The Serpent Power (Sat-Cakra-Nirupana and Paduka-Pancaka)

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 i ■ ' ■•V ' ; , 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

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

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. 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. 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

^ IhiiL^ Third Upadeaha, v. 65 et seg. ^ Ibid., V. 25 et seq, ^ 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. 3 Oh. 11, Y. 78. ^ 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

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 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 said that only two are employed in Layajoga. 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. 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, V. 8). 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. 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. 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. (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. ■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, 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 the- practice 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 1 lb.. Oh: III, V. 112 et seq. ^ As related by Yogi from a Girnar speaking of his own case. 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. 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 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 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 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. 242 THE SIX CENTRES AND THE ■ SERPENT POWER ■ . 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 in Commentary to t. 15 of Gh. I of the Hathayogapradipika in- thr^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), is the reflection (faint comparatively though it be) of Brah . 2 Sahitya Darpana, Oli. HI* 3 Oh- '^’'1 ' Sahasraropari bindau kundalya melanam . Maithunang paramang dravyang yatinam parikirtitam. ,, , , I S.AI Srf I'-'A ■ .A i ; i ? ' 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. 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 aid- towards 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. 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.

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 Psychic Oektee in j Man’s Body ' , . j Loka, oh Cosmic Plane Gcna, oh I Quality | Muladhara at the stage when Shakti is roused up S vadhi shth ana Maharloka ) Janaloka j 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

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 Shakti- worship 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. 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, “ 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 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.

2 Ibid., 19, 20. 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. 2 See p. 207, ante. 3 Raja-Yoga, by Dayananda Svami, 19. ^ The mass of Karma Sangskaras in their Seed (Bija) state. 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

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. 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

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. 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. 3 Ibid., p. 262. 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). 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. ^ ^ 2 Ibid,, Vol. XXIX, p. 145. 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. 2 Yol. XXIX of same edition, p. 345 j see pp. 441, 450, 451, 458, and 460, 3 Same edition, ToL XXIX, p. 477. p. 483; and as to the passage of Knndali through the Brahmadvara, see p* 485. , ■; i •. 4 ■ ’ h-ir a- -I 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 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 ”. 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 Chakras with theii are given by the says, 1 — - with Uma, and Yogis meditate upon lotuses. , . V • 14- 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 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 author- of ‘AnandaLahari,’ and not Shangkaracharya, who was but a Mantradrashta, or Eishi — i.e., one who realised the process and vijaya (Oh. XI ; see also ib., where Shriohakra is mentioned). 2 Anandalahari, 14 I have translated this hymn under the title Wave of Bliss 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, 10—11, 14—21, 26— 27, 31— 41. In my opinion, also, the 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 “ 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). School, and if his views are accurately reproduced by the Pandit he is not always correct as to their teaching. A. A. 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. 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

Svami, author of the Shatchakranirupana. Brahmananda was the author of the celebrated Shaktanandatarangini.— A. A. 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 ‘ AnandaLaharl,’ 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 “ 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). 4 Lustrous (Tejomay a). ^ -Ax 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. note but one. ^ ^ i i - -i-u- i, - 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) .

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,

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. 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. 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. id (at the end) liberation (Kaivalya). Nyasa be done. This Nyasa purimade perfect in worship, is pious, lion thereof, on not gained nor is 1 in all V edas, gains all sacrifices, becomes like grimage, an adept in both within and without. He beHakshasas, 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- 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 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

<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. ' ■il ' ' ■ 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. 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. 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. who have mastered the great difficulties in this path. * 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 KapaKraScha, 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

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. ft ' i ^ 'I- ' ^ ^ ^ ■ .. 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 1 See ante, n. 281. 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

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 ■mz.. Karma. Upasana, and Jnana-Tapas and the like practices form part of Upasana Kanda. The above definition is for the purposes of 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 1 See ante^ p. 281. 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

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 •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) 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 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

repetiJiJn 2 aTbSmes natural, and its result in the end becomes 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 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. 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. ; • , r ^ ‘ 1* ■’ , /•; 'w K ' ' , ’ . ' 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 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. 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. f '* -WY -I 'J ' ' ,# 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.

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