..

® Aihghas— sin and sorrow, pain and penalty.

Toga with the. Supreme known as the Guru.

THE FIVEFOLD FOOTSTOOL (pADEKAPANCHAKa) 167

“ Wonderful ” (Aabhuta).— It excites our wonder by reason of its being pervaded by the lustre (Tejas) of Brahman, and for other reasons.

“Lotus of twelve letters” (Dvadasharwa-sarasiruha) — i.e., the Lotus which contains twelve letters. The twelve letters, according to those learned in the Tantras, are the twelve letters which make the Gurumantra ; they are Sa, ha, kha, phreng, ha, sa, ksha, ma, la, va, ra, yang. Some say that by l)vadashar?ia is meant the twelfth vowel, which is the Vag-bhava-bija.i But that cannot be. If it were so, the authority quoted below would be tautologous : “(Meditate on) your Guru who is Shiva as being on the lustrous Hangsapatia, the substance of which is Mantra (Mantramaya), which is in the pericarp of the Lotus of twelve letters, near the region of the Moon* in the pericarp, and which is adorned by the letters Ha, La, and Ksha, which are within the triangle A-Ka-Tha. The lotus of twelve letters is in the pericarp (of the Sahasrara),^^

The above passage speaks of the MantramayapiiAa. The Mantra substance of this Pi^Aa is the Gurumantra in the form of Vag-bhava-bija.3 There would therefore be a repetition of the same Mantra.^ " Dvadasharna is made up by Bahuvrihi Samasa— that in which there are Dvadasha (twelve) Arnas (letters). This lotus has therefore twelve petals, on which are the twelve letters.

It p true that the letters are not here specified, and there has been nothing said as to where they are placed ; but the Gurugita says ^ that the letters Hang and Sa surround (that is, as petals) the Lotus, wherein the Guru should be meditated. This leads us to the conclusion that the letters Hang and 8a>h are repeated six times, thus making twelve, and so the number of petals becomes clearly twelve, as each petal contains one letter. This is fit subject of consideration for the wise.

^ Bija of Sarasvati — Aing.

^ Chandra-mancZala, by the Commentator (reading the locative as Samipye saptami, locative case indicative of proximity).

2 Aing.

^ That is, if we understand that the body of both the FitJia and the petals is Aing. The V%bhava Bija Aing is the Guru Bija also,

5 This verse is quoted in full under v. 6, post

THE SIX CENTBBS AND THE SERPENT POWEB

» Inseparable from ” (Nifcya-lagnanQ).— Chat is, it is connected with the Sahasrara in such a way that the one cannot be thought

of without thinking of the other.

is within the womb of and inseparable from of the Lotus in which is the Brahmarandhra ’’

is, the Sahasrara, the which is the Brahmarandhra ; within its

is, within its

“ Which the pericarp

(Brahmarandhra-sarasirnhodara). — That thonsand-petalled lotus in

womb, that is to say, within it (Tanmadhye), that pericarp (Tat-kamikayam).

The Kangkala-Malinl, in describing the Lotus of a thousand petals, thus speaks of the place of the Brahmarandhra : “ In its (Sahasrara) pericarp, 0 Deveshi, is Antaratma, and above it is the Guru ; above him is the Suryya Mawdala and Chandra Maniala and Mahavayu, and above it is Brahma-randhra.”

Some say that by TJdara (belly or interior) is meant within the triangle in the pericarp. That is not right. The word TJdara here mean's “ interior ” or “ centre The interior of the Lotus contains its pericarp, but the text does not mean the interior of the triangle in the pericarp, because the triangle is not here mentioned. The Shyama-saparyya quotes the following explicit :

“ The Lotus of twelve petals (or Letters) is within the pericarp of the White Lotus of a thousand petals, which has its head turned downward, and the filaments of which are of the colour of the rising sun, and which is adorned by all the letters of the alphabet.” Here the statement ‘ within the pericarp ’ is explicit.

“ Adorned by the chaimel of Kuadall ” (KM/idali-vivara-kaiidamaJiditam).— The Vivara (Channel) is that by which Kuwdalini goes to Shiva inthe Sahasrara. The Chitrini contains within it this passage or channel. Chitrini is the tube (stalk), as it were, through which the passage runs, and Chitrini adorns and is adorned by this Lotus. As a Lotus rests on its stalk, so does the twelve-petalled Lotus rest on Chitrini, and is made beautiful by its stalk.

I

THE FIVEFOLD B’OOTSTGOI. (paDUKIPANOHAKA) 169

I ADOBE the Abode of Shakti in the place where the two pericarps come together. It is formed by the lines ^ A, Ka, and Tha; and the letters Ha, La, and Ksi'ia, which are visible in each of its corners, give it the character of a

The Guru should be meditated upon as in the triangle A-Ka-Tha within the pericarp of the Lotus beforementioned. He now wishes to describe the triangle so that an adequate conception of it may be formed,

The abode of ShaJcti (Abalalayam).— By Abala is meant Shakti. Here She is Eamakala triangular in form, and the three Shaktis, Varna, Jye^jhtM, and Raudri, are the lines of the triangle. These three lines or Shaktis emanate from the three Bindus.^ Kamakala is the abode of Shakti.

The Taraala speaks of the identity of Kamakala with this abode. The passage begins, I now speak of Kama-kala,” and proceeding says ^ She is the three Bindus. She is the three Shaktis. She is the threefold Manifestation. She is everlasting.” That is, Kamakala is composed of the three Shaktis spoken of (Trishaktirupa). He next speaks of the attributes of AbalMaya (abode of Shakti).

1 A-Ka-Thadi — the lines formed by the letters A to A A, Ka to Tas and Tha to Sa. These letters placed as three lines form the three sides of the triangle.

^ i.e., the diagram where the Divinity is summoned and worshipped.

• ^ Yindutrayangkurabhuta — ^that is, they have the three Bindus as their sprouting shoot. (See Kamakala vilasa, Vol. X, Tantrik Texts.)

4 TrivinduA sa trishaktiA sa trimurtiA sa sanatani.

The place tohere the two pericarps come tog ether Karnikapuie). — Kandala ordinarily means a quarrel in which one attacks the other with words. Here its significance is merely xbat the pericarp of one (the twelve-petalled lotus) is included within that of the other (Sahasrara).

Place (Puia), i.e., the place where the triangle is/^ /omed % the lines Ea, and Tha (KZipta-rekham akathadirekha:ya). — The sixteen vowels beginning with A form the line Varna, the sixteen letters beginning with Ka form the line JyesMM, and the sixteen" letters beginning with Tha form the line EaudrL The Abode of Shakti is formed by these three lines.

The Brihat Shrikrama, in dealing with Kamakala, says : “From the Bindu as the sprouting root (Angkura) She has assumed the form of letters.’^ ^

“ The letters Ha, La, and JBTsha, ivhich are visible in its corners, give it the character of a Maxidata^’ (Kona-lak^/iita-ha-la-k^/iamandall-bhava-lak^/iyam). — In its corners — i.e., in the inner corners of the aforesaid triangle. The three corners of the triangle are at the apex,^ the right, and the left. The letters Ha, La, and Ksha, which are visible there, give the place the character of a Mandala.

One cannot form an adequate conception (Dhyiina) of this triangle without knowing it in all its particulars, and that is why other authorities are quoted. This triangle should be so drawn that if one were to walk round it would always be on one^s left.

The Shiyictananda-taraihgmi says: “Write the triangle A-Ka-Tha so that walking outside it is always on one’s left.”

Kali Urddhvamnaya : The Tri-bindu ^ is the Supreme

Tattva, and embodies within itself Brahma, Vis/iwu, and Shiva (Brahmavi^/i'nushivatmakam). The triangle composed of the letters has emanated from the Bindu.” Also : The letters

1 Vartiavayava*rupiwi. Bindu appears in the form of letters by germinating as a sprout. The letters are sprouts from Bindu ; that is, the Universe is erolved from Bindu.

2 The triangle, it should be remembered, has its apex downward.

3 Yamavartena vilikhet. The drawing is made in the direction which is the reverse to that of the hands of a watch.

4 ^^e., the three Bindus considered as one and also separately.

Tttl MYEFOLD . FOOTSTODIi' (pIEOKAPAN^IHAKA) ' .'Z- . ' 17 : 1 '

A to Visarga make the line Brahma/ which is the line of Prajapati ; the letters Ka to Ta make the most supreme (Pariitpara) line oi Vishnu. The letters Tha to Sa make the line of Shiva. The three lines emanate from the three Bindus.^'

Tantra-jivana : The lines Rajas, Sattva, and Tamas,

surround the Yoni-Mawiala,’^ Also .* Above is the line of Sattva j the line of Rajas is on the left, and the line of Tamas is on one’s right.” ^

Bj a careful consideration of the above authorities, the conclusion is irresistible that the letters A-Ka-Tha go in the direction above-mentioned.

The Svatantra Tantra says : “ The lines A-Ka-Tha surround the letters Ha, La and Ks/ia.” It therefore places the letters Ha, ta, Kska within the triangle.

It is needless to discuss the matter at greater length.

That is, on the left and right of the Yoni or the right and left of the spectator.

THE SIX OENTBIS AND THE SIRPINT POWEE

In my heart I meditate on the Jewelled Altar und on Nada and Bindu as within the triangle aforespoken. The pale red ^ gloj’y of the gems in this altar shames the brilliance of the lightning flash. Its substance is Chit.

CoMMEKTARr

The place of the Guru is on the jewelled altar within the triangle. He therefore describes the jewelled altar (Ma?^ipl^/i.a),

“ In my heart (Hridi), i.e., in my Mind (Manasi).

On the Jewelled Altar and on Ndda and Bindu (Nada-bindumawipi^Aamandalam). — ^The compound word may be formed in two ways : Ma?^ip^^/lama?^dalam along with Nada and Bindu (Nadabindubhyang saha), or Nada and Bindu and Mampi^/iama^^dalam — » i.6., all these three. Some interpret this to mean that the Mandala Mampi^Aa is composed of Nada and Bindu. But that cannot be. Nada is white, and Bindu is red ; and the pale red glory whereby the Manipii^a shames the lustre of the lightning flash is neither red nor white.

The Sharadatilaka says; This Bindu is Shiva and Shakti,^ and divides itself into three different parts ; its divisions are called Bindu, NMa, and Bija.” If this be interpreted to mean, as it ought to be, that Bindu is Para-Shaktimaya, and Bija, Nada, and Bindu, are respectively Fire, Moon and Sun, then Nada being the Moon is white, and Bindu being the Sun is red. Purnananda also speaks ^ of Nada as being white like Baladeva, etc.

The Brihat Shrikrama also says : There was the imperishable Bindu, lustrous (red) like the young Sun.^^ ,

1 Pa^ala.

^ Para- Shaktimaya=Shi va- Shakti-maya.

^ V, 35, fi^Aai^-chakra-nirupa^a.

THE FIVEFOLD FOOTSTOOL ^ 173

Ifow, as one is white and the other red, they can never be the pale red gem. The meaning given by us is therefore correct- The solution is that Nada is below, and Bindu above, and Mampi^Aa in between the two — thus should one meditate. This has been clearly shown in the G-urudhyana in Kangkala-malini Tantra :

Meditate on the excellent Antaratma ^ in the (region of the) Lotus of a thousand petals, and above it (Antaratma) meditate on the resplendent throne ® between NMa and Bindu, and on this throne (meditate) upon the eternal Guru, white like a mountain of silver.’’

The f ale red glory of the gems in this altar shames thebrilli^ mce of lightning ’’ (Pa^u-ta^it-kacZarima-sparddharaana-mampa^alaprabham).— This qualifies Manipiifca-manc?alam. To be paiu ” is to be able to fully do one’s work. Now, lightning wants to display itself. Here the idea is that the pale red lustre of the gems in the Pi^ha shames the uninterrupted brilliance of the reddish-yellow (Pirhgala) lightning flash. It is of a pale red colour inasmuch as the Mampi^ha is covered all over with gems.

Its substance is Chit ” (Ohinmayang vapuh),— The Chinmaya or Jnanamaya body. The body of Nada, Bindu and Mampi^ha, is Chinmaya or Jntaa-maya.^ Others interpret it to mean, I meditate on the Chinmaya body of the twelfth vowel, ^ the Bija of Sarasvati, which is the Gurumantra.” But that is wrong. The Guru is white, and his Bija is also white ; to attribute to it a pale red lustre would be incongruous.

1 This Antaratma is Hangsa. Unless the words in the text, “ in the lotus of a thousand petals,” be read Samipye saptami, the view here expressed differs from that adopted by Kalicharawa, that Hangsa is in the twelve -pet ailed lotus.

^ Simhasana— lit., lion seat, the seat of the honoured one, the King’s seat.

3 That is, their substance is pure Chit not in association with Maya.

4 The Bija of Sarasvati or Yagbhava Bija is Aing. Ai'is the twelfth vowel.

THS SIX OiNTBlS AHB THE SERPENT POWER

I INTENTLY meditate on the three lines above it (Manipi/Jia)^ beginning with the line of Fire, and on the brilliance of which is heightened by the lustre of those lines. I also meditate on the primordial Hangsa/ which is the all-powerful Great Light in which the Universe is absorbed.^

On Hangsa-pi^Aa, which is within the triangle on Ma7^ip^^7la, between NMa and Bindu, is the place of the Guru. He now wishes to describe Hangsa and the triangle in order that a clear conception of these two may be gained.

The meaning of this verse is, shortly, this : I meditate on the primordial Hangsa, ^ I meditate on the three lines, beginning with the line of Fire, above the place of Mampif/ia and also on the glory of the Mampiit/ia itself illumined as it is by the light of the three lines of Fire and others. The verb I meditate ” occurs once in this verse, and governs three nouns in the objective case.

I intently meditate (Vyamwhami). — That is, I think with mind undisturbed, excluding all subjects likely to interfere with my thoughts.

Above it ’’ (Urddhvam asya) — ^that is, above Mampii/ia.

The three lines beginning with the line of Fire ” (Hutabhukshikha-trayam). — This compound word is made up according to the rule known as Shaka-parthiva, by which the word Adi which comes in between two words is dropped. Adi means and others

t I That is, the Paramahaugsa which is both Praknti and Puru^Aa.

2 Lit., “ Light which devours the Universe.”

3 the union of Hang and Sa?^ whereby the Hangsa is formed.

THE MVlfOLD fOOTSTOOE (paDUKAPANCHAKA) 175

The Line of Fire, i which is called the Line Varna, emanates from Vahni Bindu in the South, and goes to the North-East Corner ; and the Line of Moon emanates from Chandra Bindu in the North-East Corner, and goes towards the North-West Corner: this is the line Sjeshtha. The Line of Sun emanates from Suryya Bindu in the North-W est Corner, and reaches Vahni Bindu : this is the Line Eaudri. The triangle which is formed by the three lines uniting the three Bindus is Kamakala CKamakalarupam) .

The Brihat Shrikrama says : She whose form is letters is ■coiled up in the Bindu and comes out thereof as a sprouting seed from the South. Prom there ^ She goes to the Ishana corner <N.B.)- goes is the Shakti Varna. This is Chitkala

Para and the line of Fire. The Shakti which has thus gone to the Ishana corner then goes in a straight line (that is, to the N.W.). This line is the line of Jjeshtha, This, 0 Parameshvari, is Tripura, the Sovereign Mistress. Again turning left ^ She returns to the place of sprouting. She is Eaudri, who by Her union with Ichchha and Nada makes the Shnmga^a.^’ ^

The Maheshvari-samhita says : Suryya, Chandra and Vahni, are the three Bindus, and Brahma, Yishnxi and Shambhu, are the three lines.’

The Prema-yoga-tarathgmi, in describing the Sahasrara, quotes an authority which is here cited, clearly showing that the place of the Guru is within this triangle, Within it is the excellent lightning-like triangle. Within the triangle are

1 Here Fire is the origin of life, and is therefore associated with Brahma. Moon is associated with VisAwu. And the Sun spoken of here stands for the twelve suns (Aditya) which rise to burn the world at dissolution (Pralay a).

^ Yasmat is according to the reading given in the original. The same passage is quoted elsewhere reading yamyat (from the south) in place of yasmat.

3 Heading vakrihhuta punar vame for vyaktibhuya punar vame.

4 According to another reading, “ By the union of Ichchha, and Jnana Eaudri makes the Shnmgafa.” The passage above quoted shows that the Ktoa-kala is a subtle form of Kuwdalini, more subtle than the A Ka Tha triangle. 0/, Anandalahari, v. 21, where the Suk^Ama dhyana of Kuwdalini is given.

two imperishable Bmdus in the form of Visarga, With the void, is Shiva, known by the name of Parama/^ ^

Shangkaracharyya also has shown this clearly in his Inandalahari. The Author of the Lalita-rahasya also speaks of the Guru as seated on Visarga. Visarga is the two Bindus Chandra and Suryya at the upper angles of the (down-turned) triangle.

the primordial Eangsa'' (Adihangsayor yugam),— Literally interpreted it would mean the union of ^ the primordial Hang and Sa?i. By Adi (first) is implied the Parama-hangsa,, which is also known as Antaratma, and not the Jivtona, which resembles the flame of a lamp. The Hangsa here is the combination of Prakriti and PurusJia.

In xlgama-kalpadruma-panchashakha it is said : “ Hangkara is Bindu, and Visarga is Sa/i. Bindu is Purus/ia, and Visarga is PrakHti. Hangsa is the union of Pung (Male) and Prakriti (Female). The world is pervaded by this Hangsa.’’

Some interpret Asya urddhvam ^^ to mean above Mampi^/ia,”’ and say that the verse means : I meditate on the union of the two who constitute the primordial Hangsa above MBniplths,/* This is wrong. The Kangkalamalini speaks of the ManipUha as above Hangsa and between Nada and Bindu. So how can these be below Hangsa ? This is impossible. This also shows the impossibility of the reading adopted by some — namely, Euta-hhukshikhd-sakham ^ in place of Euta-hhuk-shikhd-^trayam, If this reading were accepted, then the words Erddhvam asya (above it) have no meaning. The interpretation I meditate on the union of,” as given above, may, however, be understood in the following sense. We have seen that the KangkalamMini speaks of the Hangsa as below the Mawipii/ia, which is between Nada and Bindu. The

1 z.e., Par ama Shiva.

2 Hang and Sa7t. The union of the two makes Hangsa^. This is the beginning and end of creation. The outgoing breath (Nishvasa) Hang of the Supreme is the duration of the life of Brahma the Creator {Of. Tavayur mama nishvasa/^ — Prapanchasara Tantra, Ch. I) and Sa^ is the indrawing breath by which creation returns to Praknti.

3 Huta-bhuk-shikha-sakha — the friend of the flame of Fire. By this is meant Vayu (air). As there is no Vayu in this region, therefore Vayu cannot be above the triangle or above Manipi^/ia. :

THE PITEFOLH FOOTSTOOL (PiDUKiSPANOeAKA) 177

interpretation mentioned is in great conflict with the view of KangkMamMini. But if Huta-bhuk-shikha-trayam be read as qualifying Hangsa, then the difiiculty may be removed. Then the meaning would be : Below Ma^npi^/^a is Hangsa, and above it is the triangular Kamakala which is formed by the Hangsa.’^ i

Which is the all-powerful Great Light in which the Universe is alsorhed^^ (Vishva-ghasmara-mahochchidotkaiam). — Bhabsh’’ and Ghas mean the same thing. The root “ Ghas ” means to devour/’ and the roots “Chid/’ “ Hlad/’ and. “Dip/’ all mean “ to shine.” The Great Light (Maliochchit) which is the Devourer (Ghasmara) of the Universes: By tha,t is meant that It is allpowerful (Utka^a). Utka^a, which literally means very high, here means very powerful.

1 Tasya parMatasya. Apparently the. sense is that the three Hindus, or Hangsa, are below, but that the triangle which they collectively form, or the Kamakala, .is above, and in this sense the Hangsa is both above and below MampJ/Aa, ^ .

THE SIX OBNTBES AND THE SEEPBXT POWER

The mind there contemplates the two Lotuses which are the Feet of the Guru, and of which the ruby-coloured nectar is the honey. These two Feet are cool like the nectar of the Moon, and are the place of all auspiciousness.

COMMENTAEY

Guru should be meditated upon, he now speaks of the (badhaka s) union therewith by meditation (Dhyana) on them, in this and the following verse.

There (Tatra) — i.e., in the triangle on the Mampi^foa. The meaning of this verse, in short, is : The mind there, within the triangle on the Ma7iipi^/ia, contempiates upon the Lotus Feet of the Guru.^’

Of which the Suby •‘Colour ed nectar is the honey ” (Kungkumasavaparimarandayofi). — This qualifies ‘‘the lotuses Kungkuma means reft, the colour of lac. The excellent nectar which is of the colour of lac is the honey of the Lotus Feet of the Guru. Some read “ Jhari ” for “ Pari ” ; the meaning would then be: “from which flows like honey the ruby* coloured nectar.’^

Cool like the nectar of the Moon^^ (Indu-makarandashitalarn) — i>e., they are cool as the nectar-like beams of the Moon. As the beams of the Moon counteract heat, so does devotion to the Feet of the Guru overcome sorrow and suffering.

“ PZac8 of all auspiciousness (Maihgalaspadam), — ^It is the place where one gets all one desires. The sense is that bv devout concentration, on the feet of the Guru all success is

i’HB FIVEFOLD FOOTSTOOL (pADUKAPANOHAKA)

I ADORE in my head the two Lotus Feet of the Guru. The jewelled footstool on which they rest removes all sin. They are red like young leaves. Their nails resemble the moon shining in all her glory. Theirs is the beautiful lustre of lotuses growing in a lake of nectar.

COMMENTAKY

He says here : I adore the two Lotas Feet of the Guru, resting on the footstool already described in my head.^' By adoration here meditation is meant.

The jewelled footetool on which they rest removes all sin,^^ (Nishakta-mani-paduka-niyamitagha-kolahalara).— That is, all the multitude of sins are removed by devotion to the jewelled footstool which serves as the resting-place of His Ifeet. Or it may be interpreted thus : The footstool which is studded with gems— that is, the Ma^iipl^/ia-ma^zdala which is the footstool — removes all the multitude of sins. By meditating on the Feet of the Guru as resting on this stool all sins are destroyed.-^ Or it may be thus interpreted : The five footstools with which are inseparably connected the gems (by which are meant the Chintamam-like feet of the Guru) destroy all the multitude of sins.'' By meditating first on the fivefold footstool, and then on the feet of the Guru as resting thereon, sin is removed. As the removal of sins is effected by meditation on the fivefold footstools, it is the cause which effects such removal.

They are like yowng lames- (Sphurat-kisg;layarumm). —That is, the feet of the Guru possess the red colour of newly opened leaves. The leaves of the Mango and Kenduka^ tree ^ Diospyros glutinosa, ,

i i'l

TH£ six OBMTfeBS ANU THK Bi5RFENT FOWBE

when newly opened are of a red colour, and comparison is made with them.

Their nails resemlle the moon shining in all her glory ” (Nakha-samullasachchandrakam) — Le,, the toe-nails are like so many beautifully shining moons.

Th&irs is the beautiful lustre of lokises growing in a lake of nectar ” (Paramrita-sarovarodita-saroja-sadrochi^/iam). — That is, they have the clear lustre of lotuses growing in a lake of nectar. He means to say that the excellent nectar drops constantly from the Lotus Feet of the Guru, Purtiananda has said the same thing in V. 43 of the /S/ia^-chakra-nirupa?iain. The excellent nectar is the lake on which the Feet show like lotuses. It has been said that the place of the Guru is between the pericarps of the two Lotuses afore-mentioned. Now, a question may be raised as to whether it is in the pericarp of the twelve-petalled lotus below, or in that of the Sahasrara above. To solve this the following passages are

Bnhat Shrikrama : Then meditate upon the Lotus which h its head downward is a.bove all, and which drops nectar on

Shakti of the Guru in the other Lotus,”

Yamala : “ The Lotus of a thousand petals is like a canopy ; ^

3 above all, and drops red nectar,”

Gurugita ; In your own Guru meditate on the Supreme Guru having two arms in the Lotus whose petals have the letters Hang I Sa/j. and as surrounded by all the causes ^ of the universe, though He manifests in all in varying degrees, He is without i beyond the Universe* On His will there are no limitations. ^ om Him emanates the Light of Liberation. He is the visible .bodiment of the letters of the word^ Guru.”

The Shyama*saparyya quotes the following : The Lotus -hasrara downward turned, in the head, is white. Its filaments e of the colour of the rising sun ; all the letters of the Alphabet

1 Which is an emblem of supremacy.

2 ^^e., the Avantarakarawashariras, See Stochakranirupana, w. 39 seq,

^ Svachchhandam atmechchhaya=By His own will He is free,.

^ Of. Mantrarna devata prokta devata gurnrupiwi.

The word Guru signifies many beneficent qualities (See Kultaava,

FIVETOLD FOOTSTOOL (PABUitAPANOHAKA) 181

are on its petals. In the pericarp of the Sahasrara is Chandra Ma^zdala, and below the pericarp is the lustrous lotus of twelve petals which contains the triangle A-Ka-Tha, marked out by the letters Ha, La and K67ia. Meditate there on your Guru who is Shiva, seated on the Hangsa-pi^Aa which is composed of Mantras/’

The above and similar passages indicate that the place of the Guru is in the pericarp of the Lotus of twelve petals.

The Kangkala-Malini says : Meditate on the excellent Antaratma in the Lotus ^ of a thousand petals, and on the shining throne which is between Nada and Hindu, and on (the throne meditate) constantly upon your own Guru, who is like a Mountain of Silver,” etc.

The Yamala says'^ : “ (Meditate on your Guru) in the Lotus of a thousand petals* His cool beauty is like that of the full moon, and His Lotus hands are lifted up to grant boons and to dispel fear.”

The Purashcharam-rasollasa (Oh. VIII) has the following dialogue : "Shri Mahadeva said : ^ There in the pericarp of the wonderful everlasting Lotus of a thousand petals meditate always on your own Guru.’ Shri-Parvati said ; ^ The head of the Great Lotus of a thousand petals, 0 Lord, is always downward turned; then say 0 Deva, how can the Guru constantly dwell there ? ’ Shri Mahadeva said : ‘Well hast thou asked, 0 Beloved, Now listen whilst I speak to Thee. The great Lotus Sahasrara has a thousand petals, and is the abode of Sadashiva and is full of eternal bliss. It is full of all kinds of delightful fragrance, and is the place of spontaneous bliss.^ The head of this Lotus is always downward, but the pericarp is always turned upward,^ and united with Kunc?alini is always in the form of a triangle.”

The Bala-vilasa Tantra has the following : “ Shri Dak^Aiwamurti said : ‘ As you awake in the morning meditate on your Guru in the White Lotus of a thousand petals, the head of which great Lotus is downward turned, and which is decorated

1 Or in the region of the lotus of a thousand petals.

^ The Commentator does not say from which of the different Yamalas he has quoted this and the passage in the first group.

3 Sahajananda— that is, the bliss springs up itself. This bliss is Svabhava.

4 That is, apparently, if we regard that portion of the pericarp which is attached to the lotus as its head. The triaugle is A-KLa-Tha.

THK SIX ommm and the serpent power

with all the letters of the Alphabet. Within it is the triangle known by the name of A-Ka-Tha, which is decked by the letters Ha, La and K^ha. He of the smiling countenance is on the Hangsa-pT^/ta,^ which is in the region of the Chandra Mandala within it (the Sahasrara).^ Shri Devi said ; ^ 0 Lord, how does the Guru stay there when its head is turned downwards ? ^ Shri Dak^/imamurtL said; ^ The Chandra Ma?idala in the pericarp of the Lotus of a thousand petals is turned upward ; the Hangsa is there, and there is the Gurams place/

These and similar passages speak of the place of the Guru as in the pericarp of the Lotus of a thousand petals.

As there are two distinct methods, one should follow the instruction of the Guru and adopt one of the two in his Sadhana {Annshthknix), For it has been laid down in the Kularwava Tantra, (Ch. XI) : Beloved, Vedas and Tantras handed down to us by tradition, as also Mantras and usages, become fruitful if communicated to us by the Guru, and not otherwise.^^

1 Kamakala

THE FIVEFOLD FOOTSTOOL (pSdUHJFAKOHAKA) 183

This hymn of praise of the Fivefold Footstool was uttered by Him of Five Faces. By (the recitation and hearing of) it is attained that good which is gained by (the recitation and hearing of) all the hymns in praise of Shiva. Such fruit is only attainable by great labour in the Wandering (Sangsara).

He now speaks of the good gained by reciting and listening to this Stotra.

Hymn of praise of the Fivefold FootstooV^ (PMuka-panchakastotram). — Paduka means a footstool (Padarak^feawMhara). The five of these are : (.1) The (twelve-petalled) Lotus; (2) the triangle A-Ka-Tha in its pericarp ; (3) the region of the Nada, Hindu, and Ma^iipi^/ia in it; (4) the Hangsa below, and (5) the triangle on, the Mampi^Aa. Or they may be counted thus : (1) The Lotus {i.e., twelve-petalled) ; (2) the triangle (A-Ka-Tha) ; (3) Niida-Bindu ; (4) the MampH/ia Ma?zdala ; (5) the Hangsa— which is above it and taken collectively form the triangular Kimakali. i

I These two accounts appear to agree as to the position cf the following in the order stated — vi^., twelve-petalled Lotus with A-Ka-Tha triangle in which are Mampi^Aa, with Bindu above and Kada below. There remains then to be considered the position of Hangsa and the Kamakala which they form. Both are one and the same, the first being the three Bindus, and the second the triangle they make (Kamakala), from which emanates (and in this sense forms part of it) the lower A-Ka-Tha triangle (for tliis is Yarwamaya). In the second classification the three Bindus and the triangle (Kamakala) which they form are treated as one, and placed above the Mawipi^?iia. In the first classification, apparently with a view to gain accordance with the Kangkalamalini Tantra cited under v. 4, the Hangsa and the triangle which they form are taken separately, the first being placed below and the pther above MawipH/ia,

IIX GINTBIS AH0 fHE SIEPENT POWEE

hymB of praise. This hymn, including the verse the benefit to be gained by listening to it, is one of

hy Kim of Five Faces (Pancha-vaktrad vinirgatam). Paces of Shiva as given in the Liriigarchana Tantra 3 West 1 (i.e., back) is Sadyojata ; on the North (i.e., .deva; on the South (right) is Aghora; and on the is Tat-puru^^a. Ishana should be known as being in They should thus be meditated upon in a dev^out rgata means uttered (K^. come out) — that is, uttered Faces#

is attained that good (Si^adilmnaya-phalahis literally means ; by it is obtained the fruit of en spoken by the Six Mouths/’ The Six Faces are m above and a sixth concealed one which is below, 3a. This is alluded to in jS/iadvaktranyasa in the i thus : Ong Hang Hring Aung Hring Tamasilya also in the meditation (Dhyana) there given, thus i face, Nilakani/ia, is of the colour caused by the 1 Kalaku^a.” ^

aaya is what has been spoken by these Paces — that 'mns of praise to Shiva. By the fruit of this is meant gained by reciting or listening to all these Mantras, ig the appropriate Sadhana. This is what is gained hymn.

attainable hy great labour in this Wandering ” (Praidurlabham).^ — By Prapancha is meant this Sangsara or World), comprising the Universe from all effects ma, and which is shown by Maya, It is difficult of (Durlabha), as it is the result of manifold merit the practice of laborious endeavour (Tapas) in previ-

the Commentary (Tippanl) of the Name of Amal written by Shri Kalichara72.a on the Padukapanchaki

irection one faces is the East.

poison churned out of the ocean and drunk by Shiv^j \ the secret emissary of Death.

Lted by J. E, Aria at the Vasanta Press, Aclyar, Madras,

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Finnted by J. R. Aria at the Vasanta Press, Adyar, Madras.

SOME PRESS NOTICES

These Books dealing with the secret Mysticism and Magic of India are the most interesting which have been published in recent years .” — Neue Metaphysische Rundschau.

“ His book (Mahdnirvdna) brilliantly inaugurates the study of the Tantras, the literature of which occupies a front rank in the religious life of Modern India. The introduction to it is the most solid and exact account that has yet been written on the doctrines of the Tantras, their •ontology, mystical phraseology, worship, yoga and ethics. — Revue Critique {Dr. Professor Sylvain Levi).

“ The translation {Maddnirvdna) is distinguished by its elegance and by the profound and comprehensive knowledge by which it is backed ” ; (and by another critic in the same journal) “ Shakti wid ShdJcta reveals a wonderful 'grasp of the fundamentals of consciousness.” The Theo- ■sophist {Dr. Professor Schrader).

“ He commenced his work with a Hindu s heart, with n Hindu’s regard and a Hindu’s faith, and so his translation is what it ought to be. The Introduction not only reveals the learning of its author, but is also proof that he has understood in what tight Hindus regard the Tantra Shastra.” — Mtahddi.

" In perusing the author’s Introduction to the Madtdnirvdna Tantra we have been bewildered with astonishment.

SOME PBBSS NOTICES

SOME PBESS NOTICES

“For the student of religions there is then amine opened for his enquiries. The whole work bears the stamp of conscientiousness and d^GnraGj” —Literans'ho'hes Zentralblattfuer Deutschland.

“ The first impression was of amazement and delight. The Malidnhvdna is one of the most important of Hindu philosophical works combined with elaborate ritualism, and its translation therefore by a European involved oertainly a prodigious amount of study, sympathy and. real understanding. Of the ‘Introduction’ alone it may he said that for its lucidity, conciseness, directness and for its depth of penetration and insight it may itself claim to be a standard work on the much abused Tantras. ^ We have rarely come across such an illuminating exposition of the Principles of Devi Worship.”— Bhdrata.

“ Most meritorious productions. From what has been said it is clear that Avalon is right when he declares that up to now this literature has been too often judged and more often condemned without knowing it and that the Tantras deserve to become better known than has been the case hitherto.” — Ostasiatische Zeitschrift {Dr. Professor

M. Wintemitz). _ .

“ Arthur Avalon has rendered an eminent service to

the Cause of Sanskrit Utevatnve.^'-Ocdcutta Beview {Mahdrmhopddhydya Satish Ghundra VUydbhmhana).

“ We suspect that Arthur Avalon is one of the learned Pandits of Bengal whose native speech has not been wi^- out influence upon his almost impeccable English. We value highly the work done, if for no other reason than that it gives us a real insight into the jargon of the ritual and the worthlessness of Tantrik Philosop y.

Ration (New York).

iv . SOME PBESS NOTICES

“ Illuminating discussion (“ Serpent Power ”)• The Author makes some rarely fine brilliant definitions . . . throughout maintains a strictly scientific attitude, though he is obviously impressed with the extraordinary nature of the Tantrik Doctrine .”— and India.

“There is no doubt that he has an extensive and ■ndf'niinv kTiowledffe of the subiect of which he treats.**“~

of Eastern vledge and kta ). — Aew

BOOKS BY SIR JOHN WOODROFFE

BHARATA SHAKTI (Addresses on Indian culture) , 3rd Edition IS INDIA CIVILIZED? 3rd Edition THE SEED OP RACE, 2nd Edition SHAKTI AND SHAKTA (Essays and Addresses in the Tantra Shastra), 2nd Edition ... GARLAND OP LETTERS (V arnamala), Studies in the Mantra Shastra

THE WORLD AS POWER— REALITY ... THE WORLD AS POWER -LIFE THE WORLD AS POWER— MIND THE WORLD AS POWER— MATTER THE WORLD AS POWER- CAUSALITY AND CONTINUITY

THE WORLD AS POWER— CONSCIOUS- NESS. {In Preparation.)

IS INDIA CIVILIZED ?

“ Foreign domination has been much more than mainly political. It is the cultural and social conquest of India which is the really important one, insidious in its cause but permanent in its results. Alien culture threatens to obscure the soul of India, to swamp the Indian culture. Therefore Sir John Woodroffe’s latest book is most

opportune. His style is simple and Convincing. The

fundamental principles of Indian culture are examined with great power of insight. Sir John’s purpose is to defend

the minds of young India against defilement— to create a

strong working faith in their own ideals, and for this India will be very grateful .” — The Gommonioeal (M.8.M.).

“ Powerful exposition of Indian culture. . . Many wise political, social and religious observations abound in its inspiring pages. We can commend its perusal to all who are seekers after the truth. If it serves to induce the Europeans to abate some of their racial pride, prejudice and intolerance, and the Indians to have a more correct appreciation of their culture, then it must be regarded as a most opportune publication at the present moment when the great catastrophe in the West has shaken the faith in the basic principles of Western culture and has given a powerful stimulus to the spirit of introspection and enquiry.

Vlll

PEESS OPINIONS

“ Deep insight into what is of true value in Indian culture — clear with an enthusiasm all the more effective because restrained. It is his conception of India that is the great inspiration in the book. His conception of life is Indian through and through, I have read this book all one afternoon, marking page after page its trenchant criticisms of our detractors, its pen pictures of Indian life and culture, and especially its illuminating description of what some of our philosophies really mean. It is as if once again as of old, one heard an ancient Gruru talking to his disciples. It is a noble book for every Indian home.” — New India (0. Jinarajaddsa).

“ Sir John has already earned an abiding place in the affections of our countrymen by his intimate and profound studies of Hinduism and his enthusiastic exposition of the basis of Hindu culture. The volume in spite of the ephemeral nature of the incidents of composition has a permanent value and must find a place in the library of every -self-respecting Indian .” — The Central JSindft College Magazine, The monthly organ of Benares Eindu University.

.“This matter and much more are explained with wonderful lucidity. Sir John points out that the true view of human evolution is the Eastern one, and supports and illustrates his position by reference to and. also using the clearcut and meaningful nomenclature of that system of Hindu Philosophy and Religion of which he is such a master.”— TA-e Eindn{Dr, 8ulrama7iya Aiyar).

“ So ably indicates the basic principles of Indian civilization and repudiates the baseless charges with such commendable enthusiasm and righteous indignation as could have befitted one who by birth has inherited the culture — deserves study by every sincere believer in Indian

IX

thought. An admirable book— crushing reply— trom start to tinisii shows that the author has a masterly and sympathetic grasp of the whole situation and he who goes through it will find himself in touch with the essentials of Indian civilization.”— Prahtdd/io, Bhdrata.

“Sir John Woodroffe has done well to expose the

other lessons preached Dy mm, lor omy uy su uuuig we would make a right use of the truths it contains.

The Modem Beinew.

“ This noble work is a trumpet call to the Indians to realise their greatness and distinctiveness and to build the great future of India — a loving and intimate student of a great culture .” — The Hindu Message.

“India owes a deep debt of gratitude to Sir John Woodroffe for this timely volume in defence of Indian culture — certain social aspects have been so satisfactorily discussed and defended by this erudite defender of our civilization that if the Indian social reformer would care to read and think over them, much of his rancour towards orthodoxy will prove baseless. India’s greatest civilization is misunderstood by many intellectual imps both foreign and indigenous. It is a consolation to find that great minds, Indian or foreign, can realise it so well as in the case of Sir John’s. Knowledge of the inner capability of the Ego teaches but one kind of patriotism which is of course universal and not national. It is as silly to hug the degenerates of our own nationality as to hate the great souls of the other continents. But to stand for their rights when oppressed is the privilege of every right j33an and words fail us in thanking Sir John for his humane duty; may they be ever more .” — The Mahtatta.

‘^Sir John writes profoundly of the Hindii religion and culture of which he is an ardent admirer and his defence of Indian civilization is informed with a glowing enthusiasm. He finds it easy to confound the rationalist Mr. Archer. The book will not please every Christian that reads it. But no occidental student of Indian politics should miss the reading, for it explains much in the Hindu

PBESS OPINIONS

the best for India and he is fearful lest it be lost in the political maelstrom which will follow the wax” —The Oapital.

“ G-reat erudition — sturdy champion of Sanatana Bharma,”— The Indian Daily News.

“ Most effective and crushing rejoinder— the work of a distinguished scholar and deep thinker truly merits a very wide circulation in this country. It is a profoundly philosophic study of the subject.”— T/ie Hindusthan Review.

“ The constitution of a politically dependent people can never appear to advantage, because it is the interest of the politically dominant people to discredit everything belonging to the subject actuated by

race as inferior. The Author has been a strict regard for truth and a desire for the establishment of true Dharma. He has not spared from criticism what is mean, calculating, vulgar, inhuman in his own countrymen, nor has he minced words in condemning what is low or servile or selfish or imitative in Indians of to-day. Actuated by the highest aims, he has really given a most remarkable and convincing book on a difficult and much-abused theme.”— The Bombay Ohronide.

“ Ably written defence of Hindu civilization by a profound scholar ... It would have been better if he had entered as much an emphatic protest against the prevailing abuses of Hindu society as he has taken care to define its virtues and ideals.”— T/ie Everyman’s Review.

“It is rather unusual to find among the British members of the Indian Judiciary an apologist for the claims of the Neo-Hindu revivalists and their allies, the ■R^rtreme Nationalists. It is in this rdle that we find

Sir John Woodroffe figuring as a sort of modern Soul among the prophets— much of the book is occupied with an unworthy attack on Western and particularly Christian civilization .”— Madvcis Mail>

“ From keen irritation and annoyance ... we passed to a feeling of contempt touched by a sorry sense of amusement that the Absolute (or the Spirit or whatever else the Author wishes to call it) should indulge in the bad joke of this conflict. . , . We consider both Mr. Archer and Sir John VV oodroffe in this episode a nuisance. . . . There is an absence of clearness even of logic. ... A person who presents such a position as this is not really and truly the friend of India .” — The Indian Philosophical Review {Professor A. Widgery).

“Rechauffe of more or less familiar arguments without the illumination of any new thought — vague, obscure

spirit of the East ; on the other hand he had not lost touch with the ideals of his own people nor been blinded by the essential beauty of Indian tradition so as to be unaware of actual present defects ; nor does he forget that those who write against or in praise of India must do so with exactness, discrimination, and the latter with the avoidance of mere puffing general statements. He is definite and balanced and gives one the impression of being thoroughly reliable.” — The Theosophist {A. de L.),

“ I admire the spirit of absolute fairness with which Sir John WoodroSe has approached the task— should be studied carefully by every Indian who aspires to lead the people and to mould the aspirations of his countrymen.”— The Indian Review {Eon. Mr. Justice Seshagiri Aiyar).

“ The whole book is replete with useful suggestions to every one who is interested in a proper understanding of Indian culture — Sir John who has devoted many years to the study of Indian religion and who brings to his task a Judicial frame of mind and abundant sympathy has no difficulty in proving the utter hollowness of Mr. Archer s

conclusions.” — The Veddfita KesavL

“ Sir John Woodroffe rightly earned the gratitude of the people by his recent vigorous repudiation of the many unjust aspersions made on India and the Indians by a foreign critic.”- Justice Sir Abdur Rahim in his Oonwcaticm Address of 1919 to the Mysore EniversUy.

“We have not seen any one who lo?es Bharata as Sir John Woodroffe does. His pre-eminence consists in this that he has said that the service (Seva) of Bharata is the service of God (Shri Bhagavan).”— (R.D.M.)

XIV

By the same Author

COLLECTION OF ADDRESSES ON INDIAN CULT0RE

“ The thoughtful sayings of an honest foreigner, a true Mtmi or “ Freethinker ” as he himself interprets the Hindu terms . . . ought to be in the hands of every Indian.

It would give him thought and self-respect. The Christian Missionary and the Christian Orientalist are the two great factors of Indian denationalisation. We fight the third factor the politician more or less successfully. We have fought the Missionary and defeated him generally, but the scars of his early attacks we are unconsciously bearing as acceptable badges . . . Thus when we run down —we

are unwittingly showing ourselves as Chelas of the mediocrity of Europe. Like a living organism we must cast off the foreign matter trying to bore a home into our intellectual system. Sir John does not spare the Indian mind in its analysis. He has very ably shown that our so often professed Vairagya is more often our incapacity and sometimes philosophic confusion. The little book is one of those productions which would go to make a new age in this country. It is a protest against cultural suicide of a civilization designed by its past to live for ever .” — The Modem Review.

“ Sir John Woodroffe rarely says anything wkich has not an element of originality in it. He makes a powerful plea against the cultural conquest of this country by the nations of the West ... a vigorous plea which we commend to the notice of every true born Indian.

XV

Sir John’s sympathy is bold and fearless as his scholarship is deep and erudite — he has a clear and perspective view of our culture .” — The Amrita Bazar Patrikd.

“ The whole of the booklet is studded with shining gems of thought and thrilling insight into truth . . .

this sterling faith in the profound individuality of India, in the glorious future which She is bound to work out for Herself, in the great mission She is to fulfil in the world, animates every word spoken in the addresses compiled in this book. We cannot, in fact over-estimate the necessity of every student of India, of every worker in Her cause, furnishing himself with a copy of this compilation and it is our ardent wish that the great exponent of the wonderful Tantrik lore of India would more often make time to come forward, as in these addresses to contribute his weighty ideas to the keen intellectual struggle going on in our country round practical problems of re-organising our life and thought .” — The Prahuddha Bhdrata.

“ Each of these papers is overflowing with thoughtfulness and desire to do good to Bharata. We ask every English educated man to read it. It will give us reverence for our natural culture and will save us from the thoughtless spirit of imitation.”

“ Politically India is dead ; this is bad enough, but if cultural conquest follows the political, then She will be truly dead. Is India to be a mere name and Her culture assigned to the cold room of the Oriental scholar, or is She to be a living form ? Sir John Woodroffe takes up the question with as much enthusiasm as the youngest Nationalist amongst us. His answer is one of courage and hope . . . but Sir John is not blind to the difficulties.”