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

^ Here the Jivatma. ^ Vishvanatha quotes a verse In which this Hangsa is spoken of as VnvXkshdL, G2y- THB':SIX-€BNTEE8 AND TUB SEiiPBNT FOWKE ■ ^- The surround and adorn tis- penVarp, illumined hij the solar region^ charm (Bliaiiorniawtlala-inaHciitantara-lasatkinjalka-sliobiiadliaram).— It is beautified bj reason of fcbe filaments which surround the pericarp being tinged by the rays of the Siifu' The rays of the Sun beautify the filaments, and not the space within 'the- pericarp.- The filaments of the other Lotuses are not' so tinged, and -it is the distinctive featiire of this Lotus. By the expression the-. Ma^dala .of Surya (Bbaiiu).’^ the reader is to understand that all .the filaments in the pericarp .are beauteous with the raj^s of the Sun, and not a portion of them. All over the pericarp is spread the region of Vayu. Above it is the Eegion of Suryya 5 and above tliese the Vayu Bija and Tribona, etc., should be meditated upon. This is quite consistent. In mental worship the mantra ivS Mang — salutation to the Eegion of Fire with his ten Kalfis/^ ^ etc. From texts and Mantras like this we therefore see that the regions of \Lihni (Fire), Arka (Sun), and Chandra (Moon), are placed one above the other.

Able to protect and destroy the world (Kak^M-vinfishe ks‘/iama/t) — i.e., it is he who protects and destroys. The idea meant to be conveyed by these three attributes is that he becomes possesvsed of the power of creating, maintaining, and destroying, the Universe.^ i Kala=digits or portions of Shakti. ^ By reason of his unification with the Brahma-substance. PESCRIPTiON OP THE SIX OEXTBES Foremost among 1 ogis, he ever is dearer than the dearest to women.i He is pre-eminentlj wise and full of noble deeds. His senses are completely under control. His mind in its intense concentration is engrossed in thoughts of the Brahman. His inspired speech flows like a stream of (clear) water. He is like the Devata who is the beloved of Laks/tmi ^ and he is able at will to enter another’s body.® '’Dearer than the dearest to wo^nen” (Priyafc priyatama/i. bantakulasya) — i.e., because he is skilful to please them.^ “ Eis senses are completely under control ” (Jitendriyaga^ja/t)— he., he is one who should be counted among those that have cotnpletely subjugated their senses, “ffis inmd , . . Brahman” (Dhyanavadhana-lMharnah). — Dhyana is Brahma-chiutana, and Avadhuna means steady and intense concentration of the mind. The Yogi is capable of both.

”Eis insxdred speech flows like a stream of (clear) water” (Kavyumbu-dharri-vaha).— The flow of his speech is compared to an uninterrupted flow of water, and it is he from whom it flows. “ Ee is like the Devatd who is the beloved ofLakshmi ” (Laks-hmlrangga«a-daivata7i). — He becomes like the Deva who is the beloved 1 Priyat priyatamaZi — more beloved than those that are dear to them. 2 According to Shangkara’s reading, Laks/jmi become.s his family i-^evata that is, his family is always prosperous. ^ Parapure ; ik post. ^ Karmmakushala/i. “ Dearer than their husbands ” (Shangkara), of LaksAmi. Laks^mi, the Devi of Prosperity, is the spoase of Vishnu. This compound word is capable of another meaning. It may mean : One who has enjoyed all prosperity (Lakshml) and all good fortune (Ranggaiia) in this world and who goes along the path of liberation. It has therefore been said ; “ Having enjoyed in this world the best of pleasures, he in the end goes to the abode of Liberation.” j “Another’s body” (Para-pura).— He is able at will to enter the enemy’s fort or citadel (Durga), even though guarded and rendered difficult of access. And he gains power by which he may render himself invisible, fly across the sky, and other similar powers. It may also mean ^" another man s body . *■■

Summary OF Verses 22 to 27 The Heart Lotus is of the colour of the Bandhuka ^ flower, and On its twelve petals are the letters ICa to T/ia, with the Bindu above them, of the colour of vermilion. In its pericarp is the hexagonal ^ Vayu-Mandala, of a smoky colour, and above it Suryya-ManMa* with the Trikona lustrous as ten million flashes of lightning within it. Above it the Vayu Bija, of a smoky hue, is seated on a black antelope, four-armed and carrying the goad fanffkushaV. In his (Vay u-bija’s) lap is three-eyed Isha. Like He looks joyous with a rush of desire. i Below him is the -Jivatma like Hangsa. It is like the steady tapering flame of a lamp. ^ Below the pericarp of this Lotus is the red lotus of eight petals, with its head upturned. It is in this (red) lotus that there are the Kalpa Tree, the jewelled altar surmounted hy an awning and decorated by flags and the like, which is the place of mental worship.^ {B[ere ends the fourth section) 3 See Mahanirva«a Tantra, Gh. V, vv. 129, 130, p. 85, where the Mantra is given. Verses 23 and 29 In the throat is the Lotus called Vishuddha, which is pure and of a smoky purple hue. All the (sixteen) shining vowels on its (sixteen) petals, of a crimson hue, are distinctly visible to him whose mind (Buddhi) is illumined. In the pericarp of this lotus there is the Ethereal Region, circular in shape, and white like the full Moon, ^ On an elephant white as snow is seated the Bija ® of Ambara, ® who is white of colour.

Of His four arms, two hold the noose ^ and goad, ® and the other two make the gestures ® of granting boons and dispelling fear. These add to His beauty. In His lap ^ there ever dwells the great snow-white Deva, three-eyed and five-faced, with ten beautiful arms, and clothed in a tiger’s skin. His body is united with that of Girija, ® and he is known by what his name, Sada-shiva, ® signifies. 1 Ether is the element of this Chakra, the sign (Mawc^alaj of this Tattva being a circle (VWtta-rupa). See Introduction. 2 Manu=Mantra=(here) ‘‘ Hang 3 Ambararsthe Ethereal Region ; the word also means “ apparel ” — “ Yyomni, vasasi ’’ (Amara-ko.sAa). On an elephant of the colour of snow is seated Ambara, white in colour in his Bijaform. The Sanskrzt is capable of another meaning : On an elephant is seated the Bija whose raiment is white.” 6 Mudra ; v. pp. 20, 21, ante. 7 Of the ISTabhovija or “ Hang s “ Mountain-born,” a title of the Devi as the daughter of the Mountain King (Himavat — Himalaya). The reference is here to the Androgyne Shiva-Shakti form. See Commentary. 9 Sada=:ever. Shiva=:the Beneficent One, Beneficence.

DBSCEIPflOH. OP THl 8IX GENTBES The Vishtiddha Chakra is described in four verses begiiiBiiig with these. Because bj the sight of the Hangsa the Jiva attains purity, this Padma (Lotus) is therefore called Vishuddha (pure)— Ethereal, Great, and Excellent/’ In the regi07i of the throat in the Lotus called Vishuddha ,^’ — Pure (Amala, without impurity) by reason of its being tejo-maya ^ (its substance is tejas)^ and hence free from impurity. All the vowels^^ (Svarai/i- sarvaife) — i.e., all the vowels beginning with A-hara and ending with Visarga — altogether sixteen in number. “ Shining on the ]}etals ” (Dala-parilasitai/i) . — The vowels being sixteen in number, the number of petals which this lotus possesses is shown by implication to be sixteen also. Elsewhere this has been clearly stated : Above it (Anahata) is the Lotus of sixteen petals, of a smoky purple colour ; its petals bear the sixteen vowels, red in colour, with the Bindu above them. Its filaments are ruddy, and it is adorned by V^yoma-matidala.”^ “ Distinctly visible ” (Dipitam). — These letters are lighted up, as it were, for the enlightened mind (Dipta-buddfoi). Whose 7nind (buddhij is illumined ” refers to the person whose buddhij or intellect, has become free from the impurity of worldly pursuits as the result of the constant practice of Yoga.

“ The Ethereal Region circular m shape, and white like the full Moon ” (Purnendu-prathita-tama-nabhomartfl^alam vnttaimpam),— The Ethereal Region is circular in shape (Vnttarupa), and its roundness resembles that of the full Moon, and like the Moon it is also white. The Sharada says : “ The wise know that the Mandalas participate in the lustre of their peculiar elements.”^ The Ma-n-dalas are of the colour of their respective Devatas and elements : Ether 1 See Rudrayamala, Ch. XXYII, v. 67. 3 The Ethereal Circle. ^ That is, each Mawdala (z.e., square after the characteristics of its elements. ‘‘In the pericarp of this lotus is the circular Ethereal Region ” (Nabho-ma^idalam vrifcta-rupam).— In the lap of this white Ambara Ethereal Hegion) ever dwells 8a(Ia-shivaj who is spohen of in the second of these two verses. “On an elephant white assnou’i.‘'.s‘eaie<f”(Hi£na-chchhayanagopari lasita-tanu).— This qualifies Ambara. Naga here means an Elephant, and not a serpent. The Bhuta-shuddhi clearly says: “ Inside it hs the white Bija of Vyoma on a snow-white elephant.” Literally, “ His body shows resplendent on an elephant,” because He is seated thereon. “The Blja oj Atnhara’f (Tasya manoh).— Tasya manoh means literally ‘'His mantra,” which is the Bija of Ether or Hang.i

“His four arms, (two of) which hold the Pclsha (noose), Anghusha (goad), and (the other two) are m the gesttiregrmdin^^^ boons and dis 2 '>elling fear, add to his beaiciy (Bhujai/i pashabhityangkasha-vara-lasitai/i shobhitaiiigasya). The meaning, in short, is that in His hands He is carrying the and anghusha, and making the gestures of dispelling fear and granting boons. In the lap of his Blja'' (Tasya manor angke).— He is here in His Bija form— in the form of Hang which is IkashaBija. This shows the presence of the Bija of Ether in the pericarp of this Eotus, and we are to meditate upon it as here described, The snow-‘White Beva whose body is united with for in-sepavahle frow ) that of Giri-ja" (Gririjabhinna-deha), By this is meant Arddha-narishvara,^ The Deva Arddhanarishvara is of a golden colour on the left, and snow-white on the right* He dwells in the lap of Nabho-bija. He is described as the Deva Sada-shiva garbed in white raiment. Half His body being inseparate from that of Girija, He is both silvern and golden He is also spoken of as possessed of the down-turned digit (Kala) of the Moon which constantly drops nectar 1 The Bija of a thing is that thing in essence.

^ This is, the Ama Kala. says : VVixniii xoe xaitirci* m ana over ix a non oeax (Singliasaiia). On this is the eternal Gauri, and on Her right is Sadi-Shiva. He has five faces, and three eyes to each face; His body, is ' smeared with ashes,' and He is like a mountain of silver. The Deva is wearing the skin of a tiger, and garlands of snakes 'are,. His ornaments,” The Eternal Gaur! (SadS Ganri) is there as half of Shiva’s body. She is in the same place spoken of as the Gauri, the Mother of the Universe, who is the other half of the body of Shiva With ten htautiful arms^^ (Lalita-dasha-bhuja). — The Author here has said nothing of what weapons the Deva has in His hands. In a Dhyana elsewhere He is spoken of as carrying in His hands the Shula (trident), the Tangka (battle-axe), the Knpa?ia (sword), the Vajra (thunderbolt), Dahana (fire),theN%endra (snakeking), the QhB,nUi (bell), the Angkusha (goad), Pasha (noose), and making the 'gesture dispelling fear (Abhltikara).^ In meditating on Him, therefore, He should be thought of as carrying these implements and substances and making these gestures in and by His ten arms. Great (Prasiddlia lit known) here wall known for his OTeatness. The rest can be easily understood.

Cha^i^opadhyaya’s Edition it runs : Within the Yantra is the bull, half whose body is that of a lion.” This is consistent with the Arddbanarishvara, as the bull is the Yahana (carrier) of Shiva, and the lion of the Devi. 2 That is <S7ia^-kona yantra, because it throws goodness on the Sadhaka. Tfl,E six/ CBHTBIS ^AHB' THE. SEKPENT POWER PoEER than the Ocean of .Nectar is ' the Shakti Shakini who . dwells' in this Lotus* , Her raiment ,is yelloWs and in Her four lotus-hands She carries the bow^ the arrow,, the noose, and the goad. The w^hole region of the Moon without the mark of the hare^ is in the pericarp of this Lotos. This (region) is the gatew^ay of great Liberation for him who desires the wealth of Yoga and whose senses are pure and controlled. Here the Author speaks of the presence of Shakini in the pericarp of the Vishuddha Lotas. Purer than the Ocean, of Nectar (Sudhasindho/i ^ Shuddha)^ —•The Ocean of Nectar is white and cool and makes immortal. Shakini, who is the form of light itself (Jyoti?i-svarupa) is white and heatless. In the following Dhyana of Shakini She is described in detail r Let the excellent Sadhaka meditate in the throat lotus on the Devi Shakini. She is light itself (Jyoti/i-svarupa) ; each of Her five beautiful faces is shining with three eyes. In Her lotus hands She carries the noose, the goad, the sign of the book, and makes the Jnanamudra.^ She maddens (or distracts) all the mass of

1 The “ Man in the Moon”. 2 Sudhasindhu, says Shangkara, is Chandra (Moon). She is purer and whiter than the nectar in the moon. The translation here given is according to the construction of Shangkara and Yishvanatha, who read SudhasindhoA in the ablative. Kalichara^^a, however, reading it in the possessive case, gives the meaning “ pure like the ocean of Nectar,” which is the innermost ocean of the seven oceans, which surrounds the jewelled island (Mawdvipa), hand and placed over the heart. Paslius/ and She has her abode in the bone.^ She is fond of oiilk food, and elated with the nectar which She has drunk.’’ By the expression She is light itself ” in the above Dhyana, it is meant that She is white, whiteness being characteristic of light. The two Dhyanas diifer as regards the weapons the Devi has in her hands. This is due to differences in the nature of the Sadhaka’s aim.^ The Devi ds in the lunar region (ChandramanJala) within the pericarp. The Frema-yoga Taramgim says : ‘‘ Here dwells the Shakti Shakini in the auspicious region of the Moon.” fMs Lotus (Kamale) — i.e., in the pericarp of the “ In this pericarp is the sjnytless region of the Moon^ withoict the -mark of a hare ” (Shasha-parirahita), conveys the same meaning. The spots on the moon are called the sign of the hare/’ the stain on the moon She is likened to the Stainless Moon.

The gateway cf great liheration^^ (Maha-mok^/ia-dvara). — This is attributive of the lunar region, and is used in praise of the Ma>idala. It is the gateway of Liberation, of Nirva?^amukti, for those who have purified and conquered their senses, among other practices ; by meditating on this in the path of Yoga they attain liberation (Mukti). “ Who desires the wealth of Yoga ” (Shriyamabhimata-shilasya). — B}'' Shri is meant the wealth of Yoga”. For him who by his very nature desires the wealth of Yoga, that Is the gateway of Liberation. This clearly explains the meaning of Shuddhendriya, whose senses are pure and controlled. In the pericarp of this Lotus is the Nabho-inantiala (ethereal region) : inside the latter is the triangle (Triko? 2 a) ; inside the triangle is the Chandra-ma?f.fMa ; and inside it is the Nabhobija^ : and so forth. Cf, Think of the full moon in the triangle within the pericarp ; there think of the snowy Akasha seated on an elephant, and whose raiment is white. Thei*e is the Deva SadaShiva.” Whose raiment is white ” qualifies Akasha. ^ See Introduction to A. Avalon's Mahanirva?ia Tantra. 2 i,e,, She is the Devata of the Xsthi Dhatu.

3 The nature of the Dhyana (meditation) varies with the aim which a SMhaka wishes by his worship. See Tantraraja. Tantrik Texts Vols. YIII and XIL 4 The Bija of Ether — Hang. YBE- SIX'/OEHraiS AND THE nE^^CEIPTtON OF THE SIX CENTRES I He is constant, gentle, steady, modest, courageous, forgiving, self- j I controlled, pure and the like, and free from greed, malice and - I pride/’ ^ I \ “He secs the three perioih” (Tri-kala-darslif) — i.e., by the ■ [ knowledge acquired by Yoga he sees everything in the past, ^ I present, and future. Some say that the meaning of this is that i I the Yogi has seen the Self (Atma), and, as all objects of knowledge * f are therein, they become visible to him. Freefrohi itisease and sorroic ” (llogashokapramukta/i) . ! i '• n by having attained Siddhi in his mantra he becomes free from [: diseases and long-lived, and by reason of his having freed himself ■ I ' from the bonds of Maya he feels no sorrow. I “Like Eangsa, the destroi/er of endless dangers ” (Eira.va.dh.i- \ . vipadiing dhvangsa-hangsa-prakasha/i). — From acts good and evil i < various dangers (Yipat) arise. The Sadhaka becomes like the

‘s Hangsa which is the Antaratma that dwells by the pericarp of the I Sahasrara,? for he can destroy all such dangers and in the result i open the gate of Liberation (Moks/ia). Hangsa is the form of the ; , Antaratma. 'J'he rest is clear. BuJIMARY of the S'^lSHDDDHA OliAKEA At tlie base of the throat ^ is the Vishaddha Chakra, with sixteen petals of smoky purple hue. Its filaments are ruddy, f d the sixteen vowels, which are red and have the Bindu pve them, are on the petals. In its pericarp is the ethereal region (NabhO“ma«dala), circular and white. Inside it is the Chandra-mam|ala., and above it is the Bija Hang. This Bija is while and garmented in white, ^ seated on an elephant, and is four-armed. In his four hands he holds the Piisha (noose) and the Angkusha (goad), and makes the Vara-mudra and the Al)haya*niudra. In his lap is Sada-shiva, seated on a i The portion within inverted commas is from the Bhagavad-Gita, XYI, 2, ^ Cl. Sarvarogaharachakra in Shri Yantra. Bahasrara. Shangkara and Yishvanatha call Hangsa the Sun. 5 That is clothed in ‘space. 74 ' ' "THB six CENfBES' -ANB THE SEBPENT POWER

great lion-seat which is placed on the back of a bull. He is in his form of Arddhanarishvara, and as such half his body is the colour of snow, and the other half the colour of gold. He has Jive faces and ten arms, and in his hands he holds the Simla (trident), the Tangka (battle-axe), the Khariga (sacrificial sword), the Vajra (thunderbolt), Dahaiia, ^ the Nageiidra (great snake), the Gha^ii^a (bell), the Angkusha (goad), the Pasha (noose), and makes the Abhaya-mudra. He wears a tigePs skin, his whole body, is smeared with ashes, and he has a garland of . snakes round his neck. -'The nectar dropping from the down-turned digit of the,. Moon is on his forehead. Within the pericarp, and in the Lunar Region and seated on bones, is the Shakti Shakini, white in colour, four-armed, five-faced and three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow, a noose, and a goad. BEBommim of the sir oentees The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kiimbhaka/ is in his vrraty able to move all the three worlds. Neither Brahma nor Yishnu^ neither Hari-Hara^ nor Suryya® nor Gampa/ is able to control his power' (resist him).’;

' His breath '■ controlled by Knmhhaka- (Atta-pavana). — > Literally it means, who has taken the air in, which is done by Knmbhaka. Hari-Harai ^^ — The Yugala (coupled) form, consisting of Yishnn and Shiva combined. Suryya ’’ (Kha-mam). — This word means the jewel of the sky, or Suryya. fHei^e ends the fifth section) or Shangkara. It is given by Bala-deva in his text, and his Commentary is also here given. It is in Tripurasara-samnchchaya, Oh. V, 26, 2 Betention of breath in Pra?iayama is Kumbhaka. ^ This is praise (Stntivada) of bis great powers — that is, were he to get angry be could move the three worlds. 5 Sun. See Commentary. •ME SIX' CENTRES- .AND .THE SERPENT FCnVE.R. The Lotus- named AjuiV is like the Moon, ' (beautifull j ■white).. On its- -two petals are the .letters, Ha ..and which', are- also white and enhance its beauty. It shines' with the glory of Dhyana.^ Inside it is the Shakti Hakini, whose six faces are like so many moons. She has six arms^ in one of which She holds a book ^ ; two others are lifted up in the gestures of dispelling fear and granting boons, and with the rest She holds a skull, a small drum/ and a rosary/ Her mind is pure (Shiiddha-chitta).

The Author now describes the Ajna Chakra between the eyebrows in the seven verses beginning with this. Lottus named Ajnd ’’ ( Ajna-nama), — Ajna of the Guru is communicated here, hence it is called Ajna.^’ Here between the eyebrows is the Ajna (Command), which is communicated from above, hence it is called Ajna. This Lotus which is well known is here,® 1 Ajua — command. See Commentary. The Tantrantara Tantra calls this Chakra the house of Shiva (Shivageha). 2 The state of mind which is acquired by meditation (Dhyana). Yidya or Pustaka Mudra and those of dispelling fear and granting boons. It is not that she is carrying a book in her han . See post, 5 Posary with which “ Recitation ” ( japa) of mantra is done. 6 It is here that the Ajna of the Guru is communicated (Gautamlya Tantra, cited by Yishvanatha). See Rudrayamala, Ch. XXYIl, v. 68, which says that the Guru’s Ajna is communicated (Gurorajneti). '■ 'This' 'Lotus 'is 'betweeri felie. eyebrows, as the following shows : Going upwards after entering ' the .throat and .palate, the ■ white and anspicioiis Lotus between the eyebrows is reached by Kiiiidalf. It has two petals on which are the. letters Ha and Ksfea, and it is the' place .of mind. (Manas).”

The following .are descriptions, of the Lotus ' ih&'^Moons hewutifuUy white ” (Hima-kara-sadrishang), — This coinparisoii with Chandra (Himakara) may also mean that this Lotus is cool like the moonbeams (the moon being the receptacle of x^mrita, or Nectar, whose characteristic is co.oloess), a.iid that it is .also beautifully white, ■ It has been said in ‘Vlshvara-kartikeya-sangvada ” : ^ “ Ijna Chakra is above it ; it is white and has two petals; the letters Ha and K.s^lia, variegated in colour, also enhance its beauty. It is the seat of mind (Manas).” Twe petals ” (Netra-patra).— The petals of the lotus. The letters Ha> and Ksha, te hick are also white ” (Ha-k^/iabhyang kalabhyain parilasitavapu/i su-shubhrara). — These two letters are by their very nature white, and by their being on the white petals the whiteness thereof is made more charming by this very excess of whiteness.^ The letters are called Kalas because they are B!ja&' of Kalui?.^ shines with the glory of Dhy ana (Dhyana-dhama-prakasham) — that is, its body shines like the glory of Dhyana Shakti. ** He next speaks of the presence of the Shakti Hakin! here. The force of the pronoun Sa (She) in addition to Her name is that She is the well-known Hakini.

The gestnres of dispelling fear and granting boons ” (Mudra). — -This word stands for both Mudi*as. There should be six weapons in Her hands, as She has six hands. There are some who read Vidja and Mudra as one word, Vidya-mudra, and interpret it to mean Vyakhyamudra — the gesture that conveys learning oi knowledge— and speak of Her as possessed of four arms. Different 1 z.e., the Sammohana Tantra. the ambrosial rays of the Moon and like the Moon beautifully white. ! ' : y-i'f ' • ' i ? ;■ •r* TH£, SIX amTms : and the .seki'ent power maiiBscripis give different readings. Various manuscripts read these as two words. . The wise reader should judge for himself. . . In a Dhyinadn another place She is thus described : Meditate upon Her, the divine Hikini. She abides in the marrow^ and iS' . white. In Her hands are the Damariiy the liudrik^lm rosary j the ■ skull, the Vidya (the sign of the book), the Mudra (gesture of granting ; boons and dispelling fear). She is fond of food cooked with Turmini, and is elated by drinking ambrosia. She is well seated on a white Lotus, and Her mind is exalted by the drink of the King of the Devas gathered from the Ocean.’^

The rest is clear. ^ Majjastha. in the chakra. According to another reading (chakrastha) abides ' itll i u Within tins Lotus dwells the subtle mind (Manas). It is well known. Inside the Yoni in the pericarp is the Shiva called Itara/ in His phallic form. He here shines like a chain of lightning flashes. The first Bija of the Vedas,- which is the abode of the most excellent Shakti, and which bv its lustre makes visible the Brahma-siitra,^ is also there. The Sadhaka with steady mind should meditate upon these according to the order (prescribed). 3 Tlie ISTarH Chitrira. ^ Sangkalpavikalpatmaka, T1 referred to in the Commeiitary to v, see Introduction. 5 Fhallie emblem of Shiva. THE SIX'-OEHTEES AKB THE f^ERPENT POWER ..the' pericarp. The Itam-Sliiva who is tliere is in His phallic form^ and' within the. Toni. Within the triangle in the pericarp dwells Ifcara-shivapada ^ — Le., the Shiva known by the name of Itara. This Lingga is in the phallic form and white. As has been said in the Bhnta-shuddhi ■ Taotra : Inside it is the Lingga Itara, crystalline and with three eyes,’^ This Lingga resembles contimioas streaks of lightning dashes (Vidyiin-malavilasam), Fint Bija of the Vedm^^ (Vedanam adibijam),— He then speaks of the presence of The Praimva ^ in the pericarp of this Lotus. In the pericarp there is also the first Pranava^ ^

Which i*?. the abode of the -niost excellent Shakti kula-pada). — Kula=Shakti which is here of a triangular form. Parama means most excellent, by reason of its resembling lightning and the like luminous substances; and Pada means place — i.e., the triangular space. Hence this Bija— namely, the Pra?iava— we perceive is within the triangle. This is clearly stated in the following text : “Within the pericarp, and placed in the triangle, is Atnm in the form of the Pra^iava, and above it, like the flame of a lamp, is the charming Nada, and Bindu which is Bfakara, ^aiid above it is the abode of Manas.” Now, if the Paramakulapada ^ be the container (Adhara) of and therefore in separate from the Pranava, how is it that it is separately mentioned as one of the sixteen Adbaras spoken of in the following passage? For it has been said that “the sixteen Adharas hard of attainment by the Yogi are Muladhara, SvadhW*- thkna,, ^lani-pura, Anahata, Vishiiddba, Ajna-chakra, Bindu, Kalapada, Nibodhika, Arddhendu, Nada, Nadanta, Unman!, Yis^-nu-vaktra Dhruvamandala,A and Shiva.” 1 According to Vishvanatha, this is an Angsha (part) of the Nirgii-aa Para Shiva in the Sahasrara. A The letter Ma; that is, it is Makararupa or Ma before maiiifesta- ■ tion. . ■ ■ ■ ■ "

4 Shangkara says that Paramakula=Muladhara Padma, and Paramakulapada=He who has bis abode in the Muladhara. 5 See Sharada Tilaka, Ch. V, 135, Ch. XII, v. 117 et seq . ; Kularwava Tantra, Ch. IT, and Introduction. ■: DEJ<CBIPTiON OF TBE .SIX -GjBKTBES . ■ Bl . The answer is that- the second Kalapada is not the one in the Ajna Chakra, biit- is in, the vacant space above Mahanada which is spoken of latev. This will become clear when dealing with the Which mafrftv manifest the Brahma-suira'^^ (Brahma-sutraprabodha).— Brahina"Sntra==OhitriB! - iiadi. This Nad'^ is made 'visible by the bistre of the Pranava. In v. 3 this Nadi has been described as lustrous with the lustre of the Pramva.-^^ The Sadhaka .should with a steady mind meditate upon all tliese^ — nh'., Hakini, Manas, Itara Liriiga and Pra?zava— in the order prescribed. This is different to the order in which they are placed in the text by the author. But the arrangement of words according to their import is to be preferred to their positions in the text. The order as shown here should prevail. Thus, first Hakini in the pericarp; in the triangle above her Itara Limga ; in the triangle above him the Praiiava ; and last of all, above the Prana va itself,' Manas should be, meditated upon.' ' ,

The .excellent' Sadliaka, wliose Itma is notMiig .but, a meditation OB this Lotii^ is able quickly to enter another's body ^ at will, and- becomes the most excellent among Munis, and all-knowing and all-seeing. He becomes tlie benefactor of all, and versed in all the Sliastras. He realises his unity with the Brahman and acquires excellent and unknown powers. ^ Pull of fame and long-lived, he ever becomes the Creator, Destroyer, and Preserver, of the three worlds. In this verse he speaks of the good to be gained by the Dhyana of this Lotus. Most emcellent amony *(Mnnindra).— A Muni is one who is accomplished in Dhyana and Toga^ and other excellent acquirements. The suffix Indra means King or Chieftain, and is added to names to signify excellence. Versed in all the Bhdstras (Sarva-shastrarthavetta).— Such an one becomes pi’oficient in the Shastras and in Divine knowledge, and thus he becomes all-seeing (Sarva-darshi) — i.e., able to look at things from all points by reason of his being possessed of wisdom and knowledge which harmonises with Shastras, manners, and customs. 1 Para-pura — may also mean another’s house. See p. 63, ante. 3 Dhyanayogadisampannah. — The word may also mean one who is an adept in Dhyanayoga and other acquirements.

He realises,^' eic, (Advaitachara~Tadi). — ^He knows that this Universe and all material existence is the Brahman, from such sayings of Shroti as, The worlds are Its Piida (that is Angshas) : All that exists is the Brahman ^ and, I am the Deva, and no' one else ; I am the very Brahman, and sorrow is not my share.’’ ^ He knows that the Brahman alone is the Real (Sat), and everything else is unreal (Asat), and that they all shine by the light of the Brahman, ^ The man who by such knowledge is able to realise the identity of the Individual with the Supreme Spirit ^ (Jivatma I and Paramatma), and preaches it, is an Advaitavadf. L “ Excellent awl miknown poicers ” (Paramapurva-siddhi) — I that is, most exalted and excellent powers. I Full of fame (Prasiddha) — i.e., famous by reason of his L “ He ever becomes f etc, (So’pi karta tri-bhuvana-bhavane I sanghritaii pfilane cha). — This is Prashangsa-vada ; ^ or it may mean : that such Sadhaka becomes absorbed in the Supreme on the 5 dissolution of the body, and thus becomes the source of Creation, I Preservation, and Destruction. r 1 ‘ Pado ’s 3 ^a vishva bhutanitiP ^ Tadidang sarvvang BrahmaP The

i' Chba.-Up. reads (3. 12. 6), ‘ Pado’sya sarva bhutani’ and (3. 14. 1), t * Sarvarii khalvidam Brahma ’ — which mean the same things. I ^ Ahang devo na chanjm’smi Brahmaivasmi na shokabhak. I ^ Brahmaivaikang sad-vastu tadanyad asat prapancha-samudayas I tn Brahma-hhasataya bhasate. I 4 Jivatma-paramatmanor aikyachintanam. f , ^ e.6., Stuti-vMa, or praise ; or, as we should say, compliment, I which, while real in the senvse of the presence of a desire to praise that I which is in fact praiseworthy, is unreal so far as regards the actual i words in which that desire is voiced. ' Verse 35 " Within the. triangle in ^ this Ohakra exer dwells the com- ■ bination of, letters ^ which form the PraRaYa* .It is the iniier Atma-. as pure mind (Biiddhi),. and resembles a' flame in its radiance. AboTe it is the half (crescent) moon, and aboYe this, again, is Ma-kara, ^ shining in its form of Bindin Above this is Nada, whose whiteness equals that of Balarama ^ and diffuses the rays of the Moon* ^ The author desires to speak of the preseuce of the Pra-'^mYa in the Ajna- Chakra and says that in this Chakra, and within the triangle which has already been spoken of, ever dwells the comhination of the letters A and U which by the rules of Sandhi makes the thirteenth vowel 0. This combination of letters is Suddha-buddhyantaratma— i.e., the innermost Spirit manifesting as pure intelligence (Buddhi). The question may be asked if the thirteenth vowel (0) is that. To obviate this the author qualifies it by saying above it is the half Moon, etc.^’ It is by adding the half Moon (Nada) and Bindu to 0 that the Pra^iava is formed.

He next gives its attributes : Resembles a flame in its radiance ’’ (Pradipabhajyoti/i). — But how can this thirteenth vowel by itself be Shuddha-buddhyantaratma? He therefore says : Above it is the crescent moon^^ (Tadurdhve chandrardha/i), 1 That is, a and which by Sandhi becomes 0, and with anusvara {m) thus form the Pranava, or mantra Om. 2 The letter M in its Bindu form in Chandra-vindu. ^ Shangkara reads it as Jaladhavala, etc.,’^ and explains it by ** white like water The last portion may also mean smiling whiteness equals that of the Moon (ihfwe fliiSj, (iijuuiy is 31(i-]iaT(iy shining in its fovm of (Tad-npari vilasadbiiKiu-rup! Ma-karaE).— It is thus . shown that by the placing of the crescent moon and the Bindu ^ over the thirteenth vowel the ]^ra?iava is completely formed. Above this is (Tadurdiive nado’sau) — above the Prawava is the Avilntara (final or second) Nada, which challenges as it were the whiteness of Baladeva and the Moon (Baladliavalasudhadhira-saiitilnadiasl). By this he means to say that it is extremely white, excelling in whiteness both Baladeva and the rays of the Moon. Some read Tadfidye iiadoWi (in the place of Tadurdhve nado'saii), and interpret it as, ‘M'telow Bindii-rupi Ma-kara is : Nada . . But that is incorrect. ' The text says, '' Above this, again,' is Ma-kara, shining in its form of Bindu, and there is Nada below it ; that being so, it is useless to repeat that NMa is below.

Besides, this Nilda is beyond the Nada which forms part of the PraMva, and is part of the differentiating (Bhidyamana) Parabindu placed above the Prawava. If, however, it be urged that it is necessary to state the details in describing the special Pranava (Vishi^??i^a-Pra«ava), and it is asked, Why do you say a second Nada is inappropriate?” then the reading Tadadye nado’sao may be accepted. But read thus it should be interpreted in the manner following : ** This Nada shown below tlie Bindu-rupi Ma-kara is Bala-dhavalasudhadhara-santana-has! ii\ .ante), and the Nada first spoken of is also so described. Such repetition is free from blame on the authority of the maxim that the great are subject to no limitations ' ^ That is, Anusvara. Wheis'* the Yogi closes the ' lioiise which liaags without support,^ the knowledge whereof he has gained by the service of Parama-guru, and, when the Ohetas ^ by repeated practice becomes dissolved in this place which is the abode of uninterrupted bliss, he then sees within the middle of and in the space above (the triangle) sparks of fire distinctly shining. Having described the Pra?iava, he now speaks of its union (with Ohetas), i.e., Pra%avayoga. The Yogi should close the house (Puram baddliva)— i.e., he should, with his mind set on the act, close the inner house ; or, in other words, he should make Yoni-mudra^ in the manner prescribed, and thus effectually close the inner house. The use of the word Piir used shows that the Yoni-mudra is meant. Then, when his Chetas by repeated practice (Abhyasa) or meditation on the Pra?iava becomes dissolved (Lina) in this place (the Ajiiachakra), he sees within and in the space above the triangle wherein the Pranava is, sparks of Pire^ (Pavana-sahridang ka?uin), or, to put it plainly, sparks of light resembling sparks of fire appear before his mental

1 Kiralamba-puri. Firalamba (t\ post) means that which has no support — viz., that by wbich the mind’s connection with the world has been removed and realisation of the infinite established. Akashamangsi=whose flesh or substance is Akasba (Eajanirghaw^u Diet.)- 2 See next page and Introduction. 3 i.e., closes the avenues of the mind and concentrates it within itself. ^ Pavana-suhWd— He whose friend is air ”=r Fire. When the wind blows fire spreads. r»KSCKll‘riO\ OF the six centres vision above tbe triangle on which the Pra?iava rests. It is by Yoni-mudra that the inner- self (Anta?i-pur) is restrained and detached from the outside world, the region of material sense. The Manas cannot be pnritied and steadied unless it is completely detached from the material si'ihere. It is therefore that the mind (Manas) should be completely detached by Yoni-mudrti. Yoni-mudra, which detaches the Manas from the outside world, is thus defined : “ Place the left heel against the anus, and the right heel on the left foot, and sit erect with your body and neck and head in a straight line. Then, with your lips formed to resemble a crow’s beak,i draw in air and fill therewith your belly. Next - close tightly your ear-holes with the thumbs, with your index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the remaining fingers. Restrain the air 3 'within you, and with the seuse.s controlled meditate on the Mantra whereby you realise the unity (Ekatvam) of Prana and Manas.^ This is Yoga, the favourite of Yogis.”

That steadiness of mind is produced by re.straint of breath through the help of Mudnl, has been said by Shruti. “ The mind under the influence of Hangsa 5 moves to and fro, over different subjects ; by restraining Hangsa the mind is restrained.” “ Closes the house ” (Puram baddhvii). — This may also mean Khechari Mudra.® This latter alsso produces steadiness of mind. As has been said, “ As by this the Chitta roams in the Brahman (Kha),'^ and a.s the sound of uttered word* also roams the by this Mndra and stopped by Kiinibhaka Readiness of mind is produced. vv. 45, 46. The first portion of this passage describes Siddhasana, 3 That is, by Kurubhaka. That is, recite the Hangsa or Aiapamantra, or breathing in Knmbhaka. 3 The Jivatma manifesting as Prana. 3 One of the Mndras of HatAa-yoga. See Introduction. ’ Kha has three meanings — inz., Ether, Brahman, and space between eyebrow.s (Ajna). Brahmananda, tbe Oommentator of the HatAayogapradlpika, adopts tbe last meaning in interpreting this verse (Oh. ill, V. 41,) and in commenting on v. 55 of the HaiAayogapradipika gives it the meaning of Brahman. Ether (Klia), : therefore Is. Khech Mudra hononred by all the Siddhas.’^ '

, The Chifcta is Khechara^ when, disunited from Manas and devoid of all attachment to all worldly things, it becomes Unman!;’ .. A.S has been said,^ ^Hhe- Yog! is united with Unman! ; without Unman! there, is. no Yogf.^'^ ISTiralamba means that which has no support — namely,' that from which the mind^s connection with the world has been removed. The knoivledge tohereof he has gamed by iheseriicB qfhis Parama-gurif, (Parama-giiru-seva-suviditam). — Parama is excellent in the sense that he has attained excellence in Y'oga practice (by instructions) handed down along a series of spiritual preceptors (Gurus), and not the result of book-learning,^ Serving the GuruJ ^ — Such knowledge is obtained from the Guru by pleasing him by personal services (Seva), C/. it can be attained by the instructions of the Guru, and not by ten million of Shastras/’ ‘‘The abode of immterrupted bliss (So-sukha-sadana) — be., this is the place where one enjoys happiness that nothing can interrupt. This word qualifies place (Iha-sthane — be., Ajnachakra). Sparks of fire distimily shining (Pavana-suhridam pravilasita-rupta kanan). — These sparks of Fire shine quite distinctly. Elsewhere it is clearly stated that the Pranava is surrounded by sparks of light : Above it is the flame-like Atma, auspicious and ' in shape like the Pranava, on all sides surroonded by sparks of light.’"

^ What moves about in the sky or ether. It is Manas which deprives the Chitta of freedom by causing attachment to the world. On being disunited from Manas it moves freely in the ether, going its own way. 2 Unmani is there where, to coin a word, the “ Manasness ” of Manas ceases. See note to v. 40. Ut= without, and mani is from Manas. 3 This is from Jnauarwava Tantra, Oh. XXIY, v. 37. ^ Which is well recognised to be insufficient in these matters. nE.<eRIPTfOX OF THE SIX .'CINTBBS He tliOB also sees the Liglit^ which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth.^ It is here that the Bhagavfm manifests Himself in the fulness; of His mightr^ He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and ,Siin/;'' Yogis such as these see other visions ' beside the sparks of light. After seeing the fiery sparks they see the light.' Then ” (Tadaiiii) — after seeing the sparks spoken of in the preceding Shloka. He then describes this Light (Jyoti/i).

GlotCi^ hetimen the Sky and the Earth ’’ (Gagana-dharaTzimadhyaniilita). — This compound adjective qualifies Jyotih or Light. Gagaua (sky) is the sky or empty space above Shangkhini Nad! (see verse 40, mid Dharazil (Earth) is the Dhara-mandala in the Muladhara. This liglit also extends from the Muladhara ■■■ 'to the Saliasrira,,^ : ' 3 Pur?za-vibhava, which, however, as Kalicharatza points out post, may be interpreted in various ways. According to Vishvanafcha, the second chapter of the Kaivalya-Kalika Tantra contains a verse which says that the presence of the all-pervading Brahman is realised by His action, as we realise the presence of Rahu by his action on the sun and moon. 4 That is, the triangle on Manipi^/ia within the A-ka-tha triangle. See V. 4 of the Padukapanehaka. ^ The particle va in the text is used in an inclusive sense. 90. ME Six eiNfRES' .AMD TH.E. SERFEMT POWER ' ... . ^ He next speaks of the . presence of Parama Shiva in the' , Aina Chakra. ■' It is here (Iha. stfiane)— i.e., in the Ijna Chakra; Parama Shiva is here, as in the Saliasrara, Bhagavan is Parama Shiva. . Manifests Himself (SaksAM bhavati)— i.e., He is here.i In the fulness of His might ” (Pur?ia-vil,)hava). — This compound word which qualifies Bhagavau is capable of various interpretations,

Purna-vibhava nmy also be interpreted in the following differ.- ent ways : (а) Pilrna may mean complete in Himself, and infinite powers, such as the power of creation, etc. In that case the word would mean : “ One who has in Him such powers, who is the absolute Creator, Destroyer, and Supporter, of the Universe/’ (б) Vibhava, again, may mean the diversified and limitless creation,” andpwrna “ all-spreading”. In this sense Punia-vibhava means “ He from whom this all-spreading and endless (vast) creation has emanated.” C/. “ From whom all these originated, and in whom having originated they live, to whom they go and into whom they enter ” (Shruti).^ (c) F^6/la^'a, again, may mean “ omnipresence,” and Puma “ all-spreading It would then mean : “ He who in His omnipresence pervades all things,” (d) Puma ^ may also mean the qualify of one whose wish is not moved by the result and is not attached to a;ny object* P^rnuvibhava would then mean one who is possessed of that quality. All things except Atraii pass away. The omnipresence of the ethereal region, (Akasha) etc., is not ever-existent. The Nirvana Tantra (Ch. IX) speaks of the presence of Parama Shiva in the Ajna Chakra in detail.

“ Above this (i.e., Vishuddha) Lotus is Jnana Lotus, which is very difficult to achieve ; it is the region ^ of the full Moon, and 1 He is seen here. s Tait Up., 3. L 1. 3 Phalannpahita-vk/iayitanaspadechchhakatvam : He whose wish is not moved by the result, and is not attached to any object ; or, in other words, He whose ways are inscrutable to us, subject as w’’e are to limitations (May a) . DESCHIiTlOX OF TBE S'tX ClXTEEg has ,tw.,o petals.” Again; “Inside it, in the form of is the 'Bija of Shamblui ” ; and again ; “Thns is Hangs.ah in Mani- „ and in its lap is Parama Shiva, with SitUha Kali ^ on his left. She. is the very self of eternal Bliss.” By lap is meant the space .within the Bindn.^ which form the '\%arga at the end of .EangsaJo'^ So it has been said in describing the Sahasrara': “There are the two Bind ns which make the imperishable Visarga.-^ In the space within is Parama Shiva.” As It is in the Sahasrara so It is represented here/* We are to nnderstand that these two, Shiva and Shakti, are herein union (Bandhaiia) in the form of Parabindn,.as the letter Ma (Ma-karatma), and that they are surrounded (Achchhadana) by Maya.® “ She the Eternal One stays here (Ajna Chakra) in the form of a grain of gram/ and creates beings (Bhntani).” Here the Parama Shiva as in the form of a gram dwells, and according tO' the Utkaladimata ^ also creates.

“ As He is in the rt-gion of Fire^ iloon, and Sun ” (Vahnefe shashimihirayor rnandalamiva). — As the presence of Bhagavan in these regions is well known, so is He here. Or it may be that the author means that as He in tlie shape of a grain of gram dwells in the regions of Fire, ]Moon, and Son, in the Sahasrara, so does He dwell here also. We shall describe the Arka, Indu, and Agni Ma?idala in the Sahasrara later* In Pi^lia-puji the Puja of Paramatma and says that it is in the centre of the Ocean of nectar outside and beyond the countless myriads of world systems, and that there is the Supreme abode of Shrividya. 2 A form of Shakti. s the two dots which form the aspirate breathing at the end of Hangsalh. 4 Imperishable visarga — Visargarupam avyayam... of the Ongkara, which is its Fratika. ® Bindu is the nasal sound of Ma, which is a male letter. Bindu is here the unmanifest Ma. ^ Oha«akakara-rupi«i. See Introduction. ^ Apparently a school of that name. fHE :six- ClKTElS^ijrD Tfl.'E BEEFlKf 'POWEl Juiaatoi,, should ^ be 'perforiBed' onMlie ' Maiidalas of Sail {j|.rka),. Moon. (Iiidu),' and Fire (Agni). Bj .ParainitiaiBaraina .Shiva is meant},., and - by ■ Joanatmi Jiitoa Shakfci., ■ The' B'lndii .'should be m.edifcafced .npoti as like the .'grain of graiii, ■ corisisfciiig' of „ the''

der its encircling sheath, ilESCKIPTIOX OF THE SIX .CEHTRES This is the iiiciHiiparable and delightful abode of Yishrm. The excellent Yogi at the time of death joyfully places his vital breath (Prawa), ^ here and enters (after death) that Supreme, Eternal, Birthless, Primeval Deva, the Puru^‘/ia, who was before the three worlds, and who is known by the Vedanta, He now .speaks of the good to be gained by giving up the' Pram by Yoga in the Ajna Chakra. This verse means : The excellent Yogi (Yogindra) at the time of death (Prana-nidhane) joyfully (PramuditamanaA) places his Prana (Pranang sainaropya) in the abode of Vishnu in the Ajna Chakra (Iha sthane — i.e*, in the abode of Bhagavan in the Bindu already described), and passes away, and then enters the Supreme Purmht\. At the time of death (Prawa-nidhane) — i.e., ' feeling the Joyjkdly (Framodita-maiia/d — Glad in mind in the enjoyment of the blissful union with Atmil, ' (Atmanandena hrisMachitta/?-.) Fishnii. Bhagavan ssParama Shiya (see previous Shloka). Here (Ilia sthane)— in the Bindu in the Ajna Chakra spoken of above. Places the prdina here^* (Iha sthane pranang samaropya)— f.e., he places it on the Bindu already spoken of. He describes Puru^/ia as Eternal

^ Compare Bliagavad-Gita, Ch. VIll, vv. 9 and 10, and the commentary of Shangkaracharyja and Madhusfidana Sarasvati on those verses. ‘■yEternaV^ {Nifeyani).- — •Indestructible (Viiiiisliarahitatii). t€ Primeval^^ (Purana). — He is tlie one known as tie Piita«a ' Pura.<;ia.^ “ Be i)a means he whose play, is Creatkni^ Existence, „ and. DestriictioiiT /y Wha teas before j5ietfere6M:orM^/’(Tn-jagatHmaldyam).® — By., this ■the implication is .that He is the Cause of all as He preceded all, '.,■. Known by ... the ■ Vedanta ’’ (Vedanta-vidita).® — Vedaiitas are sacred texts dealing with the inquiry concerning the Brahman* He is known by a Knowledge (Jnana) of these. The way the Prana is placed ( Pra?iaropa? 2 a>prakfira) in the place of Vishnu, is described below : Knowing that the time for the Prana to depart is approaching, and glad that he is about to be absorbed into the Brahman, the Yogi sits in Yoga* Sana and restrains his breath by Kumbhaka. He then leads the Jivatma in the heart to the Muladhara, and by contracting the anus ^ and following other prescribed processes rouses the Kundalinn He next meditates upon the lightning-like, blissful Nada, which is thread-like and whose substance is Ku?£dali (Kun^ialinl-maya). He then merges the Hangsa which is the Paramatraa in the form of Pranas in the NMa, and leads it along with the Jiva through the different Chakras according to the rules of Chakra-bheda to Ajna Chakra. He there dissolves all the diverse elements from the gross to the subtle, beginning with Pnthivi, in Kundalini. Last of all he unifies Her and the Jivatma with the Bindu whose substance is Bhiva and Shakti (Shiva-shakti-maya) ; which having done, he pierces the Brahmarandhra and leaves the body, and becomes merged in the Brahman.

According to Shangkara, it is an adjective, and means “ He who is the cause of Creation,” and the like, ^ That is, the thr^e spheres BhuA, Bhuva/i, SvaA the Vyahr/ti of the Gayatri. mean “ this is the teaching of the Yedanta ”, 4 Gudam akunchya—that is, by Ashvini Mudra. 5 Prawarupashvasaparamatmakam. See Jnanarnava Tantra, Cb. XXI, vv, 13-18, OKbUJIl'TlOX <>F THE SIX CEXTEES .SCMMAin- OF THK il.lXA ChAKRA, VeRSES 32 TO 38 The IjnS Chakra has two petals and Is white. The letters Ha and K.'ika., which are white, ’ are on the two petals. The presiding Shakti of the Chakra, Hakini, is in the pericarp. She is white, ha.s six faces each with three eyes, and six arms, and is seated on a white lotus. With Her hands She displays Varamudra and Abhaya-mndnl,^ and holds a Rudrakiha rosary, a human skull, a .small drum, and a book. Above Her, within a Trikona, is itara-Lingga, which is lightning-like, and above this, again, within another Trikowa, is the inner Atma (Antaratma) lustrous like a flame. On its four sides, floating in air, are sparks surrounding a light which by its own lustre makes visible all between iluln and the Brahina-randbra. Above this, again, is Manas, and above Manas, in the region of the Moon, is Hangsa/i, within whom is Parama Shiva with His Shakti.

(Here ends the sixth section) [Vishvamltha,^ in the Commentary to the S^atchakra, gives under this verse a description, taken from the Svachchhandasaihgraha, of the region beyond the Ajna — that is, beyond the Samashti or collective or cosmic Ajna : “ Within the Hindu is a space a hundred million Yojanas^ in expanse, and bright with the brightness of ten million suns. Here is the Lord of the State beyond Shanti (Shantyatiteshvara), with five heads and ten arms and lustrous as a mass of lightning flashes. On His left is Shantyatitii Manonmani. Surrounding them are Nivritti, Pratishlha, Vidya, and Shanti.s Each of these is adorned with a moon and has five heads and ten arms. This is Hindu Tattva. Above Hindu is Arddhacliandra, with the Kalas of the latter — namely, Jyotsna, Jyotsnavatl, Kanti, Suprabba, Vimala. Above Arddhachandra is Nibodhika, with the Kalas of the latter — Bandhati, I I Karbara=white, and also means «ar%ated. 2 V. pp. 19, 20, ante. 3 The portion in brackets is my note. — A. A. /! . ^ A Yojana is over eight miles. it ® See, as to the Kalas, Introduction to Yol. Ill, Tantrik Texts, ed. i by A. Avalon. See also Introduction to this volume ; and “ Studies in

the Mantrashastra,” by A. Avalon. THB'.'SIX "C-iNTEBS AHB THE SERPENT POWER Bodhinl, Bodha, JnanabodhS^ Taraopahii. Above Xibodhika is Nsda and its five Kalis— Indliiki, Recliikaj rirddhmgij Trasi, and Parania. On tbe lofcns above this last is Isbvara, in extent a hnndred million Yojanas, and Iwsfcroos as ten thousand moons. He is five-headed, and each head has three eyes. His hair is matted, and he holds the trident (Shula). .. He. is the. one who goeth upwards (Drddhvagami), and in His eiiibrace',„CUtsaihga) is the Kala tJrddhvagamioL”] Plate iX. MAHABEDHA ACCORDING TO HATHAYOGAPRADIPIKA To face p, 96. I I'KSt'lUl’TIOX OK KHK SIX CEXTEES When the actions of the Yogi are tlmnigh the service of the Lotus feet of his Gnni in all respects good, then he I will see above it {b\, Ajna-chakra) the form of the I Mahanacla, and will ever hold in the Lotus of his hand J the Siddhi of Speech.’ The iilahanSda which is the \ place of dissolution of Yayu - is the half of Shiva, and ; like the plough in shape, ^ is trani]uil and grants boons and dispels fear, and makes manifest pure Intelligence (Buddlii).^ i He now wishes to describe the intermediate causal body

I (Kiiranavantara-.sliariru)" situate above Ajnii Chakra and below I Sahasrara, and says: When the actions of the Yogi are, through ; the service of the Lotos feet of his Guru, in all respects good that is, when he excels by intense concentration of the mind in Yoga practice— he then seo.s the image of Mahanada above it t That is, all powers of speech. ^Yayoh layasthanam. Shangkara dedne-s it by sayinc; Etat sthanam vayoh virania-bhfitam —this is the place where vayu ceases to be. ; ^ That IS, Shiva is Hakara ; and if the upper part of Ha is removed, the remaining portion of the letter has the form of an Indian plough. i 5 Karawavaiitarasharira. Kara«a=cause ; Avaatara=secondary or intermediate or inclusive; Shurira=body. Body i.s so called becao-se i it wastes and fades. It is derived from the root Sbrf, to wane. Kara- aavantara-sharira would thus mean “ the intermediate Sharira of the . pause.” _ The primary cause is the Great Cause. Its effects are also intermediate causes of that which they them.selves produce ; they are . thus secondary or intermediate eansal bodies. Taking the siala Parameshvara to be the first cause, Mahanada is one of its effects and I a KararaBTantarasharira as regards that which it produces and which

{above Ajiifi Chakra', and he becomes accomplished in speech (Tak-siddha). “Actions in all respecds f/owrf ” (Siishila). — The good inclination for Yoga practice rendered admirable by strong and undivided application thereto. This re.sult is oIituim>d by serving the Guru. The author then qualitie.s Nadu, and says it is the place of dmolntiun of Vayu (Vayor laya-sthanani). 'I’hp llule is “ thinc's dissolve into what they originate from.” Hence, although in Bhura-shuddhi and other -practices it ha.s been -seen that Vayu dissolves into Spavsha-tattva,i and the latter in A'yoina,^ Vayu dissolves in Nada also. Wtj have rhe authority of Revelation (Shruti) for this : “Prithivi, the possessor of Rasa (Rasa-vati), originated from l-kara.3 From Ka-kara,^ who is Rasa, the waters and Tirthas'* issued; from Repha (Ra-kara)3 originated Vahni-tattva 5 ; from Nada 3 came Vayu,® which pervades all life (Sarva-priinamaya). From Bindu 3 originated the Void^ which i.s empty of all things and is the Sound-container. And from all these » issued the twenty-five Tattvas which are Guna-maya. All this Universe (Vishva), which is the mundane egg of Brahma, is pervaded by Kalika.” We should therefore realise in our mind that at the time the letters of the Kali-mantra ® are merged into that which is subtle, Vayu is absorbed in Nada.

iThe “touch principle,” also called Tvak-tattva. As to Bhutashnddhi, see the same described in Author’s Introduction to the Mahanirvaiaa Tantra. 3 The Bija Kring is here being formed. Kakara=Kali ; Ra-kara= Brahma as hre ; Ikara Mahamaya. Anusvara or Chaiidrabindu (Ng) is divided into two— Nada, which is Vishvamata, or Mother of the Universe j and Bindu, which is Du/ikhahara, or remover of pain fBijako^^a). ^ ® That is, from Kring as composed of Ka + Ra 4* 1 -f Ng. Half uf Shiva sSliivarddlia).— By this is meant that here Shiva is in the kmn tA Arddha-mirlslivara. Half is Shakti which is Jvicla. ■■ Like ii ” (Sirakura).— The word Sira is spelt here with a shmt i, and in Aiiiara-Kiw/ai it is spelt with a long ? ; but it is clearly tlie sumo word, as it begins with a dental s. Cf. Above it- is *\lahainli!a, in form like a plough^ and. lustrous ” (Ishvara-kurtikeya-Sangvada)^ If the text is read a.s Shivaknlra instead of Sirakara/^ then the meaning wonkl be tliar the Xada is Shiva-ShaktiinayaA Of. Ikayoga-sfira : That Shakti which tends towards the seat of Liberation^ is called male (Piingrupa — that is, Bindii) when, quickened by X<lda, She turns towards Shiva'* (Sliivonmukhi)/^ It is thc?refore that Kaghava-Bha/ia has said that Xacla. and Biiulii are the conditioiis under which She creates

It has elsewhere been said: “She is eternal® existing, as Chit (Chininatra) ^ : when being near the Light She is desirous of change, She becomes massive {C4hanLbhuya) and ^ z.e., Samrnoliana 1'antra. Eci, R, Chattopadhyaya. 2 That is, its substance is Shiva and Shakti. ® Nimmaya*»pad6nimikhl~slie who is turned to the place of Liberation ; that is Shakti in tiie supreme state. ^ Tending towiirdB, intent on, or with face uplifted to, Shiva, that is here tending to creation. That is, the first state is Chit. Nada is the Mithiye-samavaya of Shakti and Bindu. The establishment of this relation quickems Her to turn to Shiva for the purpose of creation when She appears as male, or Bindu. ® Tasya eva shakier midabindii sm/ilyiipayogyarupati (Upayoga is capacity or fitness lor cixiation). ® According to another reading this part would mean “ She who is ihaTattva”.' ^ f She is there, existing as Chit, with whom she is completely unified. She “ measures Chit ’"—that is, coexists with and as Chit, and is also formative activity. The above translation is that of the text, but the verse has been quoted elsewhere as if it vrere Chinmatrajyoti^fea^, and not Chinmatra Jjotisha/^, in which ease the translation would he : “She who whan near Jyoti/i, which is mere consciousness, becomes desirous of change, become*s massive and assumes the form of Bindud’

^ That is, they are both gold in the form of an ear-ring. 0/. Chhandogya Up., 6. 1. 4. ‘‘0 Gentle One, by one lump of clay all things mack up of clay are known. The variation is in the names given to it when spoken about. The clay alone is real,’’ 100 , rm : cektei.s am* Tift: ?^eki‘KXT iwyeu , Bo ' ill the %V0rii of the hoiioiirpil ^Shriirnil ; Acliilrya : ^ Kada becomes ■ njassi^'o mud the Bindn*’^ Now, taking al! these into taiiisideratbn, /tlm x*oncl«sbn is tliiit Shiikii iiiHiiifests her.«e!f as Kfida-biiidu, like gold in t?iir«rifigs made of gohL'' Nada and Bindii again are one— fh.it the dedurtioin ItKSCKIPTlOX OF THE SIX CESTBEs^ AiiOVE all these, in the vacant space ' wherein is Shangkliini NiVn, and l)el«>\v A^isarga is the Lotus of a thousand petals.® This* Lotus, lustrous and whiter than the full Aloon, has its head turned downward. It charms. Its clustered filaments are tinged with the colour of the young Sun. Its body is luminous with the letters beginning with A, and it is the absolute Idiss.'* The Acliaryva enjoins that Sadhakas vvho wish to^ practise Samadhi Yo>ra " should before such time with every consideration and ‘effort dissolve all things in their order from the gross to the subtle in Chidatnwi ^ All things, both gross and subtle, which make up creation should first be meditaned upon. _ As the knowledge thereof is necessary, they are here described in detail.

The five gross elemeiits-PWthivT ^ and so forth— have been spoken of as being in the five Chakras from Aluladhara to X ishuddha In the BhuniamMa « in the .Muladhara there are the tollowing-r«., feet, sense of smell, and (landha-tattva. ’ for tins is their I This place is called the Supreme Ether (Parang-vyoma) in the t Th!“s(dmlraty is called Akula, according to the Svachchlianda sariigraha, cited by X i.shvitiiatha. 3 Kevalauanda-mpam, i.e.. Brahman Bliss. ^ The Atniii considered as Chit. 5 Earth, Water, Fire, Air, Ether. _ 6 Region of the Earth Element, or Mflladhara t/liakra. 7 Smell principle or Tanmatra. I’HK SIX CESTRKS AND THF SEKi'KXT I'OWKIi place. In the .lak-maMcfeihi, 5 ^similarly, tuv the liaiuls, seii.se of taste, and Ra.sa-tattva/ In the Viihni-niiue/ala ■' are t!u- sums, the sense of .«ighfe, and Rupa-tattva. In the Vuyinna«(/aln, ■> the peni.s, sense of touch, and Sparsha-iattva. In th,- Xublioina?«Za!a ^ are .speech, the sen»e of hearing, athi Sliuhiia-tattru. The,se make fifteen tattva.s. .\ddiug th«‘<e lifc.nni to I’ci'thiv) und •so forth, we get twenty gros.s rnttvas. VVe next proceed to the subtle forms. In the .Ijna t’imkra the subtle ilanas has been spoken of. Others have been .spoken of in the Kangkala-inalini Tantra (Ch. fl) when dealing- witii the Ajna Chakra: “Here constantly shines the e.xeeilenr .Manas, made beantifnl by the presence of the Shakti Hakinl. It is lustrous, and has Buddhi.s i‘rakr/ti,>« and .Ihangkara,” for its adorDiiieiit.’^

From the above the presence of tlie tliree siilitle birms- — riz,^ Biiddhij Prak'rtf.tij, and Alui!ig'kara’*-*"'iii tihis place becomes clear* lf\e must, however, know that Aliaii^kfira is ma placed in the order shown in the above quotation, We have seen that from the Muladliara_ upwards the generated is below the generator ; that whicdi is dissolved is below what it is dissolved iistt), and we also know that the Shabdakrama is stronger than Paf/iaknimad^ We mosfc^ remember that Vyoma is dissolved in Ahangkilra, and hence the latter is next above \Voma. Cj\ “ In Aliuiig-kani, Vyoma with sound should be dissolved, and Ahangkfini. again in ^faliatd^ Ahangkara, being the place of dissolution, coines first above Vyoma, and above it are Buddhi and Prakriti. ‘ Svadhi^/i/Zmiia, which' is the region of Water (4aht)» - Principle of taste. Mani-pura, which is the region of Fire (Vahni). . . .. Anihata,. which is- the. region of Air (Vayu)» ^ Principle of touch. ^ Visbaddha, which is the region of Ether (Nabhas), ^ Principle of sound. ^ See next note. See Introduction, and post, Commentarj. “That IS, the actual arrangement of things as compared with the order in which they are stated. The Sharadatilaka 17, IS) speaks of their connection as -Jatiya (effect, gencnuinl) and Janaka (eanse, generator).

“From the unnianitWt (Avyakta,) Mfilabhuta, Paravastu i wlu‘ 1 ! N'ikrifa originated -Maliut-tattva, i which consists of the (iuwas am! Anfuh-karai'm. Frotn thi.s (Mahat-tattva) originated Ahang-kilni, which is of three kinds according to its source of geiierutioii. ’ * !iy \ ikrtti wliich means change is here meant reflection or image (I’rativiniha) ^ of the Paravastu, and as such reflection it is Vikr/ti ; hut as it is the Prakriti of Mahattattva, etc., it is also calliui Prukriti.'' Cf. “ Praknti is the Parama (Supreme) Shakti, ami Vikr/ti is the pruduct thrrefif." i It hag also been shown before that the I’mkr/fi of the Para Brahman is but another aspect of Him (PrativimlmsvarfjpiMi i. Accowiing to Sharadatiiaka, Maiiat-tuttva is tl|^- as Buddhi.® Ishana-Shiva says: “ 'I'Iih olijecfivc PrakrftiA which is evolved by Shakti, is when associated with Siitt\a-gu)iti, Buddhitattva. It is this Buddhi that is spoken of as Mahat in Sjiiikhva.” jilahat-tattva consists of tlie (Imias and the Antah-kanma. The Gunas are Sattva, Rajas, atid Taiitas. 'I’lu; Sliuradn-tilaka says: “ AntaA-kara»a is the .Manas, Budiihi, Aliang-kara, and Chitta, of the AtmaA All these are coniprised in the term Mahat-tattva. Xow, a qne.stion may be raised— namely, If .Manas be within Aiahat-tattva, what of that which has been said in v. dd, where Manas ha.s been spoken of as havitig an independent existence ? But the answer to that is, that that Manas is the product of Ahangkara, and Raghava-Bhaffa quotes a text which says : “ In so much as the other Manas is the one which selects and rejects (Sa-sangkalpavikalpaka), ^ it is known to be the product of lejas. ® Ihus it is that, as Manas and other Tattvas in the .4 jna Chakra are placed in their order, Ahang-kara and others should be known as being placed above them. In the Ijna Chakra are Hafcini, Itara-Iimsa. Pranava. Manas. AVian rsrlr'.StM . ■ 'Jl'

ItESCKH'TEON OF THE SIX CENTRES the Other without anything intervening between them. Bodhini is above all the rest. The Sammohana I'a’ above Ajna Chakra ; “ I region of the fi.irehead, Bodhini shines the excel! moon ; above this is the plough ; above this is the Above this last is Uninani return,” In the above pas.sage, i word “ it ” stands for the fo The Bhuta-shuddhi Tantra Bindu below Bodhini.: “ De\ is Nada, and above tbia, again, ' the dissolution of Vayn.” Matri 'fhe following passage from that the Arddha-matra means itra speaks of the Cause (Karaaarupa) as ndu (the Moon, here— Bindu) is in the and above it is Bodhini Herself. Above It Nilda, in form like the half (crescent) lustrous Mahilnada, in shape like a Kalil called Anji, the beloved of Yogis, which havintr reached one does nob 1 lo this passage Anji is Saiuaul. The BhutasBuddin (see too between Anji "and Samani. 'These are the of the First Cause eniimerated in Iiajakranm, , , The * j the S'rwlii'i-krama. '■ 111 the' DeTi Bhfeavata' there ocours the^ .expression; lor Nida) 'in I, 'I, v. 55, and III, 5, deineB it' to 'mean 'Pamm padain====the supreme Ardd h a-matra 'also' O'Ccmrs, . In , Gopala 0 liakravarfci quotes

He quotes another passage which says : “ Om three Lokas, and after the. three Lokas iaijreme Tattva.” See Ohan^ )evibhagavata, I, 5, v. 55. Shrnti " kVa, Giyatri, and Vyahnti.” is shown. She is Brahman nnited • -). The Nadabindu Upanishad the right wing (of: Om figured as a bird), ■ ■ Ma-kara the tail, and Arddhamatra ' *' jas and Tamas are its two feet, and Adharma is ita left eye._ The Bhur-loka is its feet, the Bhuvarloka its knees ; the Svarloka is its middle, the Maharloka its navel; Janaloka is the heart, lapoloka its throat, and Satyaloka the place between the eyebrows. See also BrahmavKiya make.s a distinction Avantarashariras cl text quoted from the Shirada gives * Matrarddha. Axddha-m&tra (which is a name T. 29, and Nilakaaf&a C ~.. — state, or the Brahman. The 8X| Ohawdi, 1, 55, in practically the sai a passage which says realisable by the Yogi.” — this is the three Vedas, Matrarddha is the fourfl _ “ Tvamudgithe arddhamatrasi,” ant says; “Thon art the Arddhamatra of Prana Here the ttnitv of Oevi and Brahman i. With Maya (Mayavishi«/iiabrahmarupiJ»i.l (v. 1) soys: “A-kiia is i' _ Il-kara i.5 the other (left) wing, the head. Satbva is its body, and Ea]! Hharma is its right eye, f-

THE SIX CENTRES AND THK SJ.KI'F.XT mvvKII Sun is AksAara, which is Bindumat (Hijifln ItRclf) ; abovt* it ia Arddhainatra, associated with the tiilndharariiga.” ' As both the above passages pctint to the sume tbiiig, we must take it that Arddha-niatra and Bndhini are idejitical. Hindu Bodhini, and JJada, are but different aspects of the Bindu-mayapura-shakti. The ShSradS-tilftka says: “ From the .Sakahi i’arinne.shvara, » who is Sat, Chit, and Ananda, Shiikti enmtmtcd ; from Shakti, again, emanated Nada ; and Hindu has its origin from Nuda. He who is I'ara-Shakti-maya manifests Himself in three different ways. Bindu and Nada and Biia are but His tlifterent inspects. Hindu is NSdiltmaka,® Bija is Shakti, and Nada, again, is the union or relation of the one to the other. * This is .spoken of by all who are versed in the Agamas.” ® “ Para-Shakti-maya ” : Pani==Shiva ; hence Shiva-Shakti-maya = Bindu. The Bindu who is above the forehead is Nadutinaka— that is, Shivatmaka.® Btja is Shakti as Bodhini (Bodhini-rupam). Nada is the connectioti between the two whereby the one acts upon the other ; hence it is Kriyii Shakti. Above these three is Mahanada. This has already been shown. “Above this is Kala,” etc. : Kalfi=Shakti. Anji = a crooked, awry, bent line. This is in shape like a bent or crooked line over a letter. This Shakti appeared in the beginning of creation. Of. Pancha-ratra ; “Having thus seen, the Supreme Male in the beginning of creation makes manifest the eternal Prakriti who is

® Sharada, Ch. I, vv. 7 — 9, Sakala, as opposed to Ni#/ikala or means united with Kala, which according to Singkhya is Simyavastha of the Guaas which is Praknti. According to the Yedantists (of the Maya Vada), Kala ia Avidya. In the Shaiva Tantra KsJa is Shakti (Raghava Bhatia). ® Another text has Shivatmaka— that is, Vindu is the Shiva aspect. _ i Samavaya = ksAobhy a-k«Aobhaka-sambandha— lit., connec t i o n which is the connection of reciprocity. edition of the SharadAtilaka the text reads Shivatmaka, as if qualifying Yija, which seems erroneous. ^ “ IlESCHirTIOX OF THE SIX OEHfEES tlie embodiment of Sat, Cliitj and Ananda, in whom-^;. are all tbe Tattvas, and who is file presiding (Adhi.^la^ritn) of creation.’^ Also elsewhere : “ From the iiniimnifested (Avyakfca) Paraniesbvaraj the united Sliiva and Slmlcti, emanated the ,Adya .(first) Dev! Bbagavatf, who in Tripiira-sandarl, the . Sfiakti from whom came NMa^ and thence came Biodii7* Above it is Urinniii!/^ etc- ; Cjl ** By going' where ^ Manasness^ (Manastva) of )^Ia«as ceases to be, is called Unmani, the attainment of which is the secret teaching of all Tantras/’ ^ The state of IJnmuiil is the lAttva which means the dispelling of the attachment prompted by Mimas towards 'worldly objects.

Unman!, again, is of two kinds ; (1) Nirvfea-kali-rfipa, which also has its place in the Sahasmra^ (2).Yarr^aval^-rupa, which also has its place in this region. Cf» Ka'ngkala-malin! : In the pericarp of tlie Bahasrira, placed within the circle of the moon,. is the seventeenth Kala, devoid of attachment^ The name of this " is Unman!, which cats the bond ol attachment to the world.’’ Cf, also : By mental recitation of the 'Mali-vaim (rosary of letters) is IJnriiaiii the granter of Liberation '(attained)/’ Mala-vaniars Vamavali-r npa. The Bhuta-shnddhi speaks of the Samani .below Un'mam. ■ *^Next is the Vyapikii Shakti (Diffusive Energy) which people know as AajL Baman! ^ is over this, and Unman! is above all/ ' This (Samani) also is an intermediate ' aspect ■■(Avantararupa) of Paraslmkti. ^ E&ghavfi reads “ SaiiiaRtatatt%iiKauighatmasphartyadhis^tAatri- " tCipiaim ’’—which nieaiis who is the Devi presiding over or directing the evolution or manifestation of all the mass of Tattvas”. . ' . ^ Vishvanatlia, t|iiotiiig Svachchhand^amgraha,. which speaks ' of . ITnmaiii as akwe Samani, sajs that in the 'Unman! stage there is no ■ cognition of and no distinction is made between Kila and Kali; there is . no body, and no Devatas, and no cessation of €OBtinnity. . It is tbe pure , and sweet moiilh of lindrii. C/. Vnitihinam-^manai in the ShivaSamhitS, Y, 219,

5 Sahasriradhari. See Introduction. 4 Saiwa-sangkalpii-rahiti— who is free from all attachment, not prompted by anything in any action- The passages quoted are from ch. v, Kangk&Ia-maliiii. ^ Vishvanatlm speaks of it as Sjamana, and says that She is OhidaBEBdasvaripa (that is, Chit and Ananda), and the cause of all causes fli'. sil. CiOTllS AKP fllB .^Miri3T FiiWKB We 'BOW get the following : Aboire Ajni ■. Cbakra ii the secoml Binrlii— wliieli is Sliiva (S!iiva-STOriipa|. Above Binclii is the Shakti Bmiliini in shape like an Ardiha-in&tm; next m Niiilii wbieli is tine onion of Shim and Shakti* in shape like a half {cresreiit ) union ; next (above this) is Mahaiiiida, shaped like a pknigh ; above Mahinida is the Vyapika Shakti^ trociked { AnjI) in shiipe ; above this last is Samain and highest of these all is I'niiniiii* l^his IB the order in which the seven caiisiil forms (Kiraiia-riapa) are placed. There is no'.need to go into further detail Let ns then follow the text. Wishing to describe the Saliasrim he speaks of it in ten more . Al/r/ne. all ihem^^ (Tadnrddlive),— Above every other that has been described or spoken before. Over the Aead of the Shamkhiul Nad I ** — -a sight of which has been given to the- disciple,

^^Jaemnt epme^^- (Shnnya-desha)— that is, the place where .there are, no Nidfs.; the Am plication is that it is above where SotAnmni ends. . Belmv ViBargm ’'is the him of a thommd pdakJ ^ — ^Tliis is the purport of ■ the Sliloka, Yisarga is in the upper part of the ■ Brahma-randhra, Cf* “ (Meditate) in that aperture on Yisarga the ever blissful and stainless,^^ There are other simikf iiadyaih fmnmh ' the first vowels icond I/aktra (L) I© Alphabet, In Ara ^ is always mmh^ ^ as is done by milting the letters, in the petals of the ted twenty times. ItESCKinUiN OF THE SIX (.'ENTRES the number 1,0-0, ami repeated nineteen times is 969. By leaving out KwJin-kiiru we are freed of this difficulty. By “ Ifahftradvailt ” it >‘ol meant that the letters are to be read Viluma.* 'I’he !\:uigkfda-ina!ini in the following passage distinctly says that it is to be read Anuloma * ; “ The Great Lotus Hahasrarii is %vhitp, and has its head downward, and the lustrous letters from .A.-kura f.^), ending with the last letter before K.siuikara (Ks/uij, decorate it.’* Here it is distinctly stated that the letter K.'/m is left out.

Akaradi-k-s/m-karautai/i : 'I'liis compound, Ksha-karanta, if formed by Bahu-vrihi-sanirwa,^ would mean that Kshakara is left out of calculation. There is nothing ssiid of the colour of the letters, and, as the ilatrikil (letters) are white, they are to be taken as being white on the Sahasrara petals. 'I’hese letters go round the Sahas- rara from right to left.^ ^ Some read lVavi!asita-tann/i in place of pravilasita-vapuA, and say that, as the word padma alternatively becomes masculine in gender (va pungsi padmam), therefore the word Tanu, which qualifies a word in the masculine gender, is itself masculine. ^ That cannot be. The verb Nivasati {=is, dwells) has for its nominative Padmam, and, as it ends with the Bindu im), it is in the neater gender and not masculine. For in that case it would have ended with vwarga (i.e., h), and its adjective, tann, would also end with a marga. The word tanu (if their reading is accepted) would be m the neuter ; therefore it cannot end with a Bindu. And if there is no Bindu the metre becomes defective. Therefore the correct reading is Pravilasita-vnpu^. The rest m ekar. 1 le,, from end to liegiiming* , ^ From begiBnitig to end.

3 A form of Sanskrit verbal compound. , , j * I ■* DaWiiwavarta— the opposite way to that in which the hands of a ) , - clock work. ^ ^ ■ ■ ■ ■ /y'' K: :y:: :■ Within it (Sahasmra) is the full without the mark of the hare,' resplendent as in a dear sky. It sheds its rays in profusion, and is moist anti cool like nectar. In.side it (Chandra-mawdala), constantly shining like lightning, is the Triangle,* and inside thi.«t, again, shines the Great Void® which is served in secret by all the Saras.* He here speaks of the exi.stence of the Chaadra-matdala in fclie pericarp of the Safaasriira. ■ ■ “ ReBplendent m in a clear % ” (Shuddha)-seen in a cloudless “ Is mmst and cool,” etc. (Paraina-rasa-chaya-snigdlia-santiinahasi).— Snigdha which means moist here implies the moisture of the nectar. Parama-rasa (Amrite) is free from heat. Hence the meaning of this compound word : Its rays are cool and moist, and produce a feeling of smiling gladness. The Kangkala-malini speaks of the presence of Antaratma, etc. m the upper portion of the space below Chandra-mandala. In dealing with the Sahasrara, it say-s : “ In its pericarp, 0 Deveshi, 18 the Antaratma. Above it is the Guru. The Maadalas of Suryya

: ThcTOSB iu tho jnaoori. ’ ■ ' * The A-ka-thadi triaiifrle according to Viahvanatha. ® Sb««ya=Bindn-that is, the Parabindn, or Ishvara, havimr as sLrand (Brahmap^^a). In tlm UnreX assets Badwhiva and Ishvara are the Nimer/ia and anT ShndTwLf intermediate between Shiva Tattva and bbnddhavidya, the former being called Shanyatishunva The . . vweiye petallect lotus with the Kamakala are given in the Text. , , ,* 4,6.,. .Devas. THE SIX CBNTRES A.ND THE J^Khl'KNT i'OWKl; itKtii'UIJTluN OF THK SIX CENTRES ind Chandra are also there, .^bove this is Mahavayu, and then the Brahma-randhra. In this aperture (Kandhra) is Visarga, the ever blissful Brahman. Above this (Tadurddhve) last is the BevT ShangkhinI, who ereatcs, maintains, and destroys." “ Withiit Ohanth’n-nmmWa cofii)tanlly shinsa, like lightning, the triangle ” ('rrikmtatn tasyantah vidyndakararupam). That is the shining triangle is there. “ Imvlc thia s/a'aw the I heat VoiiV’ (Tadantah' sh unyam sphurati).— I'hat which as a void within is, the body of the Parabindu (Paravindushuriram). Within the triangle the e.vcellent Bindn (Shunya) shines, or within the triangle the Shunya which is the excellent Bindu shines. Cf. Todala Tantru, 0th UllSsa ; “ The Supreme Light is formless (XinTkura), and Hindu i.s imperishable. Bindn means thf

void (Shunya), and implies Guna also.” * Sert'ed in merH" (Sevitang chatiguptam).— The rule is “ Eating (Ihiira), evacuation (Xirhara), sexual intercourse (¥ihara) t When it assumes the form of Bindn, It is with the operating Gnstas, for then It is Sakala. THE SIX CENTRES AND THE SKMl'ENT I’OWER Wbll concealed, and attainahle uijly hy (■I'h.ru i< tisat subtle Hindu (Shiinya) which is the chief root of Liheratioii. and which manifests the pure Nirvium Kalsi with Amu Here is the Deva who is known to ail as Parama Shiva. He is the Brahman and the Atnui of all beings. In Him are united both Rasa and Virasa,* and He is ti.e Sun which destroys the darkness of nescience * and delusion.'* The sense is that the void (Shunya) is very secret and subtle, being, as described later, like the ten millionth part of the end of a hair. It is attainable only by great effort consisting of long and incessant performance of Dhy&na and like practices. It makes manifest the parity of the sixteenth KalA of the moon along witli Nirvana Kulb—Lv., the void (Antah-shfinya) along with the Amu Nalft and Nirvaiia Kala within the triangle is realise*! (PrakiSsfaam bhavati) by meditation (Dhyana). [t is the source of all the ipasa of great Bliss, which is Liberation, Some, however, read Sakala-shMlu-kalS-slinddlia-rupa-prakaHham as qualifying the great ? Toid within the triangle, and read ‘sakoia’ to mean with all the sixteen kalas and say that the Para Binda manifests the moon with f sBch kalis. This requires consideration. When it was said that the

J There are seventeen Kali* (digits) of the Motm. bat the nectar- ' fbeotWKS are only at this stage revealed. 1 he other Kalsa are mentioned in Skanda Puriaa, Prafehasa Khanda. and lum f **** ^ Mo'ha. This Terse ocears in ok V, 40» OF TIIK SIX OgHTERS Trikoi^u widiiii t\w full iiiooii, tlia repetitbii of ife is. useless* prerioiis vm*m we Imve goii ^^served |)y the I'hc'^ term “service'* as applied to a void is jj^appixipriate. The ohjeel of service is liie Biiida within the triangh^* If ii ho said tliat llie \"oid sIimiM be worshipped by reason of tbo pro'^enrt'* of f!ie ihini Bindti, then the Para Hindu being there piv^oii! then* no void. Ifdi vt^iieeninl i Hugiiptiifii j.— Hv reason of its being like the ten liiilliinith part of a hair Jif/ r|forf (Vaiiiai' by long*continued practice of meclilatitiii (lliiyHini) ittid so hunlu Chief mo/” (Pariing kaiidaind #— Para usually' means stipreiiie^ excellinil ; here eliii?f| principal Kandass-Muk* . LiheraihnC ^ /r. ( Atishiiyw-pamiiiamodasinitaiia-rashi).-— The compound word itieaiis, licenilly, continuity of all the ma.ss" of ffreat and siiprciiie bliss, anti this is Ijibcration (Mok^^/m), ' . , Manifivi^.etin, Amfikdlfi ” (^iikiila-sliashi-kala-slniddha-rupaprakashaiii|.-“-ms ciiiipoiiiid word is lo be broken up as follows :

6Vifci:{lci=wii!i I lie KmUi : i\abt here meaning Nirvaim 'Kals. hi the word Sliaslii-kalii the I\nlfi mimns Aiiulkala, the sirfeeeiith WAa or diffit. of the iiii'N»ri. Sh nddh nzz pnre : the lustre is not THE SIX OiHfEiS AMD THE fiKEPEMT EOWEt The Bmhmmn ** {Kharupi).^ — Klia=: The Jtmd nf all (Siirv.itiiifi),— Harvas=»ll (beings). He is the; but in fuel there no between Jivalmii and ParaiiMitmii. The Atmil is the efiva. ,Tlie xldiiyiitina Eiin&yafia ' sayso. .-'‘'Tlie is merely aiiotlier name (Paryyilya) for the Paramiitiinl. Wlien by the iiistriietioiis of the Acharyya and the Shastras their oneness is kiiown^ ilieii the iisciple possesses -MilaYidya eoiiceriiing Jfviltimi ami Paraifiatina ” The Shriitl also, when it says That thou urt ’ — Tal ivam ■atiy ^—identifies the Tmm {Them) wifcli the Kil. (That))' : Bmm ani ■; Firim'*’ 'fEasa-Yirasainitab—Rasa is 'Fmmmi,*': nandii-rasa— f.e.j ' the 'experience of .Siip'reiii© Virasals . the bliss which is the product of the union of 81 iivn and Shakti. He is both,. 'Or Rasa' may., -mean the riatniml attacdinienfc enjojinent, and. Virasa detaohinenl from it. The laeaiiiiig.wo'iili. then be : in Him is the'Snpfeiiie Bliss arising froiii liis defcachment from worldly enjoyment. ■ ^^.Tha Stm- *^=Hangsa. ' As fclia sn'ii- dispels darkiiesSj so does

He dispel nescience (Ajnina) and dekisioin ; I ':G/:,'Shrnli""‘‘'Khang Brahma ’'^/Chhi., 4— 10— 5 Brah.,',1— 2 That Thou art.” See Introdnetion. 4 That is, the 'E^a in Him has become Virasa. itKM'Kii’l'lO.N OP TUB SIX OES4TEES Uliiiii’ H (‘OJistaiit and profuse stream of nectar-like ' the Biiapiviin’ iiistriu-ts the Yati ^ of pure mind knowledge liy which he realises tke oneness of the i and the Ihiraiurdimi. He pervades all things as ord, who is the ever-flowing and spreading current manner of bliss known hy the name of Hangsa/f . (FaramH-hangsa/(). •‘Constant ami proCm " (Niraviuihi atitanim) “ Bij shtdiliiuj a stream uf neriar-lihe esmiM sarain vitimncliHii).— -The compound word can I nterpreted in tour ilifTer(>nt ways : 1. ShedditJK a stream of nectar-like essence, 2. The Adlnlra (receptacle) of Sudlia {necta by which is meant the Moon ; Asara is what f stream. Now, what Hows from tlie Moon is silvery ; hence the whole w«srd nseans “ the sih moon ”. This adjective proves that the ipialified transparent like the moon. .Shedding=V imunch * tl. Asiira may, .again, mean “ what is lit Sudhildhara=recej»tiic!e of sweetness, which is a I As appears from the l.'onamentary pmt, thi translated as follows ; “ Hy shetldiug a constant an neetai resembling the silvery lieanis of the Moon, t

THE SIX rEHTEKS AHP fliK SKHPENT roWKK fieiice biMfi»dliarasiiraiit==:iiectftr*lifc« m ji.inlif«,)giiu word* 1%e meaiiiog of Niravadhi would then he “ m all and Afcitanlm wonlii mean powerful in de^^frojiiig the tkrkne.H^ of igfifiniiif*e or delosioii Viiimnchaii should then mean iitteriog 4, SudhSj again, may mean “ rieetar of iiiert^y,” and Sara is essence the essence of liraliiim-iiiaiitra ; and Dlifirfi is a stream (confcionons repetition) of the raereifiil wonl containing the essence of the Bmliiiia*riianfciir. ImirudB the Yati/* pie. (Bliagaviin iiiriiiaia-inater yateh sratma-jniiiam dishati). %?'hose mind intently rentH upon the Dei^ati of Knowledge by whkh^ etc. ^ PmmmMnm (Svfitma-jmliia) : Svatiiss Ji¥atma and Atma^FammStriui ; and Jmlna ^ that by wliieli one knows — namely, the Tamka-brahma-mantra, which leads to a knowledge of the.. .Paramiitinii, and therebv helps the worshipper knowledge of the material world (science). 2 i.e.y who is engrossed in. - ^TMs' k in 'pm^ of Shakti, without whom Shim is Shava (a corpse) and unable to move. THE mx CEHTEES AHIt TfiE I'OWEI, The aboTe pasj%age speaks of the prc^heiiei* nf Aiiifi ivalij and m forth, ^ wilhin-rlie triangle in the Cliaoilni Mu^i^iah, Tfn^ therefore is' below . them mii above Aiitarritiinb Xow, if it. hi? asked how it is that, the Kaiigkak-iiialiiil luiiiiig plavecl the Guni over the ■ AntarMuia,,. the (turn is spoken of placeil above Hangsali ? the answer is that the Aiitsiriitiryi and the Ihimmlt are one and the same*'

. Cf, . (xurii-dhyiina in Kangkalfi-iiialini ^ “ .\fwlitate mi your (joru seated on a.shiniiit? throne (Siihhii^aini) plticed on the excellent Antiiratma betiveeii Niiihi ami Hindu, ’* etc. Also eke-, where: “Meditate on your liiirii, who is liio iiiiaiye of Shiva Himself, as 'Seated on the Hangsa-pillia which is Maiitramaja.” Also ef, the Annada-ksilpa Taiitni ® “ Meditate on jmir Cjiirii in the white Lotus of a thousand petals in the head ; fie is Farfiiim Shiva sealed on the Hangsa among the filaiiieiits/’ On a catefni consideration of tlie above authorities, the ideiititj of Hangsa with Aiitaratmil becomes clear. By the expression “ one’s own who is Parama Shiva,” it is to be understood that. Parama Shiva Himself is the Guru, The following passage, which relates to the Sahiisrfira, shows that Parama Shiva is in the triangle: “Within (or near) it (Sahasrara) is the lightning-like Triangle, and within the Triangle are the two Bindiis whicli make the imperishable Visarga. There in the empty void is Parasoa Shiva,” These conflicting views lead to %lie conclusion that the Guru is within the triangle in the pericarp of the tipfeiirned Lotus , of -twelve petals, below the pericarp of the Sahasrara and inseparable from it. Hits has been made clear in the Padtika-panchaka Stotra. ^ Prom these passages it is not to- be inferred that the Guru is within the triiiiigla in the pericarp of the Sahasrara. The triangular Hangsa is below the middle triangle; otherwise it would conflict with the authority of the Kangkala-mfilini Taiitra,

“ He per^ade$ dll things as their Lord ’’ (Sairulste sarveshafc)— * ia,, in this pericarp ■dwells He who is the Lord of All Now, iPalalallL ^ This quotation is not traceable in PrasiMmakamim Shistrik Edition of this Tantra, See notes to v. 7 of the Paduka-Panchaka, iiKSrnUTUW OF THE MX CEKTKKS by saying that raraiiiH Shiva is there it ha« been sai<5 that Ishvara (Lord) is then*; then why this repetition ? But there is an object in s» duing, as the following qualifying expressions will show, 'i'he Sarvesha (Lord of .\n) is the Hangsai— i.e., He is the Mantra “ lfang-S«/i.” Of. Prapancha-sura : " She whose name is Tattva is Ohinmatrii': when by proximity t> the Light she wishes to create,® She becomes massive tGlmnibhuya) and assumes the form of Hindu. Thmi in time She divides Herself in two; the one on the right is Hindu, and that on the left side is Visarga. The right and left, are respectively distinguished as w«/i; m\ii fftniah.. Hang in the Hindu, and Sah is the Visarga ; Bindu is Puriw/ta, and Msarga is Prakriti ; Hangsah is the union of Prakriti and Puriwha, who pervade the Universe.” The Mahiikali Tantra speaks clearly on the subject (Pafala I): -‘In the empty space® in the Chandra Ma?idala ^ which is within the Sahasriira, adorned with a celestial gateway, are the letters Hang and Halt, over which (meditate on) Him who is pure like rock cry.stal and dressed in pure white silken raiment, and so forth,” Here the letters Hang and Sali are explicitly spoken of.

Or if Hangsa and Parama be read separately as Hangsa and Parama, it would mean “ He who is known as Hangsa and Parama The Author himself speaks of Him as Hangsa/i in the forty-ninth ver.se. Or if the two words be read together, then the meaning would be “ He who is known by the name of Parama-haugsjiA,” by one of the exceptional rules of Harmadharaya Samasa this word having been formed, the word ‘antah’ being omitted. Cy. Agaraa-kalpa-druma : “ He is called Parama-hanefsa/i. nervadine all that is moving and motionless.” 1 Vide anfe, v. S9. The text quoted here differs from that of the Edition publislted by me (See ch. I, vv. 41 — 44, Tantrik Texts, VoL 111). ® Viehikirs^u — “ wishes to distort herself.” Here “ distortion,” or stress, is creation. See Introduction. Fide ante, p. 99. ® Sbunya. The Shunya is the empty space within the Bindu. * The locative is to be read S&mipye saptami — that is, the space is not in, but near, the Chandramaizdala ; otherwise there appears to be a contradiction. CiHTBlS AMD , fUE, SEEPSHT POWgfi I III II III jii^,aiii IT** ^ description of the six centres

The Shaixas call it the abode of Shiva ^ ; the Vais/i-navas call it Parama Puruskt ^ ; others, again, call it the place of Hari-Hara.® Those who are filled with a passion for the Lotus feet of the Devi | call it the excellent abode of the Devi ; and other great sages (Munis) call it the pure As mngs&h, who has in Him all the Devatas (Sarvadevatamaya), and others, are in this pericarp, it is the place of the Devatas of worship of all classes of worshippers, such as Shaivas, Shaktas, etc. _ oi,- n -j- “ The 8haiva8”—i.e., the worshippers of Shiva— call it the place of Shiva. t. „ • , “ The Fafshnaras « call it Farama Ftmiaha — i.e., tne place of the Parama Pnrusha, or Vishwu. “ Others, again ” (Kechid apare)— i.e., others^ who are worshippers of Hari-Hara, or, in other words. United Vishwu and ^iva and not of Shiva alone or Vishnu alone, call it the place ^of HariHara.’’ They do not call it either the place of Han (Vishnu) or of Shiva (Hara) hut the place of their united selves. 2 i.e., the place of Parama Purusha— Vishnu. 3 Yishnn and Shiva.

^ Worshippers of Yishna. ^ ‘ j V u ih tv, i f:tu " (Munlndm apyaaye).— By this the ■shippers of the “ Hangsah ” Mantra who ikrfti-Paru^ha. Ilangsah is tlie union of hence it is the place of Prakn'ti and 1 Muni means “ knower ” and whose Mind is therefo ■state of Meditation. 2 Hangsasya praknti.purui'/iobhayarupatvat. Hang 5/^a, and Sa^ is Praknti. ^ impelled by tbeir Karma. 3 The interpretation o£ Visbvanatha is here adopted, according to which Kha=Brahman. As the term also means the “ air ” or “ ether, the text is canable of translation as “ He is able to roam the sky . That most excellent of men who has controlled his mind * and known this place is never again born in the Wandering, * as there is nothing in the three worlds which binds him. His mind being controlled and his aim achieved, he possesses complete power to do all which he wishes, and to prevent that which is contrary to his will. He ever moves towards the Brahman. V His speech, whether in prose or verse, is ever pure and sweet. In this verse he speaks of the fruit of a complete knowledge of the Sahasrara. The idea sought to be conveyed is that a knowledge of this place should be gained as a whole and in detail.

“ Who has controlled his mind ” (Niyata-nija-chitta)— i.e., he who has controlled and concentrated the inner faculties on this place. Such an one becomes free from Sangsara, or, in other words, he is released from bondage, as there is nothing to bind or attract him in these worlds. By bondage is meant the Mayik bonds of virtue (Partya) and sin (Papa). The Bhagavata says : “ If the action which is the product of the operation of the GrU'ii'as is attributed to tbe self, then such (false) attribution is bondage and Sangsiira and ssrvit r/. Bhagavad-GM: “0 Son of Kunti, Man is boui which is the product of his own nature (Sva-bhava).” i To inhabit this body for the purpose of undergoinj and Puaya (virtue) is bondage. In heaven one enjo; of) Piwya, and in the nether world (Pittala) one .sui and on earth man is .subject to both Papa and Piiwy Tattva-jnani (him who knows the truth) there is ne nor Papa, which are the can.ses of bondage ; his a destroyed. He is in consequence under no I heaven (Svarga), earth (Martya), or nether woi is not truly embodied.^ Such a one stays on ea he has not worked out what he has begun, though living (Jivanmukba), and attain s com the dissolution of the bodv.

The Kulamava Tantra says ; “ 'I’hose Brahman in the heart can acquire neither me; hundred horse sacrifices, nor demerit by Brahmamas.” The Gita (III, 18) also says : ‘ nothing in this world that should or should not a one there is no dependence on any being.” ^ The Subodhini^ interprets this verse “ knower” (Tattvajna.nl) acquire.? no merit bj' t actions nor demerit by the omission thereof. Shrnti® speaks of the destruction of accu Puwya and Papa : “ When Manas, which is now rejecting, is dissolved in That ; when are destroyed (lit., burnt), Sadashiva, who i.s 1 Ch. XVIII, V. 60. ® Xa shariri bhavati — though he has a body, he is not of it. Telang s Translation : “ He has no interest at all in what is done, in what is not done, in this world; nor is any StTvok YIII) (P- H Sacred Books of the ^ That is, Shrldhara-svami’s Commentary on the Gita, frr,Tn^'^ IS from Hangsa Upanw^ad but differs slightly from the published texts of that Upanisliad. (o/. Hangsa/i, ante), i the fire of knowledge c “ Complete power . _ oi i ■ enables him to do everything. By power, or Shakti, is mea' ability to do all he desires to do® and counteract all harm, fly across the air,^ and to become possessed of great powers

speech and of poetic composition. characteristic of the Supreme State. • '• < Khagati ; this is Kaliohara«a’s interpretation ; as to Vishvanatha, see p. 123, n. 3, ante. Here is tiie excellent (supreme) sixteenth Kala of the Moon. She is pure, and resembles (in colour) the young Sun. She is as thin as the hundredth part of a fibre in the stalk of a lotus. She is lustrous^ and soft like ten million lightning flashes, and is down-turned. From Her, whose source is the Brahman, flows copiously the continuous stream of nectar^ (or, She is the receptacle of the stream of excellent nectar which comes from the blissful union of Para and Para).^ Verses 41 and 42 speak of the presence of A.tnakal% Nirva^ia-kala, and Para Bindu, within the triangle in the pericarp of the Sahasrara. He now desires to describe them by their distinctive attributes, and speaks in this verse of the distinctive features of Ama-kala. Emellmt or supreme ’’ (Para) — Le,, She is Chit Shakti. In the Prabhasa-khawfe occurs the following passage : The excellent Maya who maintains the bodies of all that have bodies,’^ b Shangkara reads Nityodita,’^ )r : NTityananda-paramparativimay mean “ in a continuous Para, Shakti. This difference s in which these words may be

mean Para, Pashyanti, Mudhand Para are the Bindurupa imth KaU of the Moon" (Ohandrasya sfeo(ias'hi) to understand that he is speaking of Ama-kalad 3huddha)-f.e., stainless. -o . . mhles," etc. (Shishu-suryya-sodara-kala). By this this Kala is indicated. the hundredth part of a fibre in the stalk of the art of the fibre in the lotus-stalk split lengthwise. snm-oe is ihe Brahman " (Nityananda-parampara).— Ananda is ,d from such .ys that this Ania-kala is LTrddhayashaktirupa, or the Brahman) moving Shakti. Inside it (Ama-kala) is Nirvam-kala, more excellent than the excellent. She is as subtle as the thousandth part of the end of a hair, and of the shape of the crescent moon. She is the erer-existent Bhagavati, who is the Devata who pervades all beings. She grants divine knowledge, and is as lustrous as the light of all the suns shining at one and the same time. In this verse the Nirvana Kala is described. “ Inside it ” (Tadantargata) — i.e., placed in the lap^ of Ama-kala. The Kala has already been described* as the “ crescent seventeenth Kala placed within Ama, and known by. the name of Nirvanakala.” ' ^ More excellent than the exceMenb^^ (Para paratara), — The Amk-kala is excellent ; this is more excellent than Ama. If. ^ Paratparatara ’ be accepted foi’ ^ Para paratara/ then the meaning ^ill be that She is the most excellent.

I She is as subtle . . . hair^^ (Keshagrasya sahasradha vibhajitasyaikangsha-rupa). — She is equal in dimension to the thousandth part of the end of a hair, so very subtle is She. Of the Shafe of the crescent Moon (Ohandrardhamga-samanabhamguravati) — like Amakala she is in shape like the crescent. within Amakala, but within the Chandramandala^ of which the Amakala is one of the digits* I^irvawakala is, he says, Vyapinitattva. ^ See p. 112, anfe^ I S’ 11 il Within its middle space (ie., middle of the Nirvan-akala) shines the Supreme and Primordial Nirvana Shakti^ ; She is lustrous like ten million suns, and is the Mother of the three worlds. She is extremely subtle, and like unto the ten-millionth part of the end of a hair. She contains within Her the constantly flowing stream of gladness,^ and is the life of all beings. She graciously carries the knowledge of the Truth (Tattva) ^to the mind of the sages. He now speaks o£ tke Para-Bindu. ” (Btasyafc) — i.e., of the Nirvam Kala. Middle (Madhya-deshe) . — W itliin the lap ^ The Supreme and Primordial Nirvana Shahti^^ (Parainaphrva-nirvana-shaktife=parama apurva-nirvatia-shakti/i) Paramii ^ i.e., the Supreme Brahman as Shakti. Apurva— i.e.. She before

whom there was nothing, She having appeared at the beginning of creation. Shakti. This state is not free from the multitude of bonds (Pashajala). 3 This word ‘‘ Tattva ” has by Vishvanatha been said to be Shivabhedajnanam — ^^e., the non-distinction between Shiva and Shiva. ^ That is, within the crescent. According to Vishvanatha the locative indicates proximity and means near the middle but slightly above it. as great as the Para or Supreme ”. Vishvanatha says it means She who measures futurity (Para—Uttarakala) ” — that is, all future time is in Her control. “ Shines ” (Vilasati parama}i —i.e., dwells resplendent. “ Mother of the three worlds ” (Tri-bhnvana-ianani)— i.e., She is the origin of the Universe which comprises Svarga, Martya, and Patftla and the like. ® “ Sh-Q extremely subtle ^ like unto the ten~m%lhonih furt of trie end of a hair” (Keshagrasya koii-bhagaikarupa’tisukshma).— As She is like the ten-millionth part of the end of a hair, She is extremely subtle. , , . . 'r “ She contains within Her the constantly dowing stream oj gladness” (Niravadhi-vigalati-praTna-dharil-dhara).— Prema is the tenderness of mind produced by feeling of gladness ; that is qbe holds within Her the stream of excellent nectar which has its origin in the blissful union of Shiva and Shakti, and which flows

“ Is the life of all beings {6s.vYeshimg jiva-bhuta— i.e., am- mated being is but a part of Her. Of. ” 0 Devi, as sparks fly forth from a flame, so does th Parabiudu (as Jiva) issue from Her (Nirvana Shakti), and becomes knowing® when it touches the Barth. ■* ^ ^ ■ t t. By “ Her ” is meant the Shakti who is in the Parabindn, who is both Shiva and Sha,kti; and from Her emanates the Jiva. Nirvana Shakti is situated below Nirvana-kala, and over Nibodhika,® which is Nada-rupa.® Cf. “ Placed within Nnwana (Kala) is the fiery (Vahnirupa) Nibodhika, who is unmanifested NMa’; above it is the supreme Nirvana-Shakti, who is the cause 1 P^rama-She who is coexistant or of equal degree with the ^ Parana, bh the Supreme. This is as applied ! Heaven, Earth, and Netherworld, i Saminayuktah. i.e., Jiva-consciousness. It imes Endowed with a name ’ Name and form a as Sat, Chit and Ananda do Brahman. Of Asti bhati priyaiig rupang iiama ehetyaiigsha Adyang trayang Brahma-rupaiig jagadrupang ^ Yada bhumau patati tada sarhjuayukto bhaTOti, is here spoken of* The Text quoted in from Nim of all and is possessed of the ksfcre of ten million sobs. ^

Her that there is the Brahman ^ who is the chaDgeless Shiva ® it is here that Ko^dal! Shakti enjoys with Paramatma.'’ Nibodhika is a phase of Avyakta-nada (Avyakta-imdatmika^ and is fire-like, Eaghava-bha:^k says; Nada exists in three states. When Tamo-gum is dominant, it is merely sound nnmanifest (Avyakta-nMa)^ in the nature of Bhvani ; when Rajo-gum is more dominant, there is sound in which there is somewhat of a placing of the letters^; when the Sattvagum preponderates, Nada assumes the form of Bindu.”^ Hence Nada, Bindii, and Nibodhika, are respectively the Sun, the Moon, and Pire,^ and their activities are Jnana, Ichchha, and Kriya. Jnana, again, is Fire, Ichchha the Moon, and Kriya the Sun. This has been said in the Sharada. Therefore, insomuch as it has been said that Nirvam Shakti is above the fiery (Vahnirupa) Nibodhika, the wise should conclude that Nirvam-Shakti is placed above the Mandalas of the Sun, the Moon, and Fire. This has been clearly stated in the Kularmva Tantra, in the Para-Brahma-dliytoa, which begins, ‘tThe Bindu-rupa Para 1 Niranjana. This word may either be equal to Ni/^-Panjana {is,, stainless) or KiA+anJana (unaffected by pleasure or pain, unmoved). It is one of the aspects of tbe Brahman.

^Nirvikara, gome read Nirvikalpa, or of unconditioned consciousness. Nirvikalpa is also the last stage of Samadhi, in which there are no (Nir) specific distinctions (Vikalpa) : and no “this” and “that,” appears to he that the letters exist anyhow together in massive undifferentiated form. 6 Tatash oha nada-vindu-nibodhika arkendu-vahni-rupa^. Jnana is Fire, because it burns up all action. When the result of action is realised, action ceases (see note to v. 45). Ichchha is the Moon, because Ichchha is the precursor of creation and is eternal. The Moon contains the Ama-kala, which knows neither increase nor decay. Kriya is the Sun, because like the Sun it makes everything visible. Unless there is striving there cannot be realisation and manifestation. Of, “ As one Sun makes manifest all the Lokas ” (Gita). The Text will be made clearer if an arrangement be made in the following groups : (1) KMa, Sun, Kriya ; (2) Bindu, Moon, Ichchha (3) Kibohhika, Fire, Jnana. But see Introduction. THE SIS GfiNTBBS AND THE SEEI’ENX POWER Within Her is the everlasting place ualled the abode of Shiva/ which is free from Maya, attainable only by Yogis, and known by the name of Nityananda. It is replete with every form of bliss,* and is Pure Knowledge itself.* Some call it the Brahman ; others call it the Hangsa. Wise men describe it as the abode of Vis/mu, and righteous men ^ speak of it as the ineffable place of knowledge of the Atma, or the place of Liberation.

He speaks of the Para-Brahma-sthana Brahma) in the Void within NirvaTia Shakti. Unmani state of Shakti where there is neither Kala nor Kala, time nor space. It is the body of Shiva (Shi vatanu). It is then said Unmanyante Parashiva/i. The following verse which occurs in Padma Parana (Uttara Khanda, ch. 78, v. 43i puts the idea in a more popular form. It says : Shaiva^ Saurash cha Ganeshah Vai^/wava^ Shaktipujaka/t. Mameva prapnuvanti hi var^/tambha/^ sagarang yatha. Shaivas, Sauras, Ga?ieshas, Vai^-Zwavas and Shaktas all verily come to me like rain water the ocean.” which he interprets as Param Akula-padam, or the abode of the Supreme Shiva, who is known as Akula, as Kula is Shakti. It is so called because it is here that the universe finds its rest. “ Within Her ” (Tasja/i madhyantarale)— i.e., within Nirvana i Shakfci in Her form of Param Bindu, i.e., the empty space within « Abode of Shiva ” (Shivapadam).— This is the place of the from Maya” (Amalam)— i.e., free from the impurity of “ Galled ”—i.e., called by those who know the Tattva. “ Attamable only by Yogis” (Yogi-gamyam).— On account of its extreme subtlety, it is beyond the scope of word and mind,

is attainable by Yogis by pure Jnana^ only. “ Some call it ”—i.e., the Vedantists (Yaidantibas) call it. » r«,fitih6Ze” {K:iraapi) - i.e., wonder-inspiring. The place where the Atma is seen or reanseu. “Liberation” (Moksha)— -i.e., where one is Maya by which one is surrounded. Now be good enough to mark the following : which is Prakrit! and Puru.sha is surrounded*! within the triangle in the pericarp of the Lotus petals. So it has been said ; “ In the Satya-loka is the formless and lusi has surrounded Herself by Miiya, and is like a devoid of hands, feet, and the like. She is ^ I Fire. When casting off (TJtsi-ijya) the coverin, Maya, She becomes of two-fold aspect (Dvid Unmukhi,* then on the division or separation Shakti arises creative ideation. ® THIS .SIX ..C.EHTBES AND tHE SEEPEXT POAVER The word “ Satya-loka in the above passage means Sahasrara. Also cf, ^^The afctribiiteless .Hindu is without doubt the Cause (of the attainment) of Siddhis. Some say that the Deva who is one, stainless (Niraiijana), all embracing (Maliapuinz-a) and united with the primordial Shakti as in the form of a grain of gram ^ is Brahma, and by some, again, He is called ; by

others, again, He is called the Deva Rudra.’’ The luminous empty space within the Nirvc'wa Shakti the outer circle of the Parabindu), which is more minute than the ten-millionth part of the end of a hair, is, according to the author, the abode of Brahman (Brahmapada). Cf. Within it " is Parabindo, whose nature it is to create, maintain, and destroy^ The space within is Shiva Himself and Bindn-'^ is Parama-kii^i^ali.’’ Also : The circumference (V'^'itta) is the Kmicialini-Shakti, and She possesses the three Gunas. The space within, 0 Beloved Maheshfuii, is both Shiva and Shakti.’^ ^ This Bindii is, according to some, Ishvara, the Cause of AIL Some Panra-Jiikas call Him Maha-Vi.9/inu ; others call Him Brahma Purushn. Cf. There was neither day nor night, neither the firmament nor the earth, neither darkness nor any other light ; there was That the Brahma-Male, ^ imperceptible to hearing, and the other sources of knowledge united with Pradhtoa.’’® The wSharada*^ says : The eternal Shiva should be known both as Nirga?^a (attributeless) and Sagu^ia (possessed of attributes). He is Nirguna when (considered as) disassociated from the workings of Praknti, but when Sakala {i.e., so associated with Prak?’i'’ti) He is Saguna.’’^ 1 Cha^mka, which under its outward sheath contains two undivided halves.

® That is, the circumference as opposed to the inner space. Jnanar?iava Tantra, XXIV, 21. « Kalika Parana, XXIV, v. 125. ^ And so, also, the Shaktanandataramgha (Ch. 1) says of the Devi that Mahamaya without Maya is Xirgu^xa, and with Maya Sagnwa. DBSCBIP'l'ION OF THE SIX CENTRES Summary of Verses 41 to 49 (ve (tbe SasJmmna Nadi is the Lotus of a 1 petals ; it is white and has its head downward turned ; lents are red. The fifty letters of the Alphabet from A to ch are also white, go round and round its thousand petals times. On its pericarp is Hangsah, and above it is the •ho is Parama-Shiva Himself. Above the Guru are the and Chandra Maadalas, and above them Mahavayu. Over er is placed Brahmarandhra, and above it Mahashangkhini. Mandala of the Moon is the lightning-like triangle within DSSCEIPTION „OM fHE SIX CENTERS This shows that the Biiidu is Sagana Brahmati. We should hnowthat Sagmia Brahman is in reality but one, though He is called by different names according to the inclinations of men. There is no need to go into further details. Summary ow Verses 41 to 49 Above (the end) of the Smhumn^ Nadi is the Lotus of a thousand petals; it is white and has its head downward turned ; its filaments are red. The fifty letters of the Alphabet from A to ia, which are also white, go round and round its thousand petals twenty times.

On its pericarp is Hangsa?i, and above it is the Guru who is Parama-Shiva Himself. Above the Guru are the Suryya and Chandra Ma?^dalas, and above them Mahavayu. Over the latter is placed Brahmarandhra, and above it Mahashangkhini. In the Maridala of the Moon is the lightning-like triangle within which is the sixteenth Kalfii of the Moon, which is as fine as the hundredth part of the lotus-fibre, and of a red colour, with its mouth downward turned. In the lap of this Eala is the Nirva?iaKala, subtle like the thousandth part of the end of a hair, also red and with the mouth downward turned. Below Nirva?^a Kala is the Fire called Nibodhika, which is a form of Avyaktanada.^ Above it (Nibodhika), and within Nirvaaakala, is Para Bindu, which is both Shiva and Shakti. The Shakti of this Para Bindu is the Nirvana Shakti, who is Light (Tejas) and exists in the form of Hangsafe (Hangsarupa), and is subtle like the ten-millionth part of the end of a hair. That Hangsafe is Jiva. Within the Bindu is the void (Shunya) whicii is the Brahmapada (place of the Brahman)*

According to the view expressed in the fifth chapter of the Igama-kalpa-druma and other works, the triangle A-KaTha^ is in the pericarp of the Sahasrara. At its three corners are three Bindus : the lower Bindu at the apex of the triangle is Ha-kara,^ and is male (Puru-Siha) ; and the two ^ That is, the letters arranged in the form of the triangle referred to in V. 4 of Paduka-pauchaka. The Devi is Matnka-mayi. ^ viz,^ Hang representing the Male ” Bindu. Bindus afc tlie corners constitute tlie Visarga in the form Sa i and represent Praknti. Hangsa/^ which is Puriisha and Praknt thus shows itself in the form of three Bind us. In its middle Is Amakala, and in Her lap is Nirva/m-Shakti, and the vacant space within lSrirvtwa"Shakbi is Parjibralinian. It has been said : Within the Mar/!.<iala of the moon in the white Lotus of a thousand petals shines like lightning the triangle AKa-Tha united with Ha-La-K.S'/}a.2 Within it, is the excellent (Para) Biadu (Shunya), placed below Visarga. lu this region is the dowiivvavd-turned sixteenth Kala, of the colour of the rising Sun, in shape like the crescent uioou who discharges a. stream of nectar, and within Her is Para Shakti, possessing the effulgence of ten million suns* She is as subtle as the thousandtli part of the Lotas fibre, and is Chidatmika.^ Within Her is Biudu who is the ISTiranjana Puru-^/za, who is beyond mind ami speech and is Sachchidananda, and Visarga (who is also there) is Prakriti. Hangsa who is both Pnng^ and Praknti shines by His own effulgence.'’

Those who follow this view, place Sa-kara over the Biadu, and place the Guru above Visarga^^ and Biiidu which together make Hangsa/i. But this cannot be right. The N'irva?ia Tantra speaks of the Guru as worshipping the Para Bindu-rupa-Shakti, and as being close to Her and in the act of worpliipping Her. 1'he worshipper should always sit at a level lower than, and in front of the object of worship, and never at a higher level than, and behind the object of worship. Cf. Nirvana Meditate upon the Niraniana Devi within the Satya-loka in the Chintamanignha'^ as 1 That is, literally ‘‘standing Sa,'’ or Visarga in the form Sa. The letter Sa, or more strictly Sa without the vowel, changes into VLarga^ ; ihus, Tejas become Teja/i, Rajas Raja/i. s These Varnas are inside the triangle A-Ka-Tlia. 4 The Male, Puru6f/ia. 5 Lit., Generator of Visarga/i (see note e5, ante, p. 136), for from Sa Visarga comes. 6 Nirvana Tantra, Ch. X. ‘5' The room made of Chintamani stone which grants ail desires, described in the Rqdrayamala and Brahma? 2 da Pui*ana. The Lalita refers to it as being the place or origin of all those Mantras which bestow all desired objects (Chintita).

’aced on the jewelled throne or lion-seat (Simhasana), and on your m-a as being near Her and worshipping Her.” The Mahakali Tantra, moreover, speaks explicitly of the presence of the Guru over the two letters Hang and Sah.i It is to he understood that if there be any texts which differ from, or add to those here adopted, then they must be taken to refer to different This is the end of seventh section. THE BI.K,-".0ENTE1B A'NB ' tHE SERPENT POWER Hi whose imture is purified by the practice of Yama, Niyama, and the like/ learns from the mouth of his Guru the process -which opens the w^ay to the disco-very of the great Liberation. He whose whole being is iminersed in the Brahman then rouses the Devi by Hxing-kara, pierces the centre of the Liihga, the mouth of which is closed, and is therefore invisible, and by means of the Air and Fire (within him) places Her within the Brahmadvara.^ Having described the Chakras ending with the Sahasrara, he now wishes to speak of the union of KundalinT, and preliminary to that he refers to the mode of rousing Kuw{£alinL^ The sense conveyed by this vei'se is that the man who has attained success in Yoga learns from his Guru the process, which consists of contracting the heart, rousing KuwcZalini by the power of the air and fire, and so forth ^ ; and having learned it from the mouth of his Guru, he rouses Ku?i£^alinT, attacking Her with air and fire, and by uttering the Kurchcha “ Hung^’ and piercing the mouth of the Svayambhu Liiiiga places KuricZalini within Brahma^ dvara, or, in other words, within the mouth of the Nadi Chitri^ii.

^ That is, within OhitrmlNMi. ^ In the Yoga-process known as S/^.a^chakrabheda, generall}" described in the Introduction, but which practically must be learned of the Guru. 4 The Commentator Shangkara, citing Goraks^a Sanghita, says that air makes the fire go upwards, and the fire awakens Kutzdalini and She also goes upwards. we is furified” (Sushila)— j.e., the man wao fama and so forth, and has trained himself. Yama, Niyama,” etc- (Y ama-niyama-samaast be observed that it is not merely by and Niyama that perfection in the preliminary attained. But the SMhaka has by practice to tions as lust, anger, and the like, which interI cultivate others, such as controlling the inner lind, and so forth, which are helpful in Yoga ause of this that in v. 54 the Author has used yaih ” in the plural. Practising Yama and the wliinsft Tiiinds ar6 d.istu.rb6ci ' Momes me by Bung^kfira {kinng-km^endiWn, I)eYim).>^ The Agama-kalpa-druma says : Then having tBentallj recited Hangsa, gently contract the mimJ' ^ ft therefore follows that in moving Ku^u^alini the Hangsa Mantra should be uttered. The Author of the Lalifcarahasya, following this, says that in movinoKu9^da]ih^ the Mantra 'Miuog Hangsa/^ should be employed. But, from the fact that the part is to be contracted after the Hangsa Mantra is recited, the intention appears to be that the Jivatrna, which is of the shape of the flame of a lamp, should by the recitation of the Hangsa Maiitra be brought from the heart to the Muladhara, and then moved along with

The Agama-kalpa-druma in a subsequent passage says : Raising and again raising the Shakti \yith the Atma from the abode of Brahma,^ the excellent Siidhaka should (and so forth).’^ This shows that She should be led away along with Atnni. or JiVcitma. The Kali-Kulamrita has: ‘"'Having led Jiva from the heart by the Hangsa Mantra to the Mula Lotus, and having roused the Paradevata Ku/Adalini by Hung-kara/^ The Kangkalamalini says : " 0 daughter of the King of Mountains, having drawn the jivatrna by the Praaava, let the Sadhaka move Prana and Gandha^ with Kunialini by the aid of the ' So’ham ’ Mantra, and make the Devi enter the Svadhis/iifena.” The wise should, from the above texts, understand that the Jivatrna should be brought from the heart by the aid of either the Pra^iava or Hangsa Mantra, and then KuncZalini should be roused by the Kurchcha-bija alone. " The mouth of which is closed,^ etc, (Guptam). — This word may be read either as an adjective qualifying Lirhga, and mean unmanifested by reason of its mouth being closed,^ or may be read as an adverb qualifying places,” and bhen the word would mean imperceptibly.” ^ Shanair akunchayed gudam — that is, by Ashvini-mudra.

^ Brahma is in Muladhara. 3 Mukbambbuja. This may he a mis-script for Mulambuja. 5 On the top of the Lingga is Kadabinda— f.e., Chandra Biiidu. The mouth is the Bindu which Kuwdalini pierces. l)ESCliimON OP THE SIX OENTEES j-ama-kalpa-druma, Panchamashakha, the mode of is d,»=tibed i» aet.il thesj “H.vi.J^. in the Padmasana posture, the two hands should be Thereafter, having mentally recited the Hangsa inus should be gently contracted. One should then se the air by the same way, ^and having raised it let le Chakra, 1 now speak of its process. ,tus is a very beautiful triangle. Inside it is Kama,- B ten million young suns; above Him (Karna), and Svayambhu-Limga, is Kundali Shakti. ^^^so j/. t of excitation by the Kamagni and the action of the 1 - „„ Wq.. RWr is seized with desire for rara- *■“ the p..s.ee O. th. up.«d b.e.ih • Tb.l i., the ehesl ,«i the .me, th.e etos «« Upward and downward airs, ^ 8 Nagini, one of the names of Kuwdah. ^ ft 'TKot. ic tiifi Trikona in the Muladhaia w icisui ^ The passages irj quotation marks are here cited from different hooks on Hat^ajoga. * Retention of breath in Pra^^ayama.

3 Hndayam akunchayet— that is, by Jalandhara Bandha, etc. See Introduction. ^ Sama*rasya, a term used on the material plane to denote sexual union. Plate XV. YONI MUDRA IN SIDDHASANA [Vide p. 209) The Devi who is Shuddha-sattva^ pierces the three Liihgas, and, having reached all the lotuses which are known as the Brahma-naii lotuses, shines therein in the fulness of Her lustre. Thereafter in Her subtle state, lustrous like lightning and fine like the lotus fibre. She goes to the gleaming flame-like Shiva the supreme Bliss, and of a sudden produces the bliss of Liberation. Now he speaks of the mode of the Union of Kundalini (with Shiva). The meaning of this verse, in brief, is that the Devi Kandalini pierces the three Limgas — viz., Svayambhu, Baaa, and Itara ^ — and by so doing makes a passage for Herself ; and when she reaches the lotuses in (or appertaining to) the Nadi called Brahma-nadi she shines in the fulness of Her lustre in these lotuses. Then, when in Her subtle form, fine like the lotus fibre. She approaches Shiva, who is Supreme Bliss ® Itself, and who is in His Bindu form in the pericarp of the Sahasrara, She brings to the Sadhaka the Bliss of eternal Liberation^ when that is least expected.

“Pierces” (Bheda) means making a passage through that which is obstructed. “ Shiiddha-satva.” — Sattva, Ati-sattva, Parama-sattva, Shuddha-sattva, and Vishuddha-sattva, are the five different degrees of ® In the Muladhara, Anahata and Ajna Chakras respectively, Moksh akhy anand ar upam =N ityanandar upa-muktim. Ohaitanya perjadmg the body. i Shuddha-safcfcva is therefore the fourth Cluriya) stage. By Brahmanadi is meant Chitriai The Lotuses are the six Lotuses which are strung upon Ohitrim ’ “ The three Lifhgas” (Limga-trayam).-The three Liihsas already described^ By this we are to understand that the six Ghakras and five Shivas are included. She pierces all these, which altogether make fourteen knots (Granfchi). ^ The Shaktananda-taraihghn- speaks of » Her who goes alone the Channel of Brahman ^ having pierced the fourteen knots ” 3 * T - . Svatantra Tantra speaks of the distinctive features of . 1 , Brahman (NMkala) ^ after having pierced the Shivas^placed in the six Chakras. As She reaches each of the different Chakras, She acquires the beauty characteristic of each Md bewitches Maheshana 5; and having there repeatedly enioyed Him who IS filled with joy, She reaches the Eternal One (Shashby^P^a transpierced (Bhinna), as He is bewitched' The Maya Tantra says : “ The Devi goes along the Shaktimarga, piercing the three Liihgas in the Chakras in each of Her different forms ^ (Tattadrupena), and having attained union (in the Sahasrara) with Nis/ikala (Brahman) She is satisfied.” Tattadrupena— f e., in the forms Vaikhari, Madhyama, and Pashyanti.

It has been said that ^ ''The first state (Bhava) is Vaikhari* and Madhyama is placed in the heart j between the eyebrows is the Pashyanti state, and the Para state is in the Bindu The mean ing of the above quotation is that the four sound-producing ^ Sbariravachchhinna-chaitanja. the ™ “nle“hVw ““ ® Breh«Sand * The Supreme or Nirguwa Brahman. ® That is, the Shiva in the particular Chakra. the LiSL*£ tfat f^m :f bee Commentary on v. 11, ante. (ShabdotpMika) Sbaktis— Para, PashyanfcT, Madhyama, and Vaikkari — are identical with KmidalinT (Ku?^c^alinyabheda-rupa). Hence at the time when Ku^idalini starts to go to Sahasrara She in Her form of Vaikhar! bewitches Svayambhu Limga ; She then similarly bewitches Va?ia-Limga in the heart as Madhyama, and, Itara Lirriga between the eyebrows as Pashyanti, and then when she reaches Para Bindii She attains the stage of Para (Para-bhava). The Method of Chakra-bheda is thus described: ‘^0 Parameshvari, let the Sadhaka carry along with Her the Lotuses which are on the Chitriwij and which have their origin in the mud of blood and fat*^ Let him ^ enter the channel (Nala) ^ on the left, from below, and in this way Chakra-bheda (piercing the Chakra) is effected. After having thus pierced the six Chakras, She along with Jiva should be led as the rider guides a trained mare by the reins.^’

Also c/. The Dev! should be led by the Hangsa Mantra to the Sahasrara through the points of union of the six Chakras (with the Nadi) along the road of Su5?ium^^a.** ‘‘ Gleaming flame-like (Suk^Jima-dhamni pradipe). — The gleam is the Hangsa, which is the luminous energy {Tejas) of the Para Bindu, in its aspect as Nirva?ia Shakti (Nirvamshaktyatmaka), The Paramaj Shiva shines with it. We now describe how the joy of Liberation is brought about. The Devi by dissolving Kundalini in the Para Bindu effects the Liberation of some Sadliakas through their meditation upon the identity of Shiva and Atma in the Bindu. She does so in the case of others by a similar process, and by their meditation on Shakti.'* In other cases, again, this is done by the concentration of thought on the Pararaa PurusAa, and in other case by the meditation of the Sadhaka on the bliss of union in the Bindu of Shiva and Shakti, fat of the body. The process described is Kuwdalini-yoga, or, as it is called in the Tippani of Shangkara, Bhuta-shuddhi. 2 As the Sadhaka, who has taken the Ji^atma from the heart to the Muladhara, and thus identifies himself with KunMini, it is he who enters.

3 That is, the Nadi. ^ Shaktyatmakachintana ; or it may mean meditation on the union of Shiva and Shakti. THE BIX ClNfEES AND THE SEEPEOT POWEE The Maya Tantra says i ; " Those who are learned in Yoga say that it is the union of Jiva and Itma. According to others (le., Shaivas) it is the experience of the identity of Shiva and Atina. The Agauaa-vadis proclaim that Yoga ^ is the knowledge (Jnana) relating to Shakti. Otherwise men say that the knowledge of the Purawa Parusha is Yoga, and others again, the Praknti-vadls, declare that the bliss of union of Shiva and Shakti is Yoga.” » By “ union of Jiva and Atma ” is meant Samadhi. By Yoga is meant that by which oneness is attained with the Paramatma. Having spoken of Samadhi, he then deals with the different kinds of Yoga in Dhyana. By “ bliss of union (Samarasya) of Shiva and Shakti ” is meant the sense of enjoyment arising from the union of male and female.^ The Bnhat Shrlkrama speaks of the manner in which this is to be meditated upon : “ They with the eye of knowledge 5 gee the stainless Kala, who is united with Ohidananda « on Nada. He is the Mahadeva, white like pure crystal, and is the effulgent First Cause (Vimba-rupanidana),^ and She is Para the lovely woman of beauteous body » whose limbs are listless by reason of Her great passion °

-A. IS meant the realisation of the identity «Vat as indicated in the Mahavakya Tat tvam asi (That thou art).” By Parana PurusTia the Pnrus&a in bamkbja Darsbana is meant the Va^sA?^avas understand by it JJ^arayana Knowledge that Shakti is inseparate from Shiva. is the I%a^S*rKnkyiT“^“' *hat Samarasaya ® Ohidananda is Consciousness-Bliss. Bindu^oim^^^^^ reading is Bmdu-rupa-nidana, the First Cause in the By Kala in the above is meant Kuwtklini. V-imba-rupanidana qualifies Para-shiva or Chidananda. Chidananda is the Bindu-rupa Shiva or Para Shiva. It has also been said elsewhere t “ Having united Kundall with the ShOnya-rupa i Parashiva, and having caused the Devi so united to drink the excellent nectar from their union. She by the same way should be brought back to the Kula cavity.” ^ “ Having brought them together and meditated upon Their union, 3 let the Deha-devatS ^ be satisfied with the nectar which flows from such a union.” The Gandharva-malika speaks of a different process : “The Sahasrara is the beautiful and auspicious place of Sadashiva. It is free from sorrow and divinely beautiful with trees which always bear and are adorned by flowers and fruits. The Kalpa Tree ® adds to its beauty. This tree contains all the five “ elements,” and is possessed of the three Gnnas. The four Vedas are its four branches. It is laden with beautiful unfading flowers which are yellow, white, black, red, green, and of variegated colour. Having meditated on the Kalpa Tree in this manner, then meditate upor the jewelled altar below it. 0 Beauteous One, on it is a beantifa bed adorned with various kinds of cloth and Mandara flowers, anc scented with many kinds of scents. It is there that Mahadevi constantly stays. Meditate upon Sadashiva, who is like the pures

The wise and excellent Yogi rapt in ecstasy,^ and devoted to the Lotus feet of his Gruru, should lead Kula-kundali along with Jiva to Her Lord the Parashiva in the abode of Liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarupa Bhagavati.* When he thus leads Kula-Kundalini, he should make all things absorb into Her. Having spoken of the Dhyana-yoga of Kundalini, he nowspeaks of the Samadhiyoga of Kundalini. The substance of this verse is that the wise (Sudhi) and excellent Yogi (Yogindra) intent on the attainment of Samadhi should first of all lead Her who has been roused, who then, taking with Her Jiva, reaches the Brahmadvara, causing the absorption into Herself of everything as She moves along. When She who is the IsAtadevata and the giver of all good fruits is led up to Her Lord and is united with Him, the Para Hindu, she should be meditated upon as the Supreme (Para, i.e., Para Bindu, Pararhbindusvarupam). When She has been led to Her Lord Shiva, the Para-Bindu, and has been united with Hiin, She should be meditated upon as the Ishiadevata who grants good fruit. He should there (in the Sahasrara) dissolve the ParaBindu in the 0hidatma,3 which is in the void within the Bindu, and should meditate upon Her (Kuwdalini) as Shuddhachaitanyarupa.^ He thus realises the identity of Jiva and Atma,

1 Samadhi. Vide Introduction, and post. Commentary. 3 The Devi who is the Chit in all bodies. 3 The Brahman as Chit. l 36 ing conscious witliin. liinisolf tliuti ^ I uui 1^6 (So lium) , uud. having dissolved the Ohifcta he remains unmoved, by reason of his full and all-pervading Knowledge. The Eevered Preceptor (Shrimat Acharyya)i has said : “The wise one should absorb the Karana® Ma-kara into the Chidatma, and realise : ‘ I am Chidatma, I am eternal, pure (Shuddha), enlightened (Buddha), liberated (Mukta) ; I am That which alone is (Sat), without a second (Advaya) ; I am Supreme Bliss wherein is all bliss and Vasudeya’s very self, I am — Om.’ ^ Having realised that the mind (Ohitta) is the discriminator, he absorbs it into its witness.^ Let not the mind (Ohitta) be distracted when it is absorbed into Chidatma. Let him (the Sadhaka) rest in the fulness of his Illumination like a deep and motionless ocean.” “ Ma-kara.”® : This is said for those who are Sadhakas of the Prauava. By .Karatia is here meant Para-Bindu. By “I am Vasndeva ” (Vasudevo’ham) the Vais^wavas are alluded to {vide s< ^l)ocl& of JjibovOttion ' Pure Lotus (Shuddhapadma) attained.

that Siddhi can oi of the Guru. The Sadhaki shelter at his feet. “ Baft in ecstasy ” (Samadhau yatah) {ix, 9) defines Samadhi thus : “ L plation^ in which there is neither ‘ here illumination and is still like the ocean Itself.” ® Also elsewhere: “The Munis declare that the constant realisation of the identity of the Jivatma with the Paramatma is Samadhi, which is one of the eight limbs (Amga) of Yoga.”-! Patanjali defines “Yoga to be the control of the modifications (or functions) of Chitta (Yogash chittavnttinirodha/i.).” Rapt (Yatah)-i.e., he who constantly and with undivided attention practises it. __ ,, .i- “ When he leads Eula-Kundalinl, he should make all things absorb into her ” (Laya-vashat nitva).^ Below is shown the process of absorption : ^ i “0 DeveshI, the Lang-kara® should next be meditated upon in the Triangle j there should also Brahma and then Kama-deva be contemplated. Having fixed Jiva there with the utterance of the Pramava, let him lead the Woman, -v^ho is longing for the satisfaction of Her passion,’ to the place of Her husband, 0 Queen of the Devas. 0 Great Queen, 0 be oved of my life, let him think of Ghrawa (PMhivi), and meditate on the

1 Shankara reads it as Shnklapadma, white lotus. 4 This is from Sharada Tilaka, Cb. XXT, y. 2 5 Vishvanatha reads it as Naya-vashat. 6 Bija of Prithivi. 7 ''\7"isar2ra"ri a sha-katnini. * That is, the BiudU in SahasrSra. ’ ).— The Kularwava Tantra Samadhi is that kind of contemer ‘ here ' nor ‘ not here,’ which is le ocean, and which is the Void adorable Shakti Bakini. O Daughter of the Mountain, 0 Queen of the Gawas,^- 0 Mother, all these should be led into Prithivi.” Also : “ Then, 0 Great Queen, the blessed Prithivi should be absorbed into Gandha, and then, O Daughter of the Mountain King, the Jivatma should be drawn (from the heart) with the Pranava (Mantra), and the Sadhaka should lead PraMa,® Gandha, » and Kundalini, into SvadhisWana with the Mantra So’ham.” And also : “ In its (Svadhis/ithana) pericarp should Varuiia and Hari^ be meditated upon. And, 0 Beauteous One, after meditating on Eakini ® all these and Gandha (smell) should be absorbed into Rasa (taste), and' Jivatma, Kuwdalini, and Rasa, should be moved into Ma-aipura.” And again ; “ 0 thou of beautiful hips « (Sushroni), in its^ pericarp the Sadhaka should meditate upon Fire, and also on Rudra, who is the destroyer of all, as being in company with the Shakti Lakini and beautiful to behold. And, O Shiva, let him next meditate on the lustrous sense of vision, and absorb all these and Rasa (taste) into Rupa (Sight), and thereafter lead Jivatma, Kundalini, and Rupa, into Anahata.”