The Serpent Power

the seppent I poNveR I the secRets of : tAntRic And shAktic yoC|A ARthUR AVAlon (SIR ]ohn wooCiRof fe) THE SERPENT POWER BY THE SAME AUTHOR Principles of Tantra Shakti and Shakta The World As Power : « • Reality Life Mind Matter Causality and Continuity Consciousness Garland of Letters (Studies in Mantra Shastra) The Great Liberation {Mahdnirvdna Tantra) Wave of Bliss [Anandalaharl) Greatness of Shiva {Mahimnastava') Hymns to the Goddess Isha Upanishad THE SERPENT POWER

8HAT-CHAKRA-NIRUPANA AND PADUKA-PANCHAKA 'VVfO WORKS ON LAYA YOGA, TRANSLATED FROM THE SANSKRIT, WITH INTRODUCTION AND COMMENTARY By

(SIR JOHN WOODROFFB) (Fourth Edition) Publishers : GANESH & Co. (MADRAS) Ltd. Printes) by C. Subbarayudu, at the Vasanta Press, The Theosophicaij Society, Adyar, Madras

In my work “ Shakti and Shakta ” 1 outlined for the first time the principles of “ Kundali-Yoga ” so much discussed in some quarters, but of which so little was known. This work is a description and explanation in fuller detail of the Serpent Power (Kundali Shakti), and the Yoga effected through it, a subject occupying a pre-eminent place in the Tantra Shastra. It consists of a translation of two Sanskrit works published some years ago in the second volume of my series of Tantrik Texts, but hitherto untranslated. The first, entitled “ Shatchakranirupana ” (“ Description of and Investigation into the Six Bodily Centres ”), has as its author the celebrated Tantrik Parna- nanda SvamI, a short note on whose life is given later. It forms the sixth chapter of his extensive and unpublished work on Tantrik Ritual entitled “ Shrltattvachintamani This has been the subject of commentaries by among others Shangk^ira and Vishvanatha cited in Volume II of the Tantrik Texts, and used in the making of the present translation. The commentary here translated from the Sanskrit is by Kalicharana. The second text, called “ Paduka-Panchaka ” (“ Five¬ fold Footstool of the Guru ”, deals with one of the Lotuses described in the larger work. To it is appended a transla¬ tion from the Sanskrit of a commentary by Kalicharana. To the translation of both works I have added some further explanatory notes of my own. As the works translated are of a highly recondite character, and by themselves unintelligible to the English reader, I have prefaced the VI

translation by a general Introduction in which I have endeavoured to give (within the limits both of a work of this kind and my knowledge) a description and explanation of this form of Yoga. I have also included some plates of the Centres, which have been drawn and painted according to the description of them as given in the first of these Sanskrit Texts. It has not been possible in the Introduction to do more than give a general and summary statement of the prin¬ ciples upon which Yoga, and this particular form of it, rests. Those who wish to pursue the subject in greater detail are referred to my other published books on the Tantra Shastra. In Principles of Tantra will be found general Introductions to the Shastra and (in connection with the present subject) valuable chapters on Shakti and Mantras. In my recent work, Shahti and ^hakta (the second edition of which is as I write reprinting), I have shortly summarised the teaching of the Shakta Tantras and their rituals. In my Studies in the Mantra Shastra, the first three parts of which have been reprinted from the “ \ edanta Kesari,” in which they first appeared, will be found more detailed des¬ criptions of such technical terms as Tattva, Causal Shaktis, Kala, Nada, Bindu, and so forth, which are referred to in the present book. Other works published by me on the Tantra, including the “ Wave of BUss,” will be found in the page of advertisements. The following account of Purnananda, the celebrated Tantrika Sadhaka of Bengal, afid author of the “ Shat- chakranirtipana,” has been collected from the descendants of his eldest son, two of whom are connected with the work of the Varendra Research Society, Rajshahi, to whose Director, Sj. Akshaya Kumara Maitra, and Secretary, Sj. Radha Govinda Baisak, I am indebted for the following details:

Vll Purnananda was a Rahri Brahmana of the Kashyapa Gotra, whose ancestors belonged to the village of Pakrashi, which has not as yet been identified. His seventh ancestor Anantacharya is said to have migrated from Baranagara, in the district of Murshidabad, to Kaitali, in the district of Mymensingh. In his family were born two celebrated Tantrika SMhakas—namely, Sarvananda and Purnananda. The descendants of Sarvananda reside at Mehar, while those of Purnananda reside mostly in the district of My¬ mensingh. Little is known about the worldly life of Purnananda, except that he bore the name of Jagadananda, and copied a manuscript of the Vishnupuranam in the Shaka year 1448 (a.u. 152()). This manuscript, now in the possession of one of his descendants named Pandit Hari Kishore Bhattacharya, of Raitali, is still in a fair state of preservation. It was brought for inspection by Pandit Satis Chandra Siddhantabhushana of the Varendra Research Society. The colophon states that Jagadananda Sharma wrote the Purana in the Shaka year 1448. This Jagadananda assumed the name of Purnananda when he obtained his Diksha (Initiation) from Brahma- nanda and went to Kamarupa (Assam), in which province he is believed to have obtained his “ Siddhi ” or state of spiritual peifection in the Ashrama, which still goes by the name of Vashishthashrama, situated at a distance of about seven miles from the town of Gauhati (Assam). Purnananda never returned home, but led the life of a Paramahangsa and cohipiled several Tantrika works, of which the Shrltattvachintamani, composed in the Shaka year 1499 (a.d. 1677), Shyamarahasya, Shaktakrama, Tattva- nandataranginl, and Yogasara are known.} His commentary on the Kalikakarakuta hymn is well-known. The Shat- chakranirupana, here translated, is not, however an inde¬ pendent work, but a part of the sixth Patala of the Vlll

Shrltattvachintaniani.! According to a genealogical table of the family of this Tantrika Acharya and Virachara Sadhaka, given by one of his descendants, Purnananda is removed from his present descendants by about ten generations. This work has been on hand some five years, but both the difficulties of the subject and those created by the war have delayed its publication. I had hoped to include some other plates of original paintings and draw¬ ings in my possession bearing on the subject, but present conditions do not allow of this, and I have therefore thought it better to publish the book as it stands rather than risk further delay. Arthur Avalon Ranchi September 20, 1918

Considering the recondite nature of the subject, the first edition published by Messrs. Luzac & Co., London has bad a more rapid sale than was expected, and a call for a second edition has enablecl me to revise the whole work and to make sevei’al corrections and additions both in the Introduction and Text. To this second edition has been added the Sanskrit Text of the works here translated which formerly appeared as Vol. 2 of the Tantrik Texts and which has since gone out of print. This edition also contains in addition to the original coloured plates of the Chakras, a number of half-tone plates taken from Life, showing some positions in Kundalini Yoga. The Introduction deals in a general way with the subject-matter of the Texts translated. I take however this opportunity to say again that it has not been possible to give here a full explanation of such matters, and refer my reader, to my other works dealing with the Tantras and their Ritual,* namely. Principles of Tantra, a work of peculiar value in that it is a translation of the work of a Bengali Pandit himself a Shakta unacquainted with the English language but an inheritor of the old traditions ; as also the second edition of my Shakti and Shakta dealing with ritual, published since the date of my first Preface. The Studies in Mantra Shastra referred to therein has also recently been published under the title of Garland of All such technical terms as Bindu, Nada and the like used in the works translated have been fully ex- ^plained therein as also the general principles of Mantra. It

is necessary also to know with accuracy the exact meaning of the terms Consciousness, Mind, Life, Matter and so forth as used in Vedanta and these have been given in the series of little works under the general caption The World as Power. It is not possible to understand the rationale of Yoga without an accurate understanding of these funda¬ mental terms. It has been rightly said that “ the practical portion of all Yoga, specially of Raja Yoga, is concerned with mental practices. It is therefore absolutely necessary that the student of Yoga should know what his mind is and how it works {Baja Yoga, by Swaral Dayanand, p. 9). I have given a short account of Sarvananda and his life in the Mindusthan Beview. Other works by me on the Shastra are noted in the advertisement sheet at the end of the book. Les Andelys Eure A. Avalon October, 1922 “ We pray to the Paradevata united with Shiva, whose substance is the pure nectar of bliss, red like unto vermilion, the young flower of the hibiscus, and the sunset sky; who, having cleft Her way through the mass of sound issuing from the clashing and the dashing of the two winds in the midst of Sushumna, rises to that brilliant Energy which glitters with the lustre of ten million lightnings. May She, KundalinI, who quickly goes to and returns from Shiva, grant us the fruit of Yoga ! She bein^ awakened is the Cow of Plenty to Kaulas, and the Kalpa Creeper of all things desired for those who worship Her .”—Sharadd Tilaka, xxv, 70, CONTENTS

Preface ....... v Note to Second Edition ..... ix Introduction : , I. Introductory .... I II. Bodiless Consciousness ... 25 III. Embodied Consciousness (Jivatma) . . 49 IV. Mantra ..... 83 V. The Centres or Eotuses (Chakra, Padma) . 103 VI. Practice (Yoga: Laya-Krama) . , 181 VII. Theoretical Bases of this Yoga . . 257 Text (Translation) : Description of the Six Centres (Shat- chakra Nirupana) .... 317 . The Fivefold Footstool (Padukapanchaka) . 489 Text (Sanskrit) ...... i—144

I. The Centres or Lotuses . . Frontispiece II. Muladhara Chakra . . to face III. Svadhishthana ,, J) IV. Manipuraka ,, V. Anahata „ ? j VI. Visuddha * Vll. Ajna VITT. Sahasrara ,, V

IX. Mahabedha according to Hathayogapradipika and Yfimala .... 7) X. Padmasana with LaulikI • • J J XI. Uddiyana Bandha in Siddhasana- —1st stage XII. Uddiyana Bandha in Siddhasana- —2nd Stage XIII. ' Mahabandha . « • XIV. Mulabandha in Siddhasana. • • XV. Yoni Mudra in Siddhasana . • * XVI. Mahamudra . • • XVII. Baddha-Padmasantl . • • THE SIX CENTRES AND THE SERPENT POWER I

The two Sanskrit works licre translated—Shat-chakra- niriTpana (“ Description of the Six Centres, or Chakras ”) and Paduka-Panchaka (“Fivefold Footstool”)—deal with a particular form of Taiitrik Yoga named Kundalini Yoga, or, as some works call it, Bhuta-shuddhi. These names refer to the Kundalini Shakti, or Supreme Power in the human body by the arousing of which the Y"oga is achieved, and to the purification of tile Elements of the body (Bhuta-shuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shat-chakra-bheda, or piercing of the six Centres or Regions (Chakra) or Lotuses (Padma) of Idie body (which the work describes) by the agency of Kundalini Shakti, which, in order to give it an English name, I have here called the Serpent Power.^ Kundala means coiled. The power is the Goddess (Devi) Kundalini, or that whidh is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalini is the Divine Cosmic Energy in ' One of the names of this Devi is Bhujangl, or the Serpent.

bodies {v. post). The Saptabhumi, or seven regions (Lokas)/ are, as popularly understood, an exoteric presentment of the inner Tantrik teaching regarding the seven centres.* The Yoga is called Tantrik for a twofold reason. It will be found mentioned in the Yoga Upanishads which refer to the Centres, or Chakras, and in some of the Puranas. The treatises on Hathayoga also deal with the subject. We find even similar notions in systems other than the Indian, from which possibly in some cases they have been borrowed. Thus, in the Risala-i-haq-iiuina, by Prince Mahomed Dara Shikoh,^ a description is given of the three centres “Mother of Brain,” oi- “Spherical heart” (Dil-i-muddawar); the “Cedar heart” (Dil-i-sanowbari); and the Dil-i-nilofari, or “ Lily heart ”.^ Other references may be found in the works of the Maliomedan Sufis. So some of the Sufi fraternities (as the Naqshbaiidi) are said ^ to have devised, or rather borrowed, from the Indian Yogis the Kundalini method as a means to realization.’ I am told that correspondences are discoverable between the ‘ The seven “ worlds” Bhiih, Bhuvali, Svah, Mahab, Jana, Tapah, Satya. See my ‘‘Wave of Bliss” (Comm, to v. 85). Lokas are what are seen (lokyante)—that is, attained—and are hence the fruits of Karma in the form of particular re-hirth. Satyananda’s ” Comm, on Isha Up.,” Mantra 2. See p. 258. ^ That is, the six Chakras and the upper cerebral ^entre, or Sahas- rara. As to Upanishads and Puranas, see 2 > 08 t. * “ The Compass of Truth.” The author was the eldest son of the Emperor Shah-i-Jehan, and died in a. d. 1659. Its teaching is alleged to be that of the secret doctrine of the “ Apostle of God.” * Chapter I on Alara-i-nasut: the physical plane, or what the Hindus call the Jagrat state. Ed. Rai Bahadur Srisha Chandra Vasu. ® See “ The Development of Metaphysics in Persia,” by Shaikh Muhammad Iqbal, p. 110. * Al-Biruni is said to have translated Patanjali’s w'orks, as also the Sankhya Sutras, into Arabic at the beginning of the eleventh century. ^ The author cited, however, says : “ Such methods of contempla¬ tion are quite unislamic in character, and the higher Sufis do not attach any importance to them.”

Indian (Asiatic) Shastra and the American-Indian Maya Scripture of the Zunis called the Popul Vuh/ My informant tells me that their “air-tube” is the Sushumna; their “ twofold air-tube ” the Nfidls Ida and Pingala. “ Hura- kan,” or lightning, is Kundalini, and the centres arc depict¬ ed by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other com¬ munities; That the doctrine and practice should be widespread, we might expect, if it has a foundation on fact. This form of Yoga is, howavei', in particular associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descrip¬ tions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic ot the Tantrik system, the adepts of which are the custodians of the practical knowledge where¬ by the general directions in the books may be practically applied. The sj^stem is of a Tantrik character also in I’espect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “ soul ” or life, such as the blood,^ the heart and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness—a relic of which notion we also still preserve in such phrases as “ take it to heart ” and to “ learn by heart ”, Sadhaka, which is one of the five functions of Pitta,’ and which is situated in the heart, ^ A translation was, I am told, begun and not finishod by the occultist James Uryse in Lucifer, the old Tbeosophical journal, which I have not seen. * Cf. the Biblical saying, “ The blood is the life ’ See p. 12 of the Introduction to the third volume of my Tantrik ^ Texts (Prapanchasara Tantra).

indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested ^ that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness arc to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasriira), which they describe, though the heart is also recognized as a seat of the Jlvfitina, or embodied spirit, in its aspect as vital principle or Prana.^ It is for the reasons mentioned that the first verse of the Shat-chakra-nirupana here translated speaks of the Yoga which is to be achieved “ according to the Tantras ” (Tantranusarena)—that is, as Kallcharana, its Comniejita- tor, says, “ following the authority of the Tantras Recently some attention has been given to the subject in Western literature of an occult kind. Generally its authors and others have purported to give what they under¬ stood to be the Hindu theory of the matter, but with con¬ siderable inaccuracies. These are not limited to works of the character mentioned. Thus, to take but two instances of these respective classes, we find in a well-known Sanskrit dictionary “ that the Chakras are defined to be “ circles or depressions {sic) of the body for mystical or chiromantic pur¬ poses,” and their location has in almost every particular been * Kaviraja Kunjalala Bhishagavatna in his edition of tlio Sushriita Samhita. Another explanation, however may be given—namely, that during man’s history the importance of the various perceptive centres has in fact varied. ® According to some Indian views, the brain is the centre of the mind and senses, and the heart that of life. Charaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or organs. According to Sushruta, the heart is the seat of sensations. ® Professor Monier Williams’ Sanskrit Dictionary, suh voce “Chakra”.

wrongly given. The Muladhara is inaccurately described as being “ above the pubis N®r is the Svadhishtbana the umbilical region. Anahata is not the root of the nose, but is the spinal centre in the region of the heart; Vishuddha is not “ the hollow between the frontal sinuses,” but is the spinal centre in the region of the throat. Ajna is not the fontanelle or union of the coronal and sagittal sutures, which are said to be the Brahmarandhra,‘ but is in the position allotted to the third eye, or Jnanachakshu. Others, avoiding such gross errors, are not free from lesser in- accui'acies. Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a “ force ” which “ cannot be energised until Ida and Pingalfi have preceded it,” which “ passes to the accompaniment of violent shock through each section of the spinal marrow,” and which, on the awakening of the sacral plexus, passes along the spinal cord and impinges on the bi'ain, with the result that the ueopyhte finds himself to be an unembodied soul alone in the black abyss of empty space, struggling against dread and terror unutterable ”. He also writes that the “ current ” of Kundalini is called Nadi; that the Sushumna extends as a nerve to the Brahmarandhra; that the Tattvas are seven in number ; and other matters which are inaccurate. The Sushumna is not a “ force,” ^ and does not pass and impinge upon anything, but is the outer of the three Nadls, which form the conduit for the force which is the arousing of the Devi called Kundalihi, the Cosmic Power in bodies, which force is not itself a Nadi, but passes through the innermost, of Chitrini Nadi, which terminates at the A term which is also employed to denote the Brahmanadi, in that the latter is the passage whereby the Brahmarandhra in the cerebrum IS attained. Except in the sense that everything is a manifestation of power.

twelve-petalled lotus below the Sahasrara, from which ascent is made to the Brahmaiiandhra. It would be easy to point out other mistakes in writers who have referred to the subject. It will be more profitable if I make as correct a statement as my knowledge admits of this mode of Yoga. But I desire to add that some modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic or physiological standpoint. To do so is not merely to mis* represent the case, but to give it away; for physiology does not know the Chakras as they exist in themselves—that is, as centres of consciousness—and of the activity of SCikshma Prana-vayu or subtle vital force ; though it does deal with the gross body which is related to them. Those who ap¬ peal to physiology only are likely to return non-suited. We may here notice the account of a well-known “ Theosophical ” author^ regarding what he calls the “ Force centres ” and the “ Serpent Fire,” of which he writes that he has had personal experience. Though its author also refers to the Yoga Shastra, it may perhaps exclude error if we here point out that his account does not profess ta be a representation of the teaching of the Indian Yogis (whose competence for their own Yoga the author some¬ what disparages), but that it is put forward as the Author’s own original explanation (fortified, as he conceives, by certain portions of Indian teaching) of the personal experience which (he writes) he himself has had. This experience appears to consist in the conscious arousifig of the “Serpent Fire,” “ with the enhanced “ astral ” and mental vision which he ’ ” The Inner Life, ” by C. W. Leatlbeater, pp. 443-478, First Series. * This and the following notes compare his and the Indian theory. The Devi or Goddess is called Bhujangl or Serpent because at the lowest centre (Muladhara) She lies “ coiled ” round the Linga. ‘‘ Coiled ” =at rest. The Cosmic Power in bodies is here at rest; when roused it is felt as intense heat.

believes has shown him what he tells us.- The centres, or Chakras, of the human body are described to be vortices of “ etheric ” matter" into which rush from the “astral”^ world, and at right angles to the plane of the whirling disc, the sevenfold force of the Logos bringing “ divine life ” into the physical body. Though all these seven forces operate on all the centres, in each of them one form of the force is greatly predominant. These inrushing forces are alleged to set up on the surface of the “ etheric double ” * secondary forces at right angles to themselves. The primary force on entrance into the vortex radiates again in straight lines, but at right angles. The number of these radiations of the primal force is said to determine the number of “ petals ” ’ (as the Hindus call them) which the “ Lotus ’ or vortex exhibits. The secondary force rushing round the vortex produces, it is said, the appearance of the petals of a flower, or, “ perhaps more accurately, saucers or shallow vases of wavy iridescent glass ”. In this way—that is, by the sup¬ position of an etheric vortex subject to an incoming force of the Logos—both* the “ Lotuses ” described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svadhishthana centre a six-petalled lotus at the spleen,^ and corrects the number of petals of .the lotus in the head, which he says is not a thousand, as the books of this Yoga say, “ but exactly 960 The “ etheric ” centre wdiich keeps alive the physical vehicle ^ Certain Siddhis or occult powers are ‘"it each centre as the practitioner works his way upw’ards. The petals of the lotus are Prana-shakti manifested by Prana- yayu or vital force. Each lotus is a centre of a different form of matter ” (Bhuta) there predominant.—A.A. ^ This is a "Western term.—A.A. ^ Not mentioned in the account here given.—A.A. ' See last note but three. So little attention seems to be given to exactitude in this matter that one of the letters is dropped in oi'der to make 1,000 petals—that is, 50X20. “ Thousand ” is, here, only symbolic of magnitude.—A.A.

is said to coiTespond with an “ astral ’’ centre of four dimen¬ sions, but between them is a closely woven sheath or web composed of a single compressed layer of physical atoms, which prevents a premature opening up of communication between the planes. There is a way, it is said, in which these may be properly opened or developed so as to bring more through this channel from the higher planes than ordinarily passes thereby. Each of these “ astral ” centres has certain functions : at the navel, a simple power of feeling ; at the spleen, “ conscious travel ” in the astral body; at the heart, “ a power to comprehend and sympathise with the vibra¬ tions of other astral entities ” ; at the throat, power of hearing on the astral plane ; between the eyebrows, “ astral sight ” ; at the “ top of the head,” perfection of all faculties of the astral life.^ These centres are therefore said to take the place to some extent of sense organs for the astral body. In the first centre, “ at th6 base of the spine,” is the “ Serpent Fire,” or Kundalini, which exists in seven layers or seven degrees of force.'’ This is the manifestation in etheric matter, on the physical plane, of one of the great world forces, one of the powers of the Logos of which vitality and electricity are examples. It is not, it is said, the same as Prana, or vitality.’’ The “ etheric centres ” when fully aroused by the “ Serpent Fire ” bring down, it is alleged, into physical consciousness whatever may be the quality inherent in the astral centre which corresponds to it. When vivified by the “ Serpent Fire ” they become gates of connection between the physical ^ Certain Siddhis are said to be gained at each centre. But the top of the head is far beyond the ” astral ’’ life. There Samadhi, or union with the Supreme Consciousness, is had.—A.A. “ Parashabda which is Kundalini in Her aspect as cause of all sound has seven aspects from Kundall to Bindu.—A.A. * Kundall is Shabdabrahman or the " Word (Vak) ” in bodies, and is in Her own form (Svarflpa) Pure Consciousness, and is all Powers (Sarvashaktimayl). Kundalini is in fact the cosmic energy in bodies and as such the cause of all and though manifesting as, is not confined to, any of Her products.- A.A.

and “ astral ” bodies. When the astral awakening of these centres first took place, this was not known to the physical consciousness. But the sense body can now “ be brought to share all these advantages by repeating that process of awakening with the etheric centres ”. This is done by the arousing through will-force of the “ Serpent Fire,” which exists clothed in “ etheric matter in the physical plane, and sleeps ^ in the corresponding etheric centre—that at the base of the spine ”. When this is done, it vivifies the higher centres, with the effect that it brings into the physical con¬ sciousness the powers which were aroused by the develop¬ ment of their cdrresponding astral centres. In short, one begins to live on the astral plane, which is not altogether 'an advantage, were it not that entry into the heaven world is said to be achieved at the close of life on this plane.'^ Thus, at the second centre, one is conscious in the physical body “ of all kinds of astral infiuences, vaguely feeling that some of them are friendly and some hostile without in the least knowing why ”. At the third centre one is enabled to remember “ only {)artially ” vague astral journeys, with sometimes half-rejnembrance of a blissful sensation of flying through the air. At the fourth centre man is instinctively aware of the joys and sorrows of others, sometimes repro¬ ducing in him,self their physical aches and pains. At the arousing of the fifth centre he hears voices “ which make all kinds of suggestions to him ”. Sometimes he hears music “ or other less pleasant sounds Full development secures ' -- « ^ Kundalinl is called the Serpent (Bhujangl). She sleeps in the Miiladhara. As to what She is, see last note. She sleeps because She 18 at rest. Then man’s consciousness is awake to the world, Her creation, in which She is immanent. When Slie awakes and Yoga is completed man sleeps to the world and enjoys super-worldly experience. The end of Kundall Yoga is beyond all Heaven worlds. No Yogi seeks Heaven ” but union with that which is the source of all worlds. According to the text translated, the sound of the Shahdabrahman IS heard at the Anahata, or fourth centre.—A.A.

clairaudience in* the “ astral ” plane. The arousing of the sixth centre secures results which are at first of a trivial character, such as “ half seeing landscapes and clouds of colour,” but subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an “ etheric ” flexible tube which resembles “ the microscopic snake on the head-dress of the Pharaohs ”. The Power to expand or control the eye of this “ microscopic snake ” is stated to be the meaning of the statement, in ancient books, of the capacity to make oneself large or small at will.^ When the pituitary body is brought into working order, it forms a link with the astral vehicle, and when the Fire reaches the sixth centre, and fully vivifies it, the voice of the “ Master ” (which in this case means the higher self in its various stages) is heard.^ The awakening of the seventh centre enables one to leave the body in full consciousness. “ When the fire has thus passed through all these centres in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the hegCVen world * at the end of the life on the astral plane.” vThere are some resemblances between this account and the teaching of the Yoga Shastra, with which in a general way the author cited appears to have some acquaintance, and which may have suggested to him some* features of his account. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concentration on them is full of danger. What these are is not stated. There is no centre lower, that I am aware ' There is no mention of such a “ snake ”. The Siddhis Anima, etc., do not depend on it. It is consciousness which identifies itself with the small or the great.—A.A. ® As the text hero translated says, the Ajna is so called because liere is received the command of the Guru from above.—A.A. ■’ See note 2, page 9 ante.

of, than the Mtiladhara (as the name “ lOot-centre ” itself implies), and the only centre near to it which is excluded, in the above-mentioned account, is the Apas Tattva centre, or Svadhishthana. Next there is the Force, “the Serpent Fire,” which the Hindus call KundalinI, in the lowest centre, the Mfdadhara. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yoga- bala),’ is said to exalt the physical consciousness through the ascending planes to the “heaven world”. To use the Hindu expression, the object and aim of Shat-chakra-bheda is Yoga. This is ultimately union with the Supreme Self or Paramatma; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “heaven world” of which the author speaks. Yogis are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogis at all. What, according to this theory, manifested force apparently does is this: it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by theVivifying influence of the aroused force. Further, as I have else¬ where pointed out,' the Yogis say that the piercing of the ^Witli the aid of bodily piii’itication, \v. 2 }ost). certain Asnnas and Mudra.s In the first edition of my Mahanii'vana Tantra, CXXIV.

Brahmagranthi or “ knot ” ^ sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nabhipadnia). To use Hindu terms, the Sadhaka must be competent (Adhikaii), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by the author, go beyp 5 id-R)ny mentioned tp_ jne. hy-J^ians_^he^ who seem to be in general unaware of the subject of “phallic sorcery,” to which reference is made by the author, who speaks of Schools of (apparently Western) “ Black Magic ” which are said to use Kundalinl for the purpose of stimulat¬ ing the sexual centre. Another author says: ® “ The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phantasmal world, or ruin his soul by the foul practices of phallic sorcery—as thousands of misguided people are doing even in this age.” Is this so ? It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to. And it may be that the Commentator Lakshmidhara alludes to this when he speaks of Uttara Kaulas who arouse Kundalinl in the Miiladhara to satisfy their desire for world-enjoyment and do not attempt to lead Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss. Of such, a Sanskrit verse runs “ they are the #rue prostitutes I have, however, never heard Indians refer to this matter, probably because it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would ‘There are three "knots” which have to be pierced or centres where the force of Maya is particularly strong. *" The Apocalypse Unsealed, ” p. 62.

undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practises this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “ astral ” or similar experiences.’ His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishtha), and in¬ spired by a desire for union with It, which is Liberation. What is competency for Tantra (Tantrashastradhikara) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (elitendriya), abstaining from injury to all beings (Sarvahimsavinirmukta), ever doing good to all (Sarvapranihite ratah), pure (Shuchi); a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmish- thah, BrahmavadI, Brahml, Brahmaparayana), and who is a non-dualist (Dvaitahina). “ Such an one is competent in this Scripture, otherwise he is no Sadhaka ”. (So’smin shastre, dhikaii syat tadanyatra na sadhakah.) With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII post), concentration on the lower centres ' associated with the passions may, so far from rousing, quiet,'/ them. It is quite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. To speak, however, of concentration on the sexual centre isi itself misleading, for the Chakras are not in the gross body,! and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centres may have ultimate relation with gross physical function. Doubtless, * Those who do practise magic of the kind mentioned, work only in the lowest centre, have recourse to the Prayoga, which leads to Nayika Siddhi, whereby commerce is had with female spirits and the like. The process in this work described is one upon the path of Liberation and has nothing to do with sexual black magic.

also, there is a’ relationship and correspondence between |the Shaktis of the mental and sexual centres, and the force |of the latter, if directed upwards, extraordinarily heightens aJljcaeDtal and physical functioning.* In fact those who are “ centred ” know how to make all their forces converge upon the object of their will, and train and then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this inethod is liable to be accompanied by certain inconveni¬ ences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikan). There are, on the other hand, many substantial points of difference between the account which has been sum¬ marized and the theory which underlies the form of Yoga with which this work deals. The terminology and classi¬ fication adopted by that account may be termed “ Theo- sophical”^; and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems, it must by no means be assumed that the connotation even in such cases is always exactly the same. For though “ Theosophical ” teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian terms which it employs is not always that given to these terms by Indians themselves. This is sometimes confusing and misleading, a result which would have been avoided had the writers of this school adopted in all cases their own nomenclature and • ' ’ Mind, Breath and Sexual function are interconnected. The aim of the Yogi is to carry “ his seed high” to be Crddlivaretas as it is ' called. For this purpose the Viparlta Mudrils are designed. ® I am awai'e that the Theosophical Society has no official doctrine. What I call “ Theosophical ” are the theories put forward by its leading exponents and largely accepted by its members. I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines. Theosophy, in its general sense, is not necessarily wholly identified. INTRODrCTION definitions.’ Though for the visualization' of our concep¬ tions the term “ planes ” is a convenient one, and may be so employed, the division by “ principles ” more nearly adumbratep the truth. It is not easy for me to correlate with complete accuracy the Indian and Theosophical theories as to man’s principles. It has, however, been ^stated ^ that the physical body has two divisions, the t‘ dense ” and “ etheric ” body ; that these correspond to the knnamaya and Pranamaya Koshas, and that the “ astral ’’ body corresponds to the Kamik or desire side of the Mano- /juayakosa or mental sheath. Assuming for argument the alleged correspondence, then the “etheric centres” or Chakras, according to this account, appear to be centres of energy of the Prana-vayii or Vital Force. The lotuses are also this and centres of the universal consciousness. |Kundalini is the static form of the creative energy in bodies twhich is the source of all energies, including Prana. Accord¬ ing to this author’s theory, KundalinI is some force which is distinct from Prilna, understanding this term to mean vitality or the life-principle, which on entrance into the body shows itself in various manifestations of life which arc the minor Pranas, of which inspiration is called by the general name of the force itself (Prana). Verses 10 and 11 say of Kundalini: “ It is She who maintains all the beings (that is, Jiva, Jivatrna) of the world by means of inspiration and expiration.” She is thus the Prana Devatil, but, as She is (Comm., vv. 10 and 11) Sftshti-sthiti-layatmika, all * Thus, the Theosophical Sanskritist Srlsha Chandra Vasu, in his

ethereal duplicate ” (p. 85). According to the ordinary Indian use of that term the Linga Sharira is the subtle body—that is, the Antah- karana and Indriyas—vehicled by the Tanmati-as, or according to ano¬ ther account, the five Pranas. Elsewhere (p. 51) it is called the “ Astral ” body, and some statements are m.ade as to the Chakras which are not in accordance with the texts with which I am acquainted. ® ” Ancient Wisdom,” p, 176, by Dr. A. Besant.

forces therefor^ are in Her. She is, in fact, the Shabda- brahman or “Word” in bodies. The theory discussed appears to diverge from that of the Yogis when we consider the nature of the Chakras and the question of their vivifi^ cation. According to the English author’s account, the Chakras are all vortices of “ etheric matter,” apparently of the same kind and subject to the same external influence of the inrushing sevenfold force of the “ Logos ” but differ¬ ing in this, that in each of the Chakras one or other of their sevenfold forces is predominant. Again, if, as has been stated, the astral body corresponds with the Manomaya- kosa, then the vivification of the Chakras appears to be, according to this account, a rousing of the Karnik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centres of consciousness, vitality and; Tilttvik energy. Each of the five lower Chakras is the* centre of energy of a gross Tattva—that is, of that form of Tattvik activity or Tanmatra which manifests the Maha- bhiita or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all. Nor, as stated, is the splenic centre included among the six Chakras which are dealt with here, t In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit Alphabet,^ and the number of the petals of any specific lotus is determined by^ the disposition of the subtile “ nerves ” or Nadis around it. These petals, further, bear subtile sound-powers, and are fifty ^ in number, as are the letters of the Sanskrit Alphabet. This Sanskrit work also describes certain things which are gained by contemplation on each of the Chakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power ‘ Which are sometimes given as 50 and sometimes aiS.61.

of speech and fame. Some of these and other qualities arei results common to concentration on more than one Chakra. 1 Others are stated in connection with the contemplation upon one centre only. Such statements seem to be made, not necessarily with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular centre, but by way of praise for increased self-control, oi* Stuti-vada; as where it is said in v. 21 that contemplation on the Nabhi-padma gains for the Yogi power to destroy and create the world. It is also said that mastery of the centres may produce various Siddhis or powers in respect of the predominating elements there. And this is, in fact, alleged.^ Pandit Ananta Shastrl says :' “ We can meet with several persons every day elbowing us in the streets or bazaars who in all sincerity attempted to reach the highest plane of bliss, but fell victims on the way to the illusions of the psychic world, and stopped at one or the other of the six Chakras. They are of varying degrees of attainment, and are seen to possess some power which is not found even in the best intellectuals of the ordinary run of mankind. That this school of practical psychology was working very well in India at one time is evident from these living instances (not to speak of the numberless treatises on the subject) of men roaming about in all parts of the country.” The mere rousing of the Serpent power does not, from the spiritual Yoga standpoint, amount to in^ch. Nothing, however, of real moment, from the higher Yogi’s point of view, is achieved until the Ajna Chakra is reached. Here, again, it is said that the Sadhaka whose Atma is nothing but a ^ See Yogatattva Upanishad, where contemplation on the Earth centre secures mastery over earth, etc. At the same time it points out that these ” powers ” are obstacles to Liberation. * Anandalaharl, p. 85. THE SIX CENTRES AND THE SERPENT POWER meditation on this lotus “becomes the creator, preserver and destroyer of the three worlds ”; and yet, as the com¬ mentator points out (v. 34), “This is but the highest Prashamsa-vada or Stutivada, that is, complement—which in Sanskrit literature is as often void of reality as it is in our ordinary life. Though much is here gained, it is not until the Tattvas of this centre are also absorbed, and complete knowledge ^ of the Sahasrara is gained, that the Yogi attains that which is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Chitta on the Shivasthanam, the Abode of Bliss. It is not to be supposed that simply because the Serpent Fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga. There are other points of difference which the reader will discover for himself, but into which I do not enter, as my object in comparing the two accounts has been to establish a general contrast between this modern account and that of the Indian schools. I may, however, add that the differences are not only as to details. The style of thought differs in a way not easy shortly to describe, but which will be quickly recognized by those who have some familiarity with the Indian Scriptures and mode of thought. The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst the Rt. Rev. Leadbeater attributes the ’ This, it is obvious, comes only after long effort, and following on less complete experiences and results. According to Indian notions, success (Siddhi) in Yoga may be the fruit of experiences of many pre¬ ceding lives. KundalinI must be gradually I’aised from one centre to another until she reaches the Lotus in the cerebrum. The length of time required varies in the individual—it may be years ordinarily or in exceptional cases months. INTRODUCTION j)owei* of becoming large or smalLat will (Anima and Mahima Siddhi) to a flexible tube or “ microscopic snake ” in the forehead, the Hindu says that all powers (Siddhi) are the attributes (Aishvarya) of the Lord Ishvara, or Creative Con¬ sciousness, and that in the degree that the Jiva realizes that consciousness ’ he shares the powers inherent in the degree of his attainment. That which is the general characteristic of the Indian systems, and that which constitutes their real profundity, is the paramount importance attached to Consciousness and its states. It is these states which create, sustain and destroy the worlds. Brahma, Vishnu and Shiva are the names for functions of the one Universal Consciousness I operating in ourselves. And whatever be the means em-| ployed, it is the transformation of the “ lower ” into! “ higher ” states of consciousness which is the process and ! fruit of Yoga and the cause of all its experiences. In this and other matters, however, we must distinguish both practice and experience from theory. A similar experience may possibly bo gained by various modes of practice, and an experience may be in fact a true one, though the theory which may be given to account for it is incorrect. The following sections will enable the reader to pursue the comparison for himself. As regards practice I am bold that KundalinI cannot be roused except in the MfiladlUlra and by the means here indicated, though this may take place by accident when by chance a person has hit upon the necessary positions and conditions, but not otherwise. Thus the story is told of a ’ As this is by the Devi’s grace, She is called “ the giver of the eight Siddhis ” (Ishitvildyashtasiddhida). See Trishatl, II. 47. She gives Aishvarya.

JnaB bomg found whose body was as cold as a corpse, though jthe top of the head was slightly warm. ( Thi s is the state: ili..KundalI-yoga, Samadhi.) He was massaged with ghee (clarified butter), when the head got gradually warmer. The^ warmth descended to the neck, when the whole body re-jf gained its heat with a rush. The man came to conscious¬ ness, and then told the story of his condition. He said he f had been going through some antics, imitating the posture! ^of a Yogi, when suddenly “ sleep ” had come over him. It ^as surmised that his breath must have stopped, and that,^ )eing in the right position and conditions, he had un¬ fittingly roused Kundali, who had ascended to Her cerebral (centre. Not, however, being a Yogi he could not bring her down again. This, further, can only be done when the Nadls {v. post) are pure. I told the Pandit (who gave me this story, who was learned in this Yoga, and whose brother practised it) of the case of a European friend of mine wha was not acquainted with the Yoga processes here described, though he had read something about Kundali in translation of Sanskrit works, and who, nevertheless, believed he had roused Kundali by meditative processes alone. In fact, as he wrote me, it was useless for him as a European to go into the minutise of Eastern Yoga. He, however, saw the “ nerves ” Ida and Pingala (v. post), and the “ central fire ” with a trembling aura of rosy light, and blue or azure light, and a white fire which rose up into the brain and flamed out in a winged radiance on either side of the head. Fire was seen flashing from centre to centre with such rapidity that he could see little of the vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike—that is, palest azure —and Pingala red or rather pale rosy opalescence. Kundali appeared in vision as of intense golden-like white fire rat her burled spirally. Taking the centres, Bushumna, Ida arid

Mngala, to be symbolized by the Caduceus of Mercury,’ the little ball at the top of the rod was identified with the Sahas- rai-a or pineal gland,® and the wings as the flaming of auras on ^ach side of the centre when the fire strikes it. One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, and it ran up, and he was “ in fountain of fire,” and felt, as he said, “ the flames spread¬ ing wingwise about my head, and there was a musical clashing as of cymbals, whilst some of these flames, like emanations, seemed to expand and meet like gathered wings over my head. I felt a rocking motion. I realy felt Mghtened, as the Power seemed something which could consume me.” My friend wrote me that in his agitation he forgot to fix his mind on the Supreme, and so missed a divine adventure. Perhaps it was on this account that he said he did not regard the awakening of this power as a very high spiritual experience or on a level with other states of consciousness he experienced. The experience, however, \ convinced him that there was a real science and magic in the Indian books which treat of occult physiology. The Pandit’s observations on this experience were as follows: If the breath is stopped and the mind is carried downwards, heat is felt. It is possible to “ see ” Kundalini with the mental eye, and in this way to expex’ience Her without actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed. Kundalini may have thus bee^ seen as Light in the basal centre (Muladhara). It was the mind (Buddhi) {v. post) which perceived Her, but as the experience!’ had not been ’ In which the rod is the central channel (Sushumntl), which is inter¬ laced by the Ida and Pingala sympathetica, the points of section being at the centres. The two wings at the top are the two lobes or petals of the Ajna Chakra. * Here I differ. The Sahasrara is at the top of the skull or upper brain. The pineal gland is much lower in the region of the AjnSi Chakra. THE SIX CfBNTRES AND THE SERPENT POWER taiUgilt the praotiee he got confused. There is one simple teat whether the Shakti is actually’ aroused. When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others. When the Shakti (Power) has reached the upper brain (Sahasrara) the whole body is cold and corpse-like; except the top of the. skull, where some warmth is felt, this being the place where! the static and kinetic aspects of Consciousness unite. The present work is issued, not with the object of establishing the truth or expediency of the principles and methods of this form of Yoga, a matter which each will determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject. An understanding of the recondite matters in the treatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious doctrines which underlie this work, and a knowledge of which in his reader is assumed by its author.

will deal firstly with the concepts of Consciousness ‘ and of the unconscious, as Mind, Matter and Life and with their association in the Embodied Spirit or Jivatma. Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Microcosm (Kshudra-brahmanda), which is a replica on a small scale of the greater world. For as is said in the Vishvasara Tantra, What is here is elsewhere. * For the motmios of this term as here used, see my Shakti and INTRODUCTION 2S What is not here is nowwhere ” (Yad ihasti tad anyatra yannehasti na tat kvachit). After an account of the “ Word’* and the letters of speech, I conclude with the method of in¬ volution or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered. It is necessary to explain’ and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Commentator says in V. 89, when dealing with the practice of Yoga, the rule is that things dissolve into that from which they originate, and the Yoga process here described is such dissolution (Ijaya). This return or dissolution process ^Nivritti) in Yoga will not be understood unless the forward or creative (Bravritti) process is understood. Similar considerations apply to other matters here dealt with. So also will a short analysis of the Shakta doctrine of Power be of value. All that is manifest is Power (Shakti) as Mind, Life and Matter. Power implies a Power-Holder (Shaktiman)i There is no Power-Holder without Power, or Power with-\ out Power-Holder. The Power-Holder is Shiva. Power is Shakti, the Great Mother of the Universe. There is no Shiva without Shakti, or Shakti without Shiva. The two as they are in themselves are one. They are each Being, Consciousness and Bliss. These three terms are chosen to denote ultimate Reality, because Being or ‘ Is-ness ’, as distinguished from particular |^rms of Being, cannot be thought away. ‘To be ’ again is “to be conscious “ and lastly perfect Being-Consciousness is the Whole, and un¬ limited unconstrained Being is Bliss. These three terms stand for the ultimate creative Reality as it is in itself. By the imposition upon these terms of Name (Nama) and Form (RUpa) or Mind and Matter, we have the limited Being-Consciousness and Bliss which is the Universe. 24 THE SIX CENTRES AND THE SERPENT POWER What then • of Power when there is no Universe ? It is then Power to Be, to self-conserve and resist change. In evolution it is Power to become and to change, and in its manifestation as forms it is as material cause, the changeful Becoming of Worlds. Becoming does not = God, for it is finite form and He is the formless infinite. But the essence of these forms is infinite Power which = infinite Power-Holder. It is He who puts forth Power and creates the Universe. Rest implies Activity, and Activity implies Rest. Behind all activity there is a static background. Shiva represents the static aspect of Reality and Shakti the moving aspect. The two, as they are iU themselves, are one. ^ All is Real, both Changeless and Changeful. Maya iis not in this system “illusion”, but is in the concise t words of the Shakta Sadhaka Kamalakanta ‘ the Form of Ithe Formless ’ (Shu nyasya akara iti Maya). The world is ^ts form and these forms are therefore Real. / Man is then as to his essence the static Power-Holder, 0r Shiva who is pure Consciousness; and, as Mind and Body, he is the manifestation of Shiva’s Power, or Shakti or Mother. He is thus Shiva-Shakti. He is as he stands an expression of Power. The object of Sadhana or Worship and Yoga is to raise this Power to its perfect expression, which is perfect in the sense of unlimited experience. One mode of so doing is the Yoga here described, whereby man exchanges his limited or worldly experience for that which *is the unlimited Whole (Puma) or Perfect Bliss. ' See as to Power, Chhand. Up., 6-2-1; 6-3-4; 6-8-6 ; 7-26-1; 6-2-3. Taitt. Up. Sveta. Up., 1-8 ; 6-8. Bigveda S., 10-129-2 ; 10-129-6. Taitt. Br., 8-8; 17-8. Yajurveda, 7-8-14-1. Mund. Up., 1-9. Kurma Parana, 1-12-28. II

^The bases of this Yoga are of a highly metaphysical and 'scientific character. For its understanding there is required a full acquaintance with Indian philosophy, religious doc¬ trine, and ritual in general, and in particular with that presentment of these three matters which is given in the Shakta and Monistic (Advaita)* Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga, and the bases on which it rests. I must, therefore, assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond th^, and as will thus facilitate the understanding of the diffi^lt texts here translated. For on the practical side I can merely reproduce the directions given in the books together with such explanations of them as I have received orally. Those who w^h to go farther, and to put into actual process this Yoga, must first satisfy themselves of the value and suitability of this Yoga and then learn directly of a Guru who has himself been through it (Siddha). His experience alone will say whether the aspirant is capable of success. It is said that of those who attempt it, one out 'As to the Advaita of Shakta Tantm, see “ Shakti and Shakta,’ 8rd Edition.

of a thousand rHay have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the practice as he will according to the particular capacities and needs of his disciple. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent on the circhmstances of each particular case. The ultimate or irreducible reality is ‘ Spirit ’ in the sense of Pure Consciousness (Chit, Samvit) from out of which as and by its Power (Shakti), Mind and Matter proceed. Spirit ^ is one. There are no degrees or dito’en- oes in Spu’it. The Spirit which is in man is the one Spirit which is in everything and which, as the object of worship,^ is the Lord (Ishvara) or God. Mind and Matter are many and of many degrees and qualities. Atma or Spirit as such is the Whole (PUrna) without section (Akhanda). Mindj and Matter are parts in that Whole. They are the not- whole (ApUrna) and are the section (Khanda). Spirit is infinite (Aparichchliinna) and formless (Arupa). Mind and ^Matter are finite (Parichchhinna) and with form (Rupa). ^'Atma is unchanged and inactive. Its Power (Shakti) is active and changes in the form of Mind and Matter. Pure Consciousness is Chit or Samvit. Matter as such is the unconscious. And Mind too is jxnconscious according to Vedanta. For all that is not the conscious self^is the un¬ conscious object. This does not mean that it is unconscious in itself. On the contrary all is essentially consciousness, (but that it is unconscious because it is the object of (the conscious self, luiud limits Gonsciousnesa so jiS to enable man to have finite experience. There is no Mind without consciousness as its background, thoughi I ' Spirit is Atmg> which manifests as the Self. Its vehicles are Mind tor Antahkarana working with Manas and the Senses or Indriyas, and Matter, namely, the five kinds of Bhtita or sensible matter. BODIIiESS CONSCIOUSNESS rnupyeme^QoiisoiousiieBs is Mindless (Amanah). Where there iis no mind (Amanah), there is no limitation. Conscious¬ ness remaining in one aspect unchanged changes in its other I aspect as active Power which manifests as Mind and Body. 'Man then is Pure Consciousness (Chit) vehicled by its ;Power as Mind and Body. In Theology this Pure Consciousness is Shiva, and His Power (Shakti) who as She is in Her formless self is one with Him. She is the great Devi, the Mother of the Universe who as the Life-Force resides in man’s body in its lowest centre at the base of the spine just as Shiva is realized in the highest brain centre, the cerebrum or Sahasrara Padma. Uompleted Yoga is the Union of Her and Him in the body i _ of the Sadhaka. This is Laya or dissolution, the reverse of Srishti or involution of Spirit in Mind and Matter. Som.e worship predominantly the masculine or right side of the conjoint male and female figure (Ardhanaiish- vara). Some, the Shaktas, predominantly worship the left, and call Her Mother, for She is the Great Mother (Magna Mater), the Mahadevi who conceives, bears, and nourishes the universe sprung from Her womb (Yoni). This is so because She is the active aspect ’ of Consciousness, imagin¬ ing (Srishtikalpana)" the world to be, according to the ‘ The quieacent Shivsi-aspect is by its definition inert. It is because of this that the Devi is in the Tantras symbolically represented as being above the body of Shiva, who lies under Her like a corpse (Shava). As the Kubjika Tantra, Ch. I, states, it is not Brahma, Vishnu and Rudra, who create, maintain and dest:^, but their Shaktia, Brahmani, Vaishnjaxi,. Rudraaai. See PranatoshinT 9- Activity is the natuio of Prakriti (Samkhya Pravachana Sutra, HI. G6). For the same reason the female, form is represented in sexual union as being above (Vipaiita) the male. When, the Devi stands above Shiva, the symbolism also denotes (particularly in the case of Kali) the liberating aspect of the Mother. See ? Principles of Tantra,” I. 828. * The world is called an imagination (Kalpana), for it is creative id^tion on the recalled memory of the past universe. As the Yoginl- hridaya Tantra says, “ the picture of the world is designed by her own will ” ISvechohhavishvamayollekhakhaohitam), “ seeing which Bhagavan was very pleased ”. ^8 THE SIX CENTRES AND THE SERPENT POWER impressions (Samskara) derived from enjoyment and suffer- ing in former worlds. It is held natural to worship Her as Mother. The first Mantra into which all men are initiated is the word Ma (Mother). It is their first word and generally their last. The father is a mere helper (Sahakari-matra) of 3he -Mother.* The whole world of the five elements also Wrings from the Active Consciousness or Shakti, and is Mer manifestation (Piirna-vikasha). Therefore men worship jjihe Mother,*^ than whom is none more tender,® saluting Her fsmiling beauty as the rosy Tripurasundari, the source of the universe, and Her awe-inspiring grandeur as Kali) who takes it back into Herself. Here we are concerned with Yoga which is the realization of the union of the Mother and Lord aspects in that state of consciousness which is the Absolute. Veda says: “All this (that is, the manifold world) isj (the one) Brahman” ©arvam khalvidam Brahma).* How^ > the many can be the one ® is variously explained by the i different schools. The interpretation here given is that ’ The Supreme Father gives His illumination (Prakiisha). She, the Vimarshashakti, produces, but not alone. (Vimarshashakti prakashat- mana paramashivena samarasya-vishvam srijati na tu kevala—Yoginl- hridaya Tantra). In Matri-bhava, according to the Sanskrit term. Philosophically also this is sound, for all that man knows (outside ecstasy of Samadhi)' is the Mother in Her form as the world. The Supreme Shakti, who is not different from Shiva (Parashaktishivabhinna), is embodied in every order of thing (Sarvakiamasharirini—Yoginihridaya Tantra). * It is said that “ there is nothing more tender than Prakriti,” who serves Purusha in every way in his enjoyment, finally giving Mukti or liberation by retiring from Him when He no longer serves Her. * This, as the Mahanirvana Tantra says (VII. 98), is the end and aim of Tantrika Kulachara, the realization of which saying the Prapanohasara Tantra calls the fifth or supreme State (Oh. XIX, Vol. Ill, “ Tantrik Texts ”). ® Thus it is said of Devi that She is in the form of one and many (Kkanekaksharakritih). Ekam=ekam ajnanam or Maya. Anekani=the several Ajnanas—that is, Avidya. She is both as Upadhi of Ishvara and Jiva (Trishatl, II. 28).

contained in the Shakta Tantras or Aganias. In the first place, w hat is the one Reality which appears as many? jWhat is the nature of Brahman as it is in itself (Svarupa) ? fche answer is Sat-Chit-Ananda—that is, Being-Conscious- pess-Bliss. Consciousness or feeling, as such (Chit or Samvit), is identical with Being as such. Though in ordinary experience the two are essentially bound up to¬ gether, they still diverge or seem to diverge from each other. Man by his constitution inveterately believes in an objective existence beyond and independent of himself. And there is such objectivity as long as, being embodied Spirit (Jivatma), his consciousness is veiled or contracted ^ by Maya. But in the ultimate basis of experience, which is the Supreme Spirit (Paramatma), the divergence has gone, for in it lie, in undifferentiated mass, experience!’, experience, and the experienced. When, however, we speak of Chit as Feeling-Consciousness we must remember that what we know and observe as such is only *a limited changing manifestation of Chit, which is in itself the infinite changeless principle, which is the background of all experience. This Being Consciousness is absolute Bliss (Ananda), which is defined as “ resting in the self ” (Sva¬ rupa-vishranti). It is Bliss because, being the infinite All (Puma), it can be in want of nothing. This blissful con¬ sciousness is the ultimate or irreducible nature or Svarupa or own form of the one Reality which is both the Whole as the irreducible Real and B^rt as the reducible Real. Svarupa is the nature of anything as it is in itself, as distinguished from what it may appear to be. Supreme Consciousness is the Supreme Shiva-Shakti (Parashiva Parashakti) which never changes, but eternally endures the same throughout all change effected in its creative aspect * Samkocha. Fullness or wholeness is “ veiled ” in order that the part or particular may be experienced.

as Shiva-Shakti. All manifestation is associated with ap> parent unoonsoiousness. The mind is evidently not a pure, but a limited consciousness. What limits it must bei something either in itself unconscious or, if conscious, capable of producing the appearance of consciousness.” In the phenomenal world there is nothing absolutely conscious nor absolutely unconscious. Consciousness and unconsci¬ ousness are always intermingled. Some things, however, appear to be more conscious, and some more unconscious than others. This is due to the fact that Chit, which is never absent in anything, yet manifests itself in various ways and degrees. The degree of this manifestation is^ determined by the nature and development of the mind^ and body in which it is enshrined. Spirit remains the same; the mind and body change. The manifestation of consciousness is more or less limited as ascent is made from the mineral to man. In the mineral world Chit mani-j fests as the lowest form of sentiency evidenced by reflesi response to stimuli, and that physical consciousness which! is called in the West atomic memory. The sentiency of plants is more developed, though it is, as Chakrapani says, in the Bhanumati, a dormant consciousness. This is further manifested in those micro-organisms which are intermediate stages between the vegetable and animal worlds, and have a psychic life of their own. In the animal world ccnsciousness becomes more centralized and complex, reaching its fullest development in man, who possesses alhthe psychic functions such aa cognition, percep¬ tion, Jfiuling.jiUdJwiU. Behind all these particular changing fOMaa ^aeetienny. O is the on© iormless, ohangeless Qhit..,as it is in itself (SvarUpaX that is, as distinguished from the particular forms of its manifestation. ^ The ftlternatlve is given to meet the differing views of Mayavada and Bhaktivada.

As Chit throughout all these stages of* life remains the same it is not in itself really developed. The appearance of development is due to the fact that It is now more and now less veiled or contracted by Mind and Matter. It is this veiling by the power of Consciousness (Shakti) which creates the world. What is it, then, which veils conscious-1 ness and thus produces world-experience ? yhe a nswer is Power or Shakti as Maya. Maya Shakti |is that which seemingly makes the JSTuda^CPttrua) into the jnot-whole (Apurna), the infinite into the finite, the formless (into forms and the like. It is a power which thus outs down, veils and negates. Negates what ? Perfect conscious- mesgg. Is Shakti in itself the same as or different from Shiva or Chit ? It must be the same, for otherwise all could not be one Brahman. But if it is the same it must be also Chit or Consciousness. Therefor e it isBachchida- nandamayi‘ and Chidruplni.^ And yet there is, at least in appearance, some distinc¬ tion. Shakti, which comes from the root Shak, “ to have power ”, “to be able,” means power. As She is one with Shiva as Power-holder (Shaktiman), She as such Power is the power of Shiva or Consciousness. There is no differ¬ ence between Shiva as the possessor of power (Shaktiman) and Power as It is in Itself. The power of Consciousness is Consciousness in its acUve aspect. Whilst, therefore, both Shiva and Shakti are Consciousness, the former is the changeless static aspect of Conscibusness, and Shakti is the kine tic active aspect of the same Consciousness. The particular power whereby the dualistic world is brought into ‘ That is, its substance is Sat, Chit, Ananda. The suffixes Mayi and BapinI indicate a subtle distinction—namely, that She is in Her¬ self, Chit, and yet by appearance the effect of the Power something different from it. * In the form or nature of Chit. As the Kubjika Tantra says, the ParamS Kala is both Chit (Ohidrfipa) and Nada (Nadarupa).

being is Maya Shakti, which is both a veiling (Avarana) and projecting (Vikshepa) Shakti. Consciousness veils itself to itself, and projects from the store of its previous experiences (Samskara) the notion of a world is which it suffers and enjoys, nnivflrRft ia thn^ the creative imaginatim^rishtikalpana, as it is called) of tha.Supreina_ World-thinker (Ishyara). Maya is that power by which things are “measured ’’—that is, formed and made known (Miyate anaya iti maya). It is the sense of difference (Bhedabuddhi), or that which makes man see the world, and all things and persons therein, as different from him¬ self, when in essence he and they are the one Self. It is that which establishes a dichotomy in what would other¬ wise be a unitary experience, and is the cause of the dualism inherent in all phenomenal experience. Shakti as action veils consciousness by negating in various degrees Herself as Consciousness. Before the manifestation of the universe, infinite Being Consciousness-Bliss alone was—that is, Shiva-Shakti as Chit and ChidrupinI respectively.^ This is the Experience-whole (Puma) in which as the Upanishad says, “ The Self knows and loves the Self.’' It is this Love which is Bliss or “ resting in the self,” for, as it is elsewhere said, “ Supreme love is bliss ” (Nira- tishayapremaspadatvam anandatvam). This is Parashiva, who in the scheme of the Thirty-six Tattvas,® is known as ’ Aham praUritirupa chet chidiinanda-parayana (Kulachudamani Nigama, Ch. I, vv. 16-24, Vol. IV, “ Tantrik Texts ”)• * Baghava Bhatta says Ya anadirupa chaitanyadhyasena mahapra- laye sakshma sthita (Comm, on Sharada Tilaka, Ch. I). See as to the Kashmir School, and its Philosophy of the Tattvas J. C. Chatterji’s work on ” Kashmir Shaivism ”. This is Paramashiva, or Nirguna (attributeless), or Nishkala (devoid of manifested Shakti), Shiva, or Parabrahman, as contrasted with Saguna (with attribute), or Sakala (with parts or Shakti), Shiva, or Shabdabrahman (Brahman as the source of ” sound,” u. post.)

Parasamvit. This Monism posits a dual aspect of the single Consciousness—one the transcendental changeless aspect (Parasamvit), and the other the creative changing aspect, which is called Shiva-Shakti Tattva. In Parasamvit the “ I ” (Aham) and the “ This ” (Idam), or universe of objects, are indistinguishably mingled in the supreme unitary ex¬ perience/ In Shiva-Shakti Tattva, Shakti, which is the negative aspect of the former, Her function being negation (Nishedha- vyapara-rupa Shaktih), negates Herself as the object,of experience, leaving the Shiva consciousness as a mere “ I,” not looking towards another ” (Ananyonmukhah aham- pratyayah). This is a state of mere subjective illumination (Prakasha-matra) ^ to which Shakti, who is called Vimarsha,** again presents Herself, but now with a distinction of “ I ” and “ This ” as yet held together as part of one self. At this point, the first incipient stage of dualism, there is the first transformation of consciousness, known as Sadashiva or Sadakhya Tattva, which is followed by the second or Ishvara Tattva, and then by the third or Shuddavidya Tattva. In the first emphasis is laid on the “ This ”, in the second on the “ I,” and in the third on both equally. Then Maya severs the united consciousness so that the object is seen as other than the self and then as split up into the multitudinous objects of the universe. ' As the Yoginihridaya Tantra saj's : The Para Devi is Prakasha- vimarshasamarasyarupinl. This is thvNirvikalpajnana state in which there is no distinction of “ This ” and “ That ”, of “ I ” and “ This In Vikalpajnana there is subject and object. * Paramashiva has two aspects—Prakasha and Vimarsha, or Kameshvara and Kameshvarl the Paralinga. Prakasha = a8phuta8phutl- kara, or manifestation of what is not manifest. “This word comes from the root wns/i=to touch, to affect, to cogitate. It is that which is pounded or handled by thought, that is, object of reflective thought. Pradhana and Prakriti also involve the meaning “ placing in front ” ; that which is so placed is object. All three terms denote the principle of objectivity. 84 THE SIX CENTRES AND THE SERPENT POWER In the Mantta side of the Tantra Shastra, dealing with Mantra and its origin, these two Tattvas emanating from Shakti are from the sound side known as Nada and Bindu. Parashiva and Parftshakti are motionless (Nihspanda) and soundless (Nihshabda). Nada is the first produced movement in the ideating cosmic consciousness leading up to the Sound-Brahman (Shabda-brahman), whence all ideas, the language in which they are expressed (Shabda), and the objects (Artha) which they denote, are derived. Bindu literally means a point and the dot (Anusvara), which denotes ^ in Sanskrit the nasal breathing (°). It is* placed in the Chandrabindu nasal breathing above Nada O. In its technical Mantra sense it denotes that state of active Consciousness or Shakti in which the “ I *’ or illuminating aspect of Consciousness identifies itself with the total “ This It subjectifies the “ This,” thereby becoming a point (Bindu) of consciousness with it. “When Conscious¬ ness apprehends an object as different from Itself, It sees that object as extended in space. But when that object is completely subjectified, it is experienced as an unextended point. This is the universe-experience of the Lord-ex- periencer as Bindu.® Where does the Universe go at dissolution ? It is with¬ drawn into that Shakti which projected it. It collapses, so to speak, into a mathematical point without any magnitude * Lit, What goes with (anu) with vowel sound (Svara or Svara). * For until the operation of M&yS. at a later stage the “ This ” is still experienced as part of the ” ITherefore there is no manifesta¬ tion or dualism. * For the same reason Shakti is then said to be GhanibhGtfii, which Is literally {passive or condensed. It is that state of gathered-up power Which immediately precedes the burgeoning forth (Sphnrana) of the tmiverse.

whatever.^ This is the Shivabindu, which again is with¬ drawn into the Shiva-Shakti-Tattva which produced it. It is conceived that round the Shiva Bindu there is coiled Shakti, jiist as in the earth centre called Mtlladhara Chakra in the human body a serpent clings round the self-produc¬ ed Phallus (^Svayambhulinga). This coiled Shakti may be conceived as a mathematical line, also without magnitude, which, being everywhere-in contact with the point round which it is coiled, is compressed together with it, and forms therefore also one and the same point. There is one indivisi¬ ble unity of dual aspect which is figured also in the Tantras ^ as a grain of gram (Chanaka), which has two deeds so closely joined as to look as one surrounded by an outer sheath.' To revert to the former simile, the Shakti coiled round Shiva, making one point (Bindu) with it, is KundalinI Shakti. This word comes from the word Kundala or “ a coil ”, “ a bangle ”. She is spoken of as coiled, because She is likened to a serpent (Bhujangi), which, when resting and sleeping, lies coiled ; and because the nature of Her power is spiraline, manifesting itself as such in the worlds—the spheroids or “ eggs of Brahma ” (Brahmanda), and in their circular or revolving orbits and in other ways. Thus the Tantras speak of the development of the straight line, (Rijurekha) from the point which, when it has gone its length as a point, is turned (Vakrarekha arnkushakSia) by the force of the spiraline sac^of Maya in which it works ' The imagery, like all of its kind, is necessarily imperfect; for such a point, though it has no magnitude, is assumed to have a posi¬ tion. Here there is none, or we are in spacelessness. “ See the Commentary, post. ^ The two seeds are Shiva and Shakti, and the sheath is Maya. When they come apart there is “ creation ”. Again the imagery is faulty, in that there are two seeds, whereas Shiva and Shakti are the One with dual aspect. B6 THE SIX CENTRES AND THE SERPENT POWER SO as to form a* figure of two dimensions, which again is turned upon itself, ascending as a straight line into tho plane of the tjbird dimension, thus forming the triangular or pyramidal figure called Shringataka.‘ In other words, this Kun dali Shakti is that wb inh, when it mnyea to manifest itself, app ears at the universe. To say that it is “coiled” is t6’”say that it is at rest —that is, in the form of static potential energy. This Shakti coiled round tho Supreme Shiva is called Mahakundali (“ The great coiled powerto distinguish it from the same power which exists in individual bodies, and which is called KundalinL® It is with and through the last power that this Yoga is effected. When it is accomplished the individual Shakti (Kundali) is united with the great cosmic Shakti (Maha-Kundali),^ and She with Shiva, with whom She is essentially one. Kundalini is an aspect of the eternal Brahman (Brahmarupa Sanfi-tani), and is both attributeless and with attribute (Nirguna and Saguna). In Her Nirguna aspect She is pure Consciousness (ChaitanyarUpini) and Bliss itself (Ananda- rQpinl, and in creation Brahmanandaprakashini). As Saguna She it is by whose power all creatures are displayed (Sarvabhlitaprakashinl).* Kundali Shakti in individual bodies is power at rest, or the static centre round which every from of existence as moving power revolves. In the universe there is always in and behind every form of activity a static background. The one Consciousness is polarized into static (Shiva) and kinetic (Shakti) aspects for the purpose of “creation”. This Yoga is the resolution of this duality into unity again. * The shape of the Singara water-nut, which grows freely in the lakes of Kashmir. Here I may observe that Yantras, though drawn on the flat, must be conceived of in the solid mass. The flat drawing is a mere suggestion of the three-dimensional figure which the Tantra is^ “Because She is thus bent, the Devi is called Eubjika (hunchback).. “Eubjika Tantra, Ch. I, Pranatoshini, p. 8. ^

The Indian Scriptures say, in the words of Herbert Spencer in his “First Principles,” that the universe is an unfoldment (Srishti) from the homogeneous (Mulaprakriti) to the heterogeneous (Vikriti), and back to the homogeneous again (Pralaya or Dissolution). There are thus alternate states of evolution and dissolution, manifestation taking place after a period of rest. So also Professor Huxley, in his “ Evolution and Ethics”, speaks of the manifestation of cosmic energy (Maya Shakti) alternating between phases of potentiality (Pralaya) and phases of explication (Shrishti). “It may be,” he says, “as Kant suggests, every cosmic magma predestined to evolve into a new world has been the no less predestined end of a vanished predecessor.” This the Indian Shastra affirms in its doctrine that there is no such thing as an absolutely first creation, the present uni¬ verse being but one of a series of worlds which are past xind are yet to be. At the time of Dissolution (Pralaya) there is in Con¬ sciousness as Mahakundall, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Mahakundall, who is Herself one with Consciousness or Shiva. This Maya contains, and is in fact constituted by, the collective Samskara or Vasana—that is, the mental impressions and tendencies produced by Karma accomplished in previously existing worlds. These constitute the mass of the potential ignorance (Avidya) by which#Con8ciousness veils itself. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because they, in their totality, will to exist. Each individual exists because his will desires worldy life. This seed is therefore the collective or cosmic will towards manifested life—that is, the life of form and enjoyment. At the end of the period of rest, which is Dissolution, this seed ripens in Consciousness. as THE SIX CENTKB8 AND THE SERPENT POWER Consciousness has thus a twin aspect; its liberation (Mukti) or formless aspect, in which it is as mere Conscious^ ness-Bliss; and a universe or form aspect, in which it becomes the world of enjoyment (Bhukti). One of the cardinal principles of the Shakta Tantra is to secure by its Sadhana both Liberation (Mukti) and Enjoyment (Bhukti)/ This is possible by the identification of the self when in enjoyment with the soul of the world. When , this seed ripens, Shiva is said to put forth His Shakti. As this Shakti is Himself, it is He in his Shiva-Shakti aspect who comes forth (Prasarati) and endows Himself with all the forms of worldly life. In the pure, perfect, formless Con¬ sciousness there springs up the desire to manifest in the world of forms—the desire for enjoyment of and as form. This takes place as a limited stress in the ultimated un¬ moving surface of pure Consciousness, which is Nishkala Shiva, but without affecting the latter. There is thus change in changelessness and ohangelessness in change. Shiva in His transcendent aspect does not change, but Shiva (Sakala) in His immanent aspect as Shakti does. As creat¬ ive will arises, Shakti thrills as Nada,® and assumes the form of Bindu, which is Ishvara Tattva, whence all the worlds derive. It is for their creation that Kundali uncoils. When Karma ripens, the Devi, in the words of the Nigama,^ “ becomes desirous of creation, and covers Herself with Her ’ Bhogena moksham apnoti bhogena kulasAdbanaui TebsmSid yatnAd bhogayukto bhaved viravarah sudhib. (Kularnava Sambita, v. 219.)" “By world-experience (Bboga Bbukti) be gains Liberation or World experience is the means for the attainment of Kula. Therefore, the wise and good Vira should carefully be united with world-experience.” * Literally “ sound,” that initial activity which is the first source of the subsequently manifested Shabda (sound) which is the Word ta^ which corresponds the Artha or Object. ’ Kulachad&mani, Vol. IV, “ Tftntrik Texts,” Ch. I, vv. 16-24.

own Maya”. Again, the “ Devi, joyful in the mad delight of Her union with the Supreme Akula,‘ becomes Vikarini ”* —that is, the Vikaras or Tattvas of Mind and Matter, which constitute the universe, appear. The Shastras have dealt with the stages of creation in great detail both from the subjective and objective view¬ points as changes in the limited consciousness or as move¬ ment (Spanda), form, and “ sound ” (Shabda). Both Shaivas and Shaktas equally accept the Thirty-Six cate¬ gories or Tattvas, the Kalas, the Shaktis Unman! and the rest in the Tattvas, the Shadadhva, the Mantra concepts of Nada, Bindu', Kamakala, and so forth.® Authors of the Northern Shaiva School, of which a leading Shastra is the Malinivijaya Tantra, have described with great profundity these Tattvas. General conclusions only are, however, here summarized. These thirty-six Tattvas are in the Tantras divided into three groups, called Atma, Vidya and Shiva Tattvas. The first group includes all the Tattvas, from the lowest Prithivi (“ earth ”) to Prakriti, which are known as the impure categories (Ashuddha Tattva); the second includes Maya, the Kanchukas,* and Purusha, called the pure impure categories (Shuddha-ashuddha Tattva); and ' Akula is a Tantrik name for Shiva, Shakti being called Kula, which is Matri, Mana, Meya. In the Yoginihridaya Tantra it is said (Ch. I); Kulam meyamanamatrilakshanam, kaulastatsamastih. These three are Knower, Knowing, known, for that is Consciousness as Shakti. "Kulachudaniani, Vol. IV, “ Tanti# Texts ” Ch. I, vv. 16-24. ^ See as to these terms the author’s “ Garland of Letters '' Forms of Shakti whereby the natural perfections of Conscious¬ ness are limited. Thus from all-knowing it becomes little-knowing; from being almighty, it becomes a little-doer, etc. See “ Garland of Letters The term Samkocha (contraction) expresses the same idea. The Devi is Samkuchadrupa through Matri, Mana, Meya, and therefore so also is Shiva as Jiva (tatha shivo’pi samkuchadrupah).—Yoginihridaya Tantra. 40 THE SIX CENTRES AND THE SERPENT POWER the third includes the five highest Tattvas called the pure Tattvas (Shuddha Tattva), from Shiva Tattva to Shuddha- vidyft. As already stated, the supreme changeless state (Parasamvit )' is the unitary experience in which the “ I ” and “ This ” coalesce in unity. In the kinetic or Shakti aspect, as presented by the pure categories, experience recognizes an “ I ” and “ This,” but the latter is regarded, not as something opposed to and outside the “ I,” but as part of a one self with has two sides—an “ I ” (Aham) and “ This ” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the “ This,” and then to equality of emphasis on the “ I ” and “ This ” as a preparation for the dichotomy in consciousness which follows. The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya—and its limitations—the result of the operation of the Kanchukas. Here the “ This ” is not seen as part of the Self, but as opposed to and with¬ out it as an object seen outside. Each consciousness thus became mutually exclusive the one of the other. The states thus described are threefold : a transcendent mingled “ I ” and “ This ” in which these elements of experience are as such not evolved; and a pure form of experience inter¬ mediate between the first and last, in which both the “ I ” and the “This” are experienced as part of the one'self; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ I ” and the “ This.” in which an outer object is presented to the consciousness of a knower which is other than the'subject. This last stage is itself twofold. In the first the Purusha experiences ’ This is not counted as a Tattva, being Tattvatita,

fb homogeneous universe, though different’ from himself as Prakriti; in the second Prakriti is split up into its effects (Vikriti), which are Mind and Matter, and the multitudinous beings of the universe which these compose. Shakti as Prakriti first evolves mind (Buddhi, Ahamkara, Manas) and senses (Indriya), and then sensible matter (Bhuta) of fivefold form (“ ether,” “ air,” “ fire,” “ water,” “ earth ”) ^ derived from the supersensible generals of the sense- particulars called Tanmatra. When Shakti has entered the last and grossest Tattva (“ earth ”)—that is, solid matter—there is nothing further for Her to do. Her crea¬ tive activity then ceases, and She rests. She rests in Her last emanation, the “ earth ” principle. She is again coiled and sleeps. She is now Kundall Shakti, whose abode in the human body is the Earth centre or Miiladhara Chakra. As in the supreme state She lay coiled as the Mahakundali round the Supreme Shiva, so here She coils round the Sva- yambhu Linga in the Miiladhara. This last centre or Chakra and the four above it are centres of the five forms of Matter. The sixth centre is that of Mind. Conscious¬ ness and its processes through Shakti prior to the appearance of Maya are realized in the seventh lotus (Sahasrara-padma) and centres intermediate between it and the sixth or Ajna Mind centre. The mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sharada Tilaka, wherein it is^aid that from the Sakala Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued Shakti (Shakti Tattva); from the latter Nada (Sadakhya ’ These terms have not the ordinary English meaning, but denote the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Paja) they are symbolized by the following ingredients (Upachara): Pushpa (flower), ether; Dhupa (incense), air ; Dipa (light), fire; Naivedya (food-offering), water; Chandana (sandal), earth. TH£ SIX CENTRES AND THE SERPENT POWER Tattva); and from Nada evolved Bindu (Ishvara Tattva),' which, to distinguish it from the Bindu which follows, is called the Supreme Bindu (Para-Bindu). Nada and Bindu are, like all else, aspects of Power or Shakti, being those states of Her which are the proper conditions for (UpayogS,- vastha) and in which She is prone to (Uchchhunavastha) “ creation In those Tattvas the germ of action (Kriyft Shakti) sprouts towards its full manifestation. The Tantras, in so far as they are Mantra Shatras, are concerned with Shabda or “ Sound ” a term later explained. Mantra is manifested Shahda. Nada, which also literally means “ sound,” is the first of the produced intermediate causal bodies of manifested Shabda. Bindu, which has previously been explained, is described as the state of the letter Ma before manifestation, consisting of the Shiva- Shakti Tattva enveloped by Maya or Parama Kundalinl. It implies both the void (ShUnya)—that is, the Brahman state (Brahmapada)—in the empty space within the circle of the Bindu ; as also the Gunas which are implicitly con¬ tained in it, since it is in indissoluble union with Shakti, in whom the Gunas or factors constituting the material source of all things are contained.^ The Parabindu is called the Ghanavastha or massive state of Shakti. It is Chid- ghana or massive consciousness—that is, Chit associated with undifferentiated (that is, Chidrupini) Shakti, in which lie potentially in a mass (Ghana), though undistinguishable the one from the other, all the worlds and beings to be created. This is Parama Shiva, in whom are all the Devatas. It is this Bindu who is the Lord (Ishvara) whom ^ Sachchidananda-vibhavai sakalat parameshvarat Asichohhaktis tato nado nadad bindu-samudbhavah (Ch. I.) ’ See vv. 4, 87*49, S. N.,po8t ; Todala Tantra, Ch. IV ; and Kama- kalamalinl Tantra, cited in v. 48.

4ft some Pauranikas call Mahavishnu and others the Brahma- purusha/ As the Commentator says, it does not matter what He is called. He is the Lord (Ishvara) who is wor¬ shipped in secret by all Devas,'* and is pointed to in different phases of the Chandrabindu, or Nada, Bindu, Shakti and Shanta of the Om and other Bija Mantras. Its abode is Satyaloka, which within the human body exists in the pericarp of the thousand-pet ailed lotus (Sahasrftra) in the highest cerebral centre. The Sharada ® then says that this Parabindu, whose substance is Supreme Shakti, divides itself into three—that is, appears under a threefold aspect. There are thus three Bindus, the first of which is called Bindu/ and the others Nada and Bija. Bindu is in the nature of Shiva and Bija of Shakti.® Nada is Shiva-Shakti —^that is, their mutual relation or interaction (Mithah samavayah) ® or Yoga (union), as the Prayogasara calls it.^ ’ S. N., V. 49. * Ib., V. 41. “ Ch. I. * Karya, or produced, Bindu, to distinguish it from the casuaJ (Karana) Bindu or Parabindu. ’ In the case of the Mantras, Bija (according to the Kulaohudamani, V, 58) is the first letter of a Kuta or group and what follows is Shakti. Thus in the Mantra " Krim,” K is Bija and R and I are Shakti. By the Bija form is made (Bijena murtikalpana). Parashaktimayah sakshat tridhasau bhidyate punah Bindur nado bijam iti tasya bhedah samiritah Binduh shivatmako bijam shaktir nadas tayor mithah Samavayah samakhyatah sarvagamavisharadaih (Ch, I). This (Bindu) which is both Shiva and Shakti divides itself again into three parts. Bindu, Nada and Bija are its three parts. Bindu is Shivatmaka {i.e., Shiva), Bija is Shakti and Nada is said to be the mutual relation between them by all who are versed in the Agamas.” The first word of the third line reads better as Binduh shivatmako than as Bindur nadatmako, as some MSS., such as that from which I Quoted in Introduction to the Mahanirvana. The Commentary to v. 40, post, also speaks of Bindu as being Nadatmaka, but explains that that means Shivatmaka. See also to the same effect Kriyasara. ^ See Raghava Bhatta’s Comm, on Ch. I, v. 8 of Sharada: Nirgunah sagunash cheti shivo jneyah sanUtanah

The threefold ’Bindu (Tribindu) is supreme (Para), subtle (Stlkshma) and gross (Sthula).' Nada is thus the union of these two in creation. As the Text says (v. 40), it is by this division of Shiva and Shakti that there arises creative ideation (Srishti-kalpana). The causal Bindu is from the Shakti aspect undifferentiated Shakti (Abhedarupa Shakti) with all powers (Saiwashaktimaya); from the Prakriti aspect Trigunamayi Mulaprakriti; from the Devata aspect the un¬ manifest (Avyakta); from the Devi aspect Shanta. The three Bindus separately indicate the operations of the three powers of Will (Ichchha), Knowledge (Jnana), and Action (Kriya), and the three Gunas (Rajas, Sattva, Tamas); also the maniiestation of the three Devis (Varna, Jyeshtha, Nirgunachchaiva sainjata bindavas traya eva cha Brahmabindur vishnubindu rudrabindur maheshvari. “ The eternal Shiva is to be known both as Nirguna (without attri: butes) and Saguna (with attributes). From the attributeless (Nirguna), O Mahesvari, originated the three Bindus which are Brahma-bindu, Vishnu-bindu and Rudra-bindu.” The verse as cited in Pranatoshinl (p. 18) reads in sound line Nirgunashchaiva ; but this must be a mistake for Nirgunachchaiva, for the Bindus themselves are not Nirguna, but spring from it. ^ Asmach cha karanabindoh sakashat kramena karyabindus tato nadas tato bIjam iti trayam utpannam tad idam parasukshmasthula- padaih kathyate (Lalita-Sahasranama, Comm.). Prom this Causal (Karana) Bindu again there originated Karya (Effect) Bindu, and thereafter Nada and thereafter Bija—these three. These are spoken of as Para (transcendent), Sukshma (subtle) and Sthfila (gross). These represent the Chit, Chidachit, Achit aspects of nature. Chidamshah chidachinmishrah achidamshahscha tesham rtipani (Bhfis- kararftya; Comm. Lalita). Kalena bhidyamanastu sa bindur bhavati tridha, Sthulasftkshmaparatvena tasya traividhyamishyate, Sa bindunadabljatva bhedena cha nigadyate. Ete cha karanabindvadaj'ash chatvara adhidaivatam avyaktesh- varahiranyagarbhaviratsvarupah shanjjavanajyeshtharaudrlrupa ambi- keohchhajnanakriyarapash cha (ib.). Adhibhutantu karaarupapiirnagiri- jalandharaudyanapitharupah. Pitharupa iti tu nityahridaye spashtam lib). Citing Bahasyagama.

Raudri) and the three Devatas (Brahma, Vishnu, Rudra) who spring from them.‘ It is said in the Prayogasara and Sharada that Raudri issued from Bindu, Jyeshtha from Nada, and Varna from Bija. From these came Rudra, Vishnu, Brahma, which are in the nature of Jnana, Kriya, Ichchha, and Moon, Sun and Fire.® The three Bindus are known as Sun (Ravi), Moon (Chandra), and Fire (Agni), terms constantly appearing in the works here translated. In Sun there are Fire and Moon.® It is known as Mishra Bindu, and in the form of such is not different from Paramashiva, and is Kamakala.'* Kamakala is the ’ Ichchha, Rajas, Varna, Brahma, PashyantTshabda, Jnana, Sattva, Jyeshtha, Vishnu, Madhyamashabda, Kriya, Tamas, Raudri, Rudra, Vaikharlshabda. See Comm. 22 Shloka, Kamakalavilasa, Samketa, I, YoginThri- daya Tantra, and Saubhagya-sudhodaya, cited in Samketa 2 of the last Tantra. As the Rudra Yamala says (II. 2), the three Devas are aspects of the One. Eka murtistrayo deva brahmavishnuraaheshvarah Mama vigrahasamklipta srijaty avati hanti cha. But see next note. * Cited in Pranatoshinl, p. 8. Raudri bindos tato nadaj jyeshtha bijad ajayata Varna tabhyah samutpannah rudra-brahma-ramadhipah Te jnanecjhchha-kriyatmano vahnindvarka-svarupinah. Ichchha kriya tatha jnanam gaurl brahmiti vaishnavT Tridha shaktih sthita yatra tatparam jyotir om iti. As the author of the Pranatoshinl (p. 9) says, the names are not to be read in the order of words (Pratishabdam), otherwise Jnana would be associated with Vaishnavl, but according to the facts (Yatha- sambhavam) as stated in the next. According to this account it would seem that Jnana Sattva, and Kriya Tamas in note I, should be transposed. " It is Agnishomamayah. See Tlka, vv. 6, 7, of Kamakalavilasa. See my " Garland of Letters * That is, Kamayukta Kala, Kala with creative will (here its manifestation). Mahabindu = Paramashiva = Mishrabindu = Ravi= Kamakala. Ravl-paramashivabhinna mishrabindurupa Kamakala.

Triangle of Divine Desire formed by the three Bindus— that is, their collectivity (Samashtiriipa)/ This Kamakala is the root (Mala) of all Mantra. Moon (Soma, Chandra) is Shiva Bindu, and white (Sita Bindu); Fire (Agni) is Shaktibindii, and red (Shonabindu); Sun is a mixture of the two. Fire, Moon and Sun are the Ichchha, Jnana, Kriya Shaktis (Will, Knowledge, Action). On the material plane the white Bindu assumes the form of semen (Shukra), and the red Bindu of menstrual fluid (Rajasphala, Shonita). * Mahabindu is the state before the manifestation of Prakriti.'' All three Bindus—that is, the Kamakala—are Shakti, though one may indicate predominantly the Shiva, the other the Shakti aspect. Sometimes Mishra Bindu is called Shakti Tattva, to denote the supremacy of Shakti, and sometimes Shiva Tattva, to denote the supremacy of the possessor of power (Shaktiman). It is of coupled form (YamalarUpa). There is no Shiva without Shakti, nor Shakti without Shiva.® To separate ^them is as impossible as to separate the moving wind from the steadfast ether in which it blows. In the one Shiva-Shakti there is a union (Maithuna),® the thrill of which is Nada, whence Mahabindu is born, which itself becomes threefold ’ As Ravi or Surya (Sun) Bindu is in the form of Parashiva, and in it are the other two Bindus, it is the Samashtiriipa of them, and is thus called EamakalS.. * This, which is O, becomes f ^—that is, Chandra, Ravi and Ra (fire). ^ Tayor yad y^malam rUpam sa sanghatta iti smritah Anandashaktih saivokta yato vishvam visrijyati Na Shivah Shaktirahito na Shaktih Shivavarjita. (Tantraloka-Ahnika, 8.) “ The coupled form of these two (Shiva-Shakti) is called junction. That is called the blissful Shakti from which creation arises. There is no Shiva without Shakti, nor Shakti without Shiva.” * J6.» 8 Ahn. ^ On the physical plane this word denotes sexual union. BODILESS CONSCIOUSNESS (Tribindu), which is Kamakala,’ It is said in the Sharada-. Tilaka that on the “bursting” or differentiation of the Supreme Bindu there was unmanifested “ sound ” (Shabda).®* This unmanifested Shabda is through action (Kriya Shakti) the source of the manifested Shabda and Artha described later.® The Brahman as the source of language (Shabda) and ideas on one hand, and the objects (Artha) they denote on the other, is called Shabdabrahman^ or, to use a Western term, the Logos.* From this differ¬ entiating Bindu in the form of Prakriti are evolved the Tattvas of Mind and Matter in all their various forms, as also the Lords of the Tattvas (Tattvesha)—that is, their directing intelligences—Shambhu.’ the presiding Devata ‘ In the Shrlchakra this is in the region of Baindava Chakra, the highest, followed by the triangular Chakra, which is Kameshvarl, Bhagamalinl and Vajreshvarl. See further as to Kamakala, post. * Bhidyamanat i)arad bindor avyaktatmaravo’ bhavat Shabdabrahmetl tarn prahnh sarvaganiavisharadah. (Sharadii Tilaka, Ch. I.) It will be observed that in this verse the first Bindu is called Para and to make this clear the author of the Pranatoshlni adds the following note : Paradbindor ityanena shaktyavastharupo yah prathamo bindus tasmat (By Parabindu is meant the first Bindu, which is a state of Shakti.) See “ Garland of Letters * See Raghava Bhatta, Comm. Ch. I, v. 12, Sharada, and the same. Kriyashaktipradhanayah shabda-shabdarthakarauam Prakriter bindurupinyah shabdabrahma, bhavat param. As the Kularnava Tantra (Khanda 6, Ullasa 1) says, the one Brahman has twofold aspects as Parambrahman (transcendent) and Shabdabrahman (immanent). Shabdabrahmaparambrahmabhedena brahmanor dvaividhyam uktam. (And see also Shrlmad Bhagavata, 6 Skandha, 16 Ch.) Tena shabdartharfipavishishtasya shabdabrahmatvam avadharitam (Pranatoshini, 10). * It is said in the Pranatoshini, p. 22, that Shambhu is the “ asso¬ ciate of time” (Kalabandhu), because Kala in the form of Nada assists in giving birth to Him and the other Devatas. ® Atha bindvatmanah Shambhoh kalabandhoh kalatmanah Ajayata jagat-sakshi sarvavyapi Sadashivah Sadashivat bhaved Ishas tato Rudrasamudbhavah Tato Vishnus tato Brahma tesham evam samudbhavah, (Sharada, Ch. I, vv. 16, 16.)

over the Ajna' Chakra, the centre of the mental faculties p and Sadashiva, Isha, Rudra, Vishnu, Brahma, the Devatas of the five forms of Matter, concluding with Prithivi (“ earth ”) in the Muladhara centre, wherein the creative Shakti, having finished Her work, again rests, and is called Kundalini. Just as the atom consists of a static centre round which moving forces revolve, so in the human body Kundalini in the “ Earth-Chakra ” is the static centre (Kendra) round which She in kinetic aspect as the forces of the body works. The whole-body as Shakti is in ceaselss movement. Kundalini Shakti is the immobile support of all these operations. When She is aroused and Herself moves upwards, She withdraws with and into Herself these moving Shaktis, and then unites with Shiva in the Sahasrara Lotus. The process upward (evolution) is the reverse of the involution above described. The Worlds are dissolved (Laya) from time to time for all beings. The perfected Yogi dissolves the Universe for all time for himself. Yoga is thus Laya. Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body—that is, Power manifest as the Tattvas men¬ tioned, extending from Prakriti to Prithivi. It is of these Tattvas that the Chakras are centres. Secondly, an ex¬ planation is required of the doctrine of “ Sound ” (Shabda), which exists in the body in the three inner states (Para, Pashyanti, Madhyama) and is expressed in uttered speech (Vaikharl). This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the “ Garland of Letters ” which is distributed throughout the six bodily centres. Here they are mentioned in connection with the form creation (Arthasrishti). The Prfinatoshinl: Atra arthasrishtau pnnah rudra- dlnftm utpattistu arthariipena. Parvam teshfim utpattih shabdarupena, ato na pS.unarnktyam iti kala mays tadatmanas tadutpannatvat. Ill EMBODIED CONSCIOUSNESS (JIVATMA) Consciousness as one with dual aspect is Transcendent and Immanent. The Transcendental Consciousness is called the Paramatma. The consciousness which is embo¬ died in Mind and Matter is the Jivatma. In the first ease Consciousness is formless and in the second it is with form. Form is derivable from Consciousness as Power (Shakti). One of these powers is Prakriti Shakti—that is, the immediate source of Mind and Matter. The corresponding static aspect is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.^ Here is meant a centre of limited consciousness—limited by the associated Prakriti and its products of Mind and Matter. Popularly by Purusha, as by Jiva, is meant sentient being with body and senses—that is, organic life.’^ Man is a microcosm (Kshudrahmanda).^ The world is the macrocosm (Brahmanda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves * So it is said Purushan na param kincliit sa kashtha sa para gatih. * Dehendriyadiyuktah chetano jivah. The Kularnava Tantra, I. 7-9, describes the Jivas as parts of Shiva enveloped in Maya (which thus constitutes them as separate entities), like sparks issuing from fire—an old Vedantic idea. As, however, Jiva in Mayavada Vedanta is really Brahman (Jivo brahmaiva naparah) there is according to such doctrine in reality no independent category called Jiva (Nahi jIvo nama kashchit svatantrah padarthah). Atma is called Jiva when with tJpadhi—that is, body, etc. Philosophically, all Atma with Upadhi (attribute) is Jiva. * “ Little egg (spheroid) of Brahma.”

worship, placing’ on their heads the dust of Her feet. In everything there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the Ruler within ” (Antaryamin) or “Inner self ” (Antaratma).^ All else is His power as Mind and Matter. Whatever of Mind or Matter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Vishvasara Tantra: “ What is here is there. What is not here is nowhere.” * In the body there are the Supreme Shiva-Shakti who pervade all things. In the body is Prakriti Shakti and all Her products. In fact, the body is a vast magazine of Power (Shakti). The object of the Tantrik rituals is to raise these various forms of power to their full expression. This is the work of Sadhana. The Tantras say that it is in the power of man to accosq.plish all he wishes if he centres his will thereon. And this must, according to their doctrine, be so, for man is in his essence one with the Supreme Lord (Ishvara) and Mother (Ishvarl) and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers as Jiva is Kundalinl Shakti. The centre in which the quiescent consciousness is realized is the upper brain or Sahasrara, whence in the case of the Yogi, the Prana escapes through the fissure called Brahmarandhra at death. (See Plate VIII.) T he Mind ' The Jnanftrnava Tantra (XXI. 10) says that ‘‘ antah ” implies secret and subtle, for the Xtma, fine like an atom, is within everything. This is the bird Hamsah which disports in the Lake of Ignorance. On dissolution, when it is Samhftrarupi, Atmft is revealed. The Mother is the Antaryamin of the Devatas also, such as the five Shivas, Brahma, etc., for She is Parabrahmanandarupa, Paraprakasharflpa, Sadrupa and Ohidrftpa and thus directs them (Trishatl, II. 47). * Yad ihasti tad anyatra yan nehasti na tat kvachit—an Indian ver¬ sion of the Hermetic maxim, " As above, so below EMBODIED CONSCIOUSNESS (jIVATMA) « and Body are effects,, of Prakrit!. Both having the same origin, each as such, whether as Mind or Matter, are “material” things—^that is, they are of the nature of forces,^ and limited instruments through which Spirit or Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti. how- over, is _ not scientific Matter. The latter is only its gro^est .product, and has as such no lasting existence. Prakriti is the ultimate “ material ” cause of both Mind and Matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.* Wha t She is in Herself cannot be realized. She is_ only known by Her effects.® Though Mulapra- kriti is the material cause of the world from which it ’ So Herbert Spencer holds, in conformity with Indian doctrine, that the universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see my volumes so entitled. * The word has been said to be derived from Kri and the affix ktin, which is added to express bhdva, or the abstract idea, and sometimes the Karma, or object of the action, corresponding with the Greek affix sis. Ktin inflected in the nominative becomes tih, tis. Prakriti there¬ fore has been said to correspond with <j>vcri<i (nature) of the Greeks (Banerjee, “ Dialogues on Hindu philosophy,” 24). It is also called Pradhana. Pra+dha+anat= Pradhatte sarvam atmani, or that which contains all things in itself, the source and receptacle of all matter and form. Pradhana also literally means “ chief ” (substance), for accord¬ ing to Samkhya it is the real creator. ^ See the splendid Hymn to Prakriti in Prapanchasara Tantra, Vol. Ill, “ Tantrik Texts ”. What can be seen by the eyes can be defined, but not She. ” It cannot be seen by the eyes.” Kena Up., 1-6 ; “ Yat chakshusha na pashyati.” She is beyond the senses. Hence the Trishati addresses the Devi (II. 44) as tdrigityavinirdeshya (who is not to be particularly pointed out as being this or that). See Sh3>rad& Tilaka, Vftmakeshvara, and Vishvasara Tantras, cited in Prftnatoshinl, p. 24. She is ineffable and inconceivable: with form (Vikriti), yet Herself (Hulaprakriti) formless. Mahanirvana Tantra, IV. 83-8d. Thus Sayana (Rig-Veda, X. 129, 2) says that, whilst Maya is Anirvachya (indefinable), since it is neither Sat nor Asat, Chit is definable as Sat.

arises/ ultimately, as it is in itself (Svarupa), Prakriti Shakti, like all else, is Consciousness, for Consciousness- as Power and static Consciousness are one/ Conscious¬ ness, however, assumes the r61e of Prakriti—that is, creative power—when evolving the universe. Her sub¬ stance consists of the Gunas or modes of this natural principle which are called Sattva, Rajas, Tamas."^ The general action of Shakti is to veil or contract consciousness. Prakriti, in fact, is a finitising principle. To all seeming^ it finitises and makes form in the infinite formless Con¬ sciousness.^ So do all the Gunas. But one does it les& and another more. The first is Sattvaguna the function of which, relative to the other Gunas, is to reveal conscious¬ ness. The greater the presence or power of Sattvaguna, the greater the approach to the condition of Pure Con¬ sciousness. Similarly, the function of Tamas Guna is to suppress or veil consciousness. The function of Rajas Guna is to make active —that is, it works on Tamas to suppress Sattva, or on Sattva to suppress Tamas.® The ' Kriteh prarambho yasyah. That is, by which creation (Srishti), maintenance (Sthiti), and dissolution (Laya) are done (Prakriyate k&rySdikam anaya). “ See Sadftnanda’s Comm, on 4th Mantra of Isha Up. “ The changeless Brahman which is consciousness appears in creation as Maya which is Brahman (Brahmamayl) consciousness (Chidrupinl), holding in Herself unbeginning (Anadi) Karmik tendencies (Karma- samskara) in the form o'! the three Gunas. Hence She is Gunamayl despite being ChinmayL And as there is no second principle these Gunas are Chit-Shakti." * The three Gunas are Prakriti. The Devi, as in the form of Pra¬ kriti, is called Trigunatmika (who is composed of the three Gunas). All nature which issues from Her, the Great Cause (Mahakaranasvarupa), is also composed of the same Gunas in different states of relation. * See an article of mine in the Indian Philosophical Review, “ Shakti and Maya,” reproduced in 3rd Ed. of ” Shakti and Shakta ”. * In the words of Professor P. Mukhyopadhyaya, dealing with the matter monistically, these are the three elements of the Life Stress on the surface of pure Consciousness—namely, presentation (Sattva), movement (Eajas), and veiling (Tamas), which are the three elements of creative evolution (“ The Patent Wonder,” p. 19). EMBODIED CONSCIOUSNESS (jIVATMA) object and the effect of evolution, as it is ©f all Sadhana, is to develop Sattvaguna., The Gun^s always co-exist in every¬ thing, but variously predominate. The lower descent is made in the scale of nature the more Tamas Guna prevails, as in so-called “brute substance,” which has been supposed to be altogether inert. The higher the ascent is made the more Sattva prevails. The truly Sattvik man is a divine man, his temperament being called in the Tantras Divya- bhava.^ Through Sattvaguna passage is made to Sat, which is Chit or pure Consciousness, by the SiddhayogI, who is identified with Pure Spirit. Prakriti exists in two states, in one of which (so far as any effect is concerned)'^ She is quiescent. The Gunas are then in stable equilibrium, and not affecting one another. There is no manifestation. This is the unmanifest (Avyakta), the potentiality of natural power {natiira naturans).^ When, however, owing to the ripening of Karma, the time for creation takes place, there is a stirring of the Gunas (Guna- kshoba) and an initial vibration (Spandana), known in the Mantra Shastra as Cosmic Sound (Sabdabrahman). The Gunas affect one another, and the universe made of these three Gunas is created. The products of Prakriti thus evolved are called Vikara or Vikriti.* Vikriti is manifest ' Those in whom Rajas Guna is predominant, and who work that Guna to suppress Tamas, are Vira (hero), and the man in whom the Tamas Guna prevails is a Pashu (animal). ' * The three Gunas are essentially changeful. Ntlparinamya kshanamapyavatishthante gunah (the gunas do not remain for a moment without movement). Vachaspati Misra: Samkhya-Tattva- KaumudT, 16th Karika. The movement is twofold : (a) Sarupaparinama or Sadrishatarinama in disolution, and (6) Virupaparinama in evolution. ® This is, in fact the definition of Prakriti as opposed to Vikriti, Sattvarajastamasam samyavastha prakritih. Samkhya-KaumudI Karika: B ; Samkhya-Pravachana, I. 61. * Vikara or Vikriti is something which is really changed, as milk into curd. The latter is a Vikriti of the former. Vivarta is apparent

(Vyakta) Prakriti {natura naturata). In the iiifiLiiit e-Aad formless Prakriti there appears strain or stress appe aring “ai^lormr' On the relaxation of this strain in dissolution forms disappear in formless Prakriti, who as manifested jpower (Shakti) re-enters the Brahman-Cpusciousness,. These Vikritis are the Tattvas issuing from Prakriti,’ the Avidya Shakti—namely, the different categories of Mind, Senses and Matter. The bodies are threefold: causal (Karanashaiira, or Parasharira, as the Shaivas call it), subtle (Stikshmasharira), and gross (Sthulasharira) bodies in which the Atma is enshrined are evolved from Prakriti Shakti, and are con¬ stituted of its various productions. They form the taber¬ nacle of the Spirit (Atma), which as the Lord is “in all beings, and who from within all beings controls them The body of the Lord (Ishvara) is pure Sattvaguna (Shud- dhasattvagunapradhana).® This is the aggregate Prakriti but unreal change, such as the appearance of what was and is a rope as a snake. The Vedantasara thus musically defines the two terms : Satattvato’ nyathilpratha vikara ityudiritah Atattvato’ nyathapratha vivarta ityudiritah. Under V. 40 of the Shatchakra the commentator speaks of Vikriti as a reflection (Pratibimbata) of Prakriti. It is Prakriti modified. ^ As already explained, there are Tattvas which precede the Purusha-Prakriti Tattvas. Etymologically Tattva is an abstract deriva¬ tion from pronoun “ Tat ” (that), or Thatness, and may, it has been pointed out, be compared with the Hrocceitas of Duns Scotus. The Tattva in a general sense is Truth or Brahman. But in the Samkhya it has a technical sense, being employed as a concrete term to denote the eight “ producers,” the sixteen “ productions,” and the twentj^-fifth Tattva or Purusha. * Yah sarveshu bhuteshu tishthan; yah sarvani bhutany antaro ■yamayati (Brih. Up., iii. 7, 15). The Jiva is in MayavAda thus Chaitanyarupa with the Upadhi ajnana and its effects, mind and body, • and which is Abhimanin, or attributor to itself, of the waking, dream¬ ing and slumber states. ® Shamkara’s Bhashya, II. 8-46. The Jiva is Ghaitamya distinguish¬ ed by Upadhi. The latter term means distinguishing property, attri¬ bute, body, etc., and here body (Deha), senses (Indriya), mind (Manas, Buddhi), etc. (ih., I. 2-6). EMBODIED CONSCIOUSNESS (jIVATMa) or Maya of Him or Her as the Creator-Creatrix of all things. Jiva, as the Kularnava Tantra ^ says, is hound by the bonds (Pasha); Sadashiva is free of them.^ The former is Pas^hj^ and the latter Pashupati, or Lord of Pashji^si^yas). That is, Ishvarl ® is not affected by Her own Maya. She Is all- seeing, all-know ing, all-powerful. Ishvara thus rules Maya, Jlya is ruled ^ by^it. Fro m this standpoint the Mother and Her child the Jiva are not, thus, the same. For the latter is a limited consciousness subject to error, and governed by that Maya-shakti of Hers which makes the world seem to be different from what it in its essence is. The body of Jiva is therefore’ known as the individual Prak riti o r Ayidya^ in whic h there is impure Sattva, and Rajas and Tama§. (Malinasattvagunapradhana). But in the Mother are all creatures. And so in the Trishati ‘ the Devi is called “ in the form of one and many letters ” (Ekanekaksharakriti). As Eka She is the Ajnana which is pure Sattva and attri¬ bute (Upadhi) of Ishvara; as Aneka She is Upadhi or vehicle of Jiva. Whilst Ishvara is one, Jivas are many,*^ according to the diversity in the nature of the individual Prakriti caused by the appearance of Rajas and Tamas in it in differing proportions. The Atma appears as Jiva in the various forms of the vegetable, animal, and human worlds. The first or Causal Body of any particular Jiva, there¬ fore, is that Prakriti (Avidya Shakti) which is the cause of the subtle and gross bodies of this Jiva which are evolved from it. This body lasts until Liberation, when ‘ Tantrik Texts, Vol. V. Pashabaddho bhavoj jivab pasbamuktab sadasbivab (Kularnava Tantra, IX. 48), upon which the author of the PranatoshinI, who cites this passage, says: “Thus the identity of Shiva and Jiva is shown” (iti shivajivayor aikyarn uktam). ® Feminine of Ishvara. Some worship Shiva, some Devi. Both are one. * Comm, by Shamkara on v. 28. ' According to another Vedantic view there is only one JTva.

the JlvS>tm3> oeRses to be such and is the Paramatma or bodiless Spirit (Videha-mukti). The Jiva exists in this body during dreamless sleep (Sushupti). The second and third bodies are the differentiations through evolution of the causal body, from which first proceeds the subtle body, and from the latter is produced the gross body. The Subtle Body, which is also called Linga Sharira or Puryashtaka, is constituted of the first evolutes (Vikriti) from the causal Prakritic body—namely, the Mind (Antah- karana), the internal instrument, together with the external instruments (Bahyakarana), or the Senses (Indriya), and their supersensible objects (Tanmatra). The third or Gross Body is the body of “ matter ” which is the gross particular object of the senses ' derived from the supersensibles. Shortly, the subtle body may be described as the Mental Body, as that which succeeds is called the gross body of Matter. Mind is abstractedly considered by itself, that is, as dissociated from Consciousness which is never the case, an unconscious force which breaks up into parti¬ culars the Experience-Whole which is Chit. It is called the “ working within ” or “ internal instrument ” (Antah- karana), and is one only, but is given different names to denote the diversity of its functions.^ The Samkhya thus speaks of Buddhi, Ahamkara, Manas, to which the Vedanta adds Chitta, being different aspects or attributes (Dharma) of Mind as displayed in the psychical processes by which the Jiva knows, feels and wills. These may be considered from the point of view of ©volution—that is, according to the sequence in which the ‘ The definition of a Bhata (sensible matter) is that which can be seen by the outer organ, such as the eye, ear, and so forth. * Samkhya-Pravachana-Siitra, II. 16. See my vol. on “ Mind ”. EMBODIED CONSCIOUSNESS (jIVATMl) limited experience of the Jiva is evolved—or from that in which they are regarded after creation, when the experience of concrete sense objects has been had. According to the former aspect, Buddhi or Mahat Tattva is the state of mere presentation ; consciousness of being only, without thought of “ I ” (Ahamkara), and unaffected by sensations of parti- eular objects (Manas and Indriyas). It is thus the im¬ personal Jiva Consciousness. Ahamkara, of which Buddhi is the basis, is the personal consciousness which realizes itself as a particular “ I,” the experience!*. The Jiva, in the order of creation, first experiences in a vague general way without consciousness of the self, like the experience which is had immediately on waking after sleep. It then refers this experience to the limited self, and has the conscious¬ ness “ I am So-and-so Manas is the desire which follows on such experience, and the Senses (Indriya) and their objects are the means whereby that enjoyment is had which is the end of all will to life. Whilst, however, in the order of evolution Buddhi is the first principle, in the actual working of the Antah- karana after creation has taken place, it comes last. It is more convenient, therefore, to commence with the sense-objects and the sensations they evoke. The experi- oncer is affected by Matter in five different ways, giving rise in him to the sensations of hearing, touch and feel,^ colour and form " and sight, taste, and smell.“ But sensible ’ See post: also my volume on “ Matter * Rupa is primarily colour. By means of colour form is perceived, for a perfectly colourless thing is not perceivable by the gross senses. ■* The other objects of the senses are the speakable, prehensible, approachable, excitable (that which is within the genitals), and excret- able. “ Each sense is suited to a particular class of influences—touch to solid pressure, hearing to aerial pressure, taste to liquid, light to luminous rays.” (Bain: “ Mind and body,” p. 22, 1892.) See Samkhya-Pravachana-Sutra, II. 26-28, 40; Samkhya-Tattva- Kaumudi, 27 Karika.

perception exists only in respect of particular objects and is thus perceived in its variations only. But there exist also general elements of the particulars of sense-perception. That general ideas may be formed of particular sense- objects, indicates, it is said,* their existence in some parts of the Jiva’s nature as facts of experience; otherwise the generals could not be formed from the particulars given by the senses as the physical facts of experience. This general is called a Tanmatra, which means the “ mere thatness,” or abstract quality, of an object. Thus, the Tanmatra of a sound (Shabdatanmatra) is not any particular sensible form of it, but the “thatness ” of that sound—that is, that sound apart from any of its particular variations stated. The Tanmatras have, therefore, aptly been called the “ generals of the sense particulars —that is, the general elements of sense perception. These necessarily come into existence when the senses (Indriya) are produced; for a sense necessitates something which can be the object of sensation. These Stikshma (subtle) Bhutas, as they are also called, are not ordinarily themselves perceived, for they are supersen¬ sible (Atindriya). Their existence is only mediately perceived through the gross particular objects of which they are the generals, and which proceed from them. They can be the objects of immediate (Pratyksha) perception only to Yogis.'’ They are, like the gross sense-objects derived from them, five in number namely, sound (Shabdatanmatra), touch and feel * (Sparshatanmatra), colour and form (Rtipatanmatra), flavour (Rasatanmatra), and odour (Gandhatanmatra) as * See for this in greater detail J. C. Chatterji’s “ Kashmir Shaivaism,” 125. * Ib., see post. * So it is said Tani vastuni tanmfttrftdini pratyaksha-vishayani (that is, to Yogis). * Whereby the thermal quality of things is perceived. EMBODIED CONSCIOUSNESS (jIvATMA) 69 universals. Each of these evolves from that which pre¬ cedes it.^ Sensations aroused by sense-objects are experienced by means of the outer instruments (Bahyakarana) of the Lord of the body, or senses (Indriya), which are the gateways through which the Jiva receives worldly experience. These are ten in number, and are of two classes: viz.y the five organs of sensation or perception (Jnanendriya), or ear (hearing), skin (feeling by touch), eye (sight), tongue (taste), and nose (smell); and the five organs of action (Karmendri- ya), which are the reactive response which the self makes to sensation—namely, mouth, hands, legs, anus, and genitals, whereby speaking, grasping, walking, excretion, and procrea¬ tion are performed, and through which effect is given to the Jiva’s desires. These are afferent and efferent impulses respectively. The Indriya, or sense, is not the physical organ, but the faculty of mind operating through that organ as its instrument. The outward sense-organs are the usual means whereby on the physical plane the functions of hearing and so forth are accomplished. But as they are mere instru¬ ments and their power is derived from the mind, a Yogi may accomplish by the mind only all that may be done by means of these physical organs without the use of the latter. With reference to their physical manifestations, but not as they are in themselves, the classes into which the Indriyas are divided may be described as the sensory and motor nervous systems. As the Indriyas are not the physi¬ cal organs, such as ear, eye, and so forth, but faculties of the Jiva desiring to know and act by their aid, the Yogi claims to accomplish without the use of the latter all that ^ In a general way the last four correspond with the Vaisheshika Paramanus. There are differences, however. Thus, the latter arc eternal (Nitya) and do not proceed from one another. THU SIX C’ENTBES AND THE SERPENT POWER is ordinarily done by their means. So a hypnotized subject can perceive things, even when no use of the special physi¬ cal organs ordinarily necessary for the purpose is made.^ The fact of there being a variety of actions does not neces¬ sarily involve the same number of Indriyas. An act of “ going ” done by means of the hand (as by a cripple) is to be regarded really as an operation of the Indriya of feet (Paden- driya), even though the hand is the seat of the Indriya for handling.' By the instrumentality of these Indriyas things are perceived and action is taken with reference to them. The Indriyas are not, however, sufficient in themselves for this purpose. In the first place, unless attention (Alochana) co-operates there is no sensation at all. To be “ absent- minded ” is not to know what is happening.^ Attention must therefore co-operate with the senses before the latter can “ give ” the experiencer anything at all.^ Nextly, at one and the same moment the experiencer is subject to receive a countless number of sensations which come to and press upon him from all sides. If any of these is to be brought into the field of consciousness, it must be selected to the exclusion of others. The process of experience is the selection of a special section from out of a general whole, and then being engaged on it, so as to make it one’s own, either as a particular object of thought or a particular field of operation.** Lastly, as Western psychology holds, the senses give not a completed whole, but a manifold—the manifold of' sense. These ^ See “ Kashmir Shaivaism,” by J. C. Chatterji, p. 120. Thus Pro¬ fessor Lombroso records the case of a woman who, being blind, read with the tip of her ear, tasted with her knees, and smelt with her toes. ’ Tantriasfira Ahnika, 8. * See “ Kashmir Shaivaism,” p. 112. * So in the BrihadS^ranayaka Upanishad, I. 3-27, it is said : “ My Manas (mind) was diverted elsewhere. Therefore I did not hear.” ' “ So, in the Text here translated post, Manas is spoken of as a door- keeper who lets some enter, and keeps others outside. EMBODIED CONSCIOUSNESS (jIVATMA) “ points of sensation ” must be gathered together and made into a whole. These three functions of attention, selection, and synthesizing the discrete manifold of the senses, are those belonging to that aspect of the mental body, the in¬ ternal agent (Antahkarana), called Manas.’ Just as Manas is necessary to the senses (Indriya), the latter are necessary for Manas. For the latter is the seat of desire, and cannot exist by itself. It is the desire to perceive or act, and therefore exists in association with the Indriyas. Manas is thus the leading Indriya, of which the senses are powers. For without the aid and attention of Manas the other Indriyas are incapable of performing their respect¬ ive offices; and as these Indriyas are those of perception and action, Manas, which co-operates with both, is said to partake of the character of both cognition and action. Manas, through association with the eye or other sense, becomes manifold, being particularized or differentiated by its co-operation with that particular instrument, which cannot fulfil its functions except in conjunction with Manas. Its function is said to be Samkalpa-Vikalpa, that is, selection and rejection from the material provided by the Jnanendriya. When, after having been brought into con¬ tact with the sense-objects, it selects the sensation which is to be presented to the other faculties of the mind, there is Samkalpa. The activity of Manas, however, is itself neither intelligent result nor moving feelings of pleasure or pain. It has not an independent power to reveal itself to the experiencer. Before- things can be so revealed and realized as objects of perception, they must be made subject to the operation of Ahamkara and Buddhi, without whose intelligent light they would be dark forms unseen and ' See “ Kashmir Shaivaism,” pp. 94-114. This is the Samkhyan and Vedantic definition. According to the Vaisheshika, Manas is that which gives knowledge of pleasure, pain, and Jivatma (I am So-and-so).

unknown by t?he experience!*, and the efforts of Manas but blind gropings in the dark. Nor can the images built up by Manas affect of themselves the experience!* so as to move him in any way until and unless the experience!* identifies himself with them by Ahamkara—that is, by making them his own in feeling and experience. Manas, being thus an experience of activity in the dark, unseen and unrevealed by the light of Buddhi and not moving the experience!* until he identifies himself with it in feeling, is one in which the dark veiling quality (Tamas guna) of Shakti Prakriti is the most manifest.' This Guna also prevails in the Indriyas and the subtle objects of their operation (Tanmatra). Ahamkara the “ I-maker ” is self-arrogation ^—that is, the realization of oneself as the personal “ I ” or self-con¬ sciousness of worldly experience in which the Jiva thinks of himself as a particular person who is in relation with the objects of his experience. It is the power of self- arrogation whereby all that constitutes man is welded into qne Ego, and the percept or concept is referred to that particular thinking subject and becomes part of its experi¬ ence. When, therfore, a sensation is perceived by Manas and determined by Buddhi, Ahamkara says : “ It is I who perceive it.” This is the “ I ” of phenomenal consciousness as distin¬ guished from “ this ” the known. Buddhi functions with its support.^ Buddhi considered with relation to the other faculties of experience is that aspect of the Antahkarana ^ See “ Kashmir Shaivaism,” p. 116, where the author cites the dictum of Kant that perceptions (Anschauung) without conceptions are blind. ® Abhim&na. Abhimano’hamkarah. See Samkhya-Tattva-Kaumudl, 24 E^rika, and Bk. II, Sfttra 16, Samkhya-Pravachana-Sfltra. ^ Tam ahamkaram upajivya hi buddhir adhyavasyati (Samkhya- Tattva>Kaumudr,'swpm., EMBODIED CONSCIOUSNESS (jIVATMl) which determines (Adhyavasayatmika buddhih)/ “ A man is said to determine (Adhyavasyati) who, having perceived (Manas), and thought, ‘I am concerned in this matter (Ahamkara) ’ and thus having self-arrogated, comes to the determination, ‘ This must be done by me ’ (Kartavyam etat Maya).” * “ Must be done ” here does not refer to exterior action only, but to mental action (Manas! kriya) also, such as any determination by way of the forming of concepts and percepts (“ It is so ”) and resolutions (“ It must be done ”). Buddhi pervades all effects whatever other than itself. It is the principal Tattva because it pervades all the instruments (Indriya), is the receptacle of all the Samskaras or Karmic tendencies, and is in Samkhya the seat of memory.^ It is the thinking principle which forms concepts or general ideas acting through the instru¬ mentality of Ahamkara, Manas and the Indriyas. In the operations of the senses Manas is the principal; in the operation of Manas Ahamkara is the principal; and in the operation of Ahamkara Buddhi is the principal. With the instrumentality of all of these Buddhi acts, modifications taking place in Buddhi through the instru¬ mentality of the sense functions.^ It is Buddhi which is the basis of all cognition, sensation, and resolves, and makes over objects to Purusha that is. Consciousness. And so it is said that Buddhi, whose characteristic is deter¬ mination, is the charioteer ; Manas, whose characteristic is Samkalpavikalpa, is the reins ; and the Senses are the horses. Jiva is the Enjoyer (Bhokta) that is, Atma conjoined with * Samkhya-Pravachana, II. 13. The Sutra has Adhyavasayo buddhih; but, the Commentator points out that Buddhi is not to be identified with its functions. Buddhi is thus called Nishchayakarinl. * Samkhya-Tattva-Kaumudi, 23rd Karika: Sarvo vyavahartta alo- chya mattva aham atradhikrita ityabhimatya kartavyam etat maya iti adhyavasyati. * Samkhya-Pravachana, II. 40-44. ‘ Samkhya-Pravachana, II. 45, 89.

body, senses, Manas and Buddhi.* In Buddhi Sattvaguna predominates; in Ahamkara, Rajas, in Manas and the Indriyas and their objects, Tamas. ^ ' Chitta* in its special sense is that faculty (Vritti) by which the Mind first recalls to memory (Sinaranam) that; of which there has been previously Anubhava or pratyaksha Jnana—that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, what has been previously known; ^ remembrance being the calling up of that. Chinta, again, is that faculty whereby the current of thought dwells, thinks and contemplates upon (Chinta)^ the subject so recalled by Smaranam, and previ- ously known and determined by Buddhi. For such medita¬ tion (Dhyana) is done through the recall and fixing the mind upon past percepts and concepts. According to Vedanta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Chitta. Samkhya, on the principle of economy of categories, regards Smaranam and Chinta to be functions of Buddhi.® In the works here translated and elsewhere Chitta is, however, currently used as a general term for the working mind— that is, as a synonym for the Antahkarana.® ' Shamkara’s Commentary on Kathopanishad, 8rd Valli, 4th Mantra: Atmendriyamanoyuktam bhoktetyahur manlshinah ; and see Samkhya-Pravachana, II. 47. * Chetati anena iti chittam. * So the Patanjala Sutra says: Anubutavishayasampramoshah smritih (Nothing is taken away from the object perceived). * Anusandhftnfttmika antahkarana-vrittir iti vedftntah. (It is the faculty of the Antahkarana which investigates in the Vedanta.) ® Samkhyashastre cha chintavrittikasya chittasya, buddhavevantar- bhavah (In the Samkhya Shastra, Chitta, the function of which is Chinta, is included in Buddhi, I. 64). ' Chittam antahkarana-samanyam (Chitta is the Antahkarana in general): Samkhya-Pravachana-Bhashya. EMBODIED COI^SOIOUSNESS (jIVlTMl) To sum up the functions of the subtle body: the sense- objects (Bhnta, derived from Tanmatra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahamkara, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Chit), which is the Purusha; all the principles (Tattva) up to and including Buddhi being modifications of appa¬ rently unconscious Prakriti. Thus all the Tattvas work for the enjoyment of the Self or Purusha. They are not to be regarded as things existing independently by them¬ selves, but as endowments of the Spirit (Atma). They do not work arbitrarily as they will, but represent an organized co-operative effort in the service of the Enjoyer, the Experi- encer or Purusha. The subtle body is thus composed of what are called the “ 17,” viz., Buddhi (in which Ahamkara is included), Manas, the ten senses (Indriya), and the five Tanmatras. No special mention is made of Prana or Vital Principle by the Stokhya, by which it is regarded as a modification of the Antahkarana, and as such is implicity included. The Mayavadins insert the Prana pentad^ instead of the Tanmatra.^ The Jiva lives in his subtle or mental body alone when in the dreaming (Svapna) state. For the outside world of objects (Mahabhuta) is then shut out and the conscious¬ ness wanders in the world of ideas. The subtle body or soul is imperishable until Liberation is attained, when the Jivatma or seemingly conditioned consciousness ceases to be such and is the Supreme Consciousness or Para- matma, Nirguna Shiva. The subtle body thus survives the dissolution of the gross body of matter, from which it goes ^ Samkhya-Pravaohanft-Sutra, III. 9. See my volume on “ Life (PrSna-Shakti).

forth (Utkramana), and “reincarnates'’ ‘ (to use an English term) until Liberation (Mukti). The Lingasharira is not all-pervading (Vibhu), for in that case it would be eternal (Nitya) and could not act (Kriya). But it moves and goes (Gati). Since it is not Vibhu, it must be limited (Parich- chhinna) and of atomic dimension (Anuparimana). It is ♦ indirectly dependent on food. For though the material body is the food-body (Annamaya), Mind is dependent on it when associated with the gross body. Mind in the subtle body bears the Samskaras which are the result of past actions. This subtle body is the cause of the third or gross body. The whole process of evolution is due to the presence of the will to life and enjoyment, which is a result of Vasana, or world-desire, carried from- life to life in the Samskaras, or impressions made on the subtle body by Karma, which is guided by Ishvara. In its reaching forth to the world, the Self is not only endowed with the faculties of the subtle body, but with the gross objects of enjoyment on which those faculties feed. There, therefore, comes into being, as a projection of the Power (Shakti) of Conscious¬ ness, the gross body of matter called Sthula Sharira. The word Sharira comes from the root “ Shri” to decay; for the gross body is at every moment undergoing molecular birth and death until Prana, or vitality, leaves the organism, which, as such, is dissolved. The Soul (Jivatma) is, when it leaves the body, no longer concerned therewith. There is no such thing as the resurrection of the same body. It returns to dust and the Jiva when it ^ This is transmigration or pretyabhftva, which means “ the arising again and again"—punarutpattih pretya bhavah, as Gautama says. I^etya== having died, and Bhava=“the becoming (born into the world) again ". “ Again " implies habitualness : birth, then death, then birth, hnd so on, until final emancipation which is Moksha, or Apavarga (release), as the Nyaya calls it. EMBODIED CONSCIOUSNESS (jIVATMA) reincarnates does so in a new body, which is nevertheless, like the last, suited to give effect to its Karma. The Sthula Sharira, with its three Doshas, six Koshas, seven Dhatus, ten Fires, and so forth, ^ is the perishable body composed of compounds of five forms of gross sensible matter (Mahabhuta), which is ever decaying, and is at the end dissolved into its constituents at death.® This is the Vedantik body of food (Annamaya Kosha), so called because it is maintained by food which is converted into chyle (Rasa), blood, flesh, fat, bone, marrow and seed-components of the gross organism. The Jiva lives in this body when in the looking (Jagrat) state. The human, physical, or gross body is, according to Western science, composed of certain compounds of which the chief are water, gelatine, fat, phosphate of lime, albumen, and fibrine, and of these water constitutes some two-thirds of the total weight. These substances are composed of simpler non-metallic and metallic elements, of which the chief are oxygen (to the extent of about two-thirds), hydrogen, carbon, nitrogen, calcium, and phosphorus. Again, to go one step farther back, though the alleged indestructi¬ bility of the elements and their atoms is still said by some to present the character of a “ practical truth,’' well-known recent experiments go to re-establish the ancient hypothesis of a single Primordial Substance to which these various forms of matter may be reduced, with the resultant of the possible and hitherto derided transmutation of one element into another; since each is hut one of the plural manifesta¬ tions of the same underlying unity. * See Introduction to my edition of Prapanchasara Tantra, Vol. Ill, “ Tantrik Texts “ Decay and death are two of the six Urmis which, with hunger and thirst, grief and ignorance, are characteristics of the body (Deha- dharma): Frape^chasara Tantra, II.

Eecent scientific research has shown that this original substance cannot be scientific “ matter ”-^that is, that which has mass, weight and inertia. Matter has been dematerialized and reduced, according to current hypotheses,^ to Something which differs profoundly from “ matter ” as known by the senses. This ultimate substance is stated to be Ether in a state of motion. The present scientific hypothesis would appear to be as follows: The ultimate and simplest physical factor from which the universe has arisen is motion of and in a substance called “ Ether,” which is not scientific “ matter ”. The motions of this substance give ^ise from the realistic point of view to the notion of “ matter”. Matter is thus at base one, notwith¬ standing the diversity of its forms. Its ultimate element is on the final analysis of one kind, and the differences in the various kinds of matter depend on the various movements of the ultimate particle and its succeeding combinations. Given such unity of base, it is possible that one form of matter may pass into another. The Indian theory here described agrees with the Western speculations to which we have referred, that what the latter calls scientific or ponderable matter does not permanently exist, but says that there are certain motions or forces (five in number) which produce solid matter, and which are ultimately reducible to ether (Akasha). Akasha, however, and scientific “ Ether ” are not in all respects the same. The latter is an ultimate substance, not “ matter,” having vibratory move¬ ments and affording the medium for the transmission of light. Akasha is one of the gross forces into which tho Primordial Power (Prakriti-Shakti) differentiates itself. Objectively considered it is a vibration^ in and of the ’ It is Spandanashila (vibratory), according to Samkhya; for the products share the character of the original vibrating Prakriti, and these products are not, like Prakriti itself, all-pervading (Vibhu). The Yaisheshika Satrak&ra regards it as a motionless, colourless (Nirupa) ' EMBODIED CONSCIOUSNESS (jIvITMA) 69 substance of Prakriti of which it is a transformation in which the other forces are observed to be operating. Lastly, Akasha is not an ultimate, but is itself derived from the supersensible Tanmatra, with its quality (Guna) whereby Akasha affects the senses; and this Tanmatra is itself der¬ ived from the mental I-making principle (Ahamkara), or personal consciousness produced from the superpersonal Jiva-consciousness as such (Buddhi), emanating from the root-energy, or Prakriti-Shakti, the cause and basis of all forms, of “ material ” force or substance. At the back of both “ matter ” and mind, there is the creative energy (Shakti) of the Supreme who is the cause of the universe and Consciousness itself. Matter affects the Jiva in five different ways, giving rise in him to the sensations of smell, taste, sight, touch and feel, and hearing. As already explained, the Tanmatras are supersensible, being abstract qualities, whilst the senses perceive their variations in particular objects only. These sense parti¬ culars are produced from the generals or Universals. Prom the Shabda Tanmatra and from the combinations •of the latter with the other Tanmatras are produced the gross Bhiitas (Mahabhuta), which as things of physical magnitude perceivable by the senses approach the Western definition of discrete sensible “ matter ”. These five Maha- bhutas are Akasha (Ether), Vayu (Air), Tejas (Fire), Apas (Water) and Prithivi (Earth). Their development takes place from the Tanmatra, from one unit of that which is known in sensible matter as mass (Tamas), charged with energy (Rajas) by the gradual accretion of mass and re¬ distribution of energy. The result of this is that each continuum (Sarvavyapl). It is not an effect and is Vibhu, therefore it cannot vibrate (Gatikriya). The Commentators argue that, as it is a Dmvya or thing, it must possess the general quality (Dharma) of Jlravya or Kriya—that is, action. See my volume on “ Matter THE SIX CENTRES AND THE SERPENT POWER Bhata is more gross than that which precedes it until “ Earth ” is reached. These five Bhutas have no connection with the English “ elements ” so called, nor, indeed, are they elements at all, being derived from the Tanmatras. Dynamically and objectively considered they are (proceeding from Akasha) said to be five forms of motion, into which Prakriti differentiates itself: viz.^ non-obstructive, all- directed motion radiating lines of force in all directions,, symbolized as the “Hairs of Shiva affording the space (Akasha) in which the other forces operate; transverse motion ’ and locomotion in space (Vayu); upward motion giving rise to expansion (Tejas); downward motion giving, rise to contraction (Apas); and that motion which produces cohesion, its characteristic of obstruction being the opposite of the non-obstructive ether in which it exists and from / which it and the other Tattvas spring. The first is sensed by hearing through its quality (Guna) of sound (Shabda); ^ the second by touch through resistance and feeling; the third by sight as colour; * the fourth by taste through flavour; and the fifth by the sense of smell through its odour, which is produced by matter only in so far as it partakes of the solid state.® ’ “ Kashmir Shaivaism,” p. 182, where it is suggested that the lines of the magnetic field are connected with the lines of Dik (direc¬ tion) as the lines of ethereal energy. * Vftyu, as the Prapanchasara Tantra says, is characterized by motion (Chalanapara). The Sanskrit root Va=to move. See Sushruta, Vol. II, p. 2, ed. Kaviraj Kunja Lala Bhishagratna. ® According to Western notions, it is the air which is thej;ause of sound. According to Indian notions, Ether is the substratum (Ashraya) of sound, and Air (Vayu) is a helper (Sahakarl) in its manifestation. * Touch is not here used in the sense of all forms of contact, for form and solidity are not yet developed, but such particular contact as that by which is realized the thermal quality of things. * Fire is the name or that action which builds and destroys shapes. * All matter in the solid state (Parthiva) giving rise to smell is in the state of earth— e.g., metals, flowers, etc. EMBODIED CONSCIOUSNESS (JIVATMA.) The hard and stable obstructive “earth” is that which is smelt, tasted, seen, and touched, and which exists in space which is known by hearing—^that is, the sounds in it. The smooth “water” is that which is tasted, seen, and touched in space. “ Fire ” is what is seen and touched —that is, felt as temperature—in sp'ace. “ Air ” is what is so felt in space. And sound which is heard is that by which the existence of the “ Ether ” is known. These Bhutas when compounded make up the material universe. Each thing therein being thus made of all the Bhutas, we find in the Tantras that form, colour and sound, are related, a truth which is of deep ritual significane. Thus, each of the sounds of speech or music has a corresponding form, which have now been made visible to the eye by the Phono¬ scope.* Thus the deaf may perceive sounds by the eye just as, by the Optophone the blind may read by means of the ear. In the same Shastra various colours and figures (Man- dalas) are assigned to the Tattvas to denote them.. Akasha is represented by a transparent white circular diagram in which, according to some accounts, there are dots (Chhidra = hole), thus displaying the interstices which Akasha produces; for Akasha, which is all-pervading, inter¬ venes between each of the Tattvas which are evolved from it. Vayu is denoted by a smoky grey, six-cornered dia¬ gram ; ^ Tejas, red, triangular diagram ; Apas, white, cres¬ cent-shaped diagram ; and Prithivi, yellow, quardrangular * When words are spoken or sung into a small trumpet attached to the instrument, a revolving disk appears to break up into a number of patterns, which varj’ with the variations in sound. “ See as to this and other diagrams the coloured plates of the Chakras. THE SIX CENTRES AND THE SERPENT POWER diagram which; as the superficial presentation of the cube, ^ell denotes the notion of solidity. Similarly, to each Devata also there is assigned a Yan- tra, or diagram, which is a suggestion of the form assumed by the evolving Prakriti or body of that particular Consci¬ ousness. The gross' body is, then, a combination of the com- pOUfids of those Mahabhfitas, derivable from the Akasha (“ Ether ”) Tattva. The Bhutas and the Tanmatras, as parts of these com¬ pounds, pervade the body, but particular Bhtltas are said to have centres of force in particular regions. Thus the centres (Chakra) of “Earth” and “Water” are the two lower ones in the trunk of the body. “Fire ” predominates in the central abdominal region, and “ Air ” and “ Ether ” in the two higher centres in the heart and throat. These five Tanmatras, five Bhutas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in Yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahamkara, Manas) and Prakriti have their special centres of activity in the head. Again, the Bhatas may be specially displayed in other portions of the bodily organism. Thus> PrithivI displays itself as bone or muscles; Apas as urine and saliva ; Tejas as hunger and thirst; Vayu in grasping and walking. Fire is manifold, its great mystery being saluted by many names. So Tejas manifests both as light and heat, for, as Helmholtz says, the same object may effect the senses in different ways. The same ray of sun¬ shine, which is called light when it falls on the eyes, is called heat when it falls on the skin. Agni manifests in the household and umbilical fires; as Kamagni in the Muladhara centre; in Vadava or submarine fire and in the “Lightning” of the Sushumna in the spinal column. EMBODIED CONSCIOUSNESS (jIvITMa) Matter thus exists in the five states etheric,' aerial,® fiery,® fluid,^ and solid/ Prithivi does not denote merely what is popularly called “ Earth All solid (Parthiva) odorous substance is in the Prithivi state. All substance in the fluid (Apya) state is in the Apas state, as every¬ thing which has cohesive resistance is in that of Prithivi. This latter, therefore, is the cohesive vibration, the cause of solidity, of which the common earth is a gross com¬ pounded form. All matter in the aerial (Vayava) condition is in the Vayu state. These are all primary differentiations of cosmic matter into a universe of subtly fine motion. The Tattvas regarded objectively evoke in the Indriyas smell, taste, sight, touch and hearing. The gross body is thus a combination of the com¬ pounds of these Mahabhutas, derivable ultimately from Ether (Akasha), itself evolved in manner described. The gross and subtle bodies above described are vital¬ ized and held together as an organism by Prana, which is evolved from the active energy (Kriya Shakti) of the Linga Sharira. Prana, or the vital principle, is the special rela¬ tion of the Atma with a certain form of matter which by this relation the Atma organizes and builds up as a means of having experience.** This special relation constitutes the * All-pervading (Sarvavyapl), though relatively so in Samkhya, and colourless (Nirupaj. As to vibration, v. ante. “ With movements which are not straight (Tiryag-gamana-shlla). ® Illuminating (Prakasha) and heating (Tfipa). ‘ Liquid (Tarala), moving (Chalanashfla). It has the quality of Sneha, whereby things can be rolled up into a lump (Pinda), as moistened flour or earth. Some solid things become liquid for a time through heat; and others become solids, the Jati (species) of which, is still water (Jalatva). ■’Without hollow, dense (Ghana), firm (Dridha), combined (San- ghata), and hard (Kathina), " “ Hindu Bealism,” p, 84. See may volume on “ Life ”. THE SIX CENTRES AND THE SERPENT POWER individual Prana in the individual body. The cosmic all- pervading Prana is not Prana in this gross sense, but is a name for the Brahman as the author of the individual Prana. The individual Prana is limited to the particular body which it vitalizes, and is a manifestation in all breath¬ ing creatures (Prani) of the creative and sustaining activity of the Brahman, who is represented in individual bodies by the Devi Kundalinl. All beings, whether Devatas, men, or animals, exist only so long as the Prana is within the body. It is the life-duration of all.i What life is has been the subject of dispute in India as elsewhere.® The materialists of the Lokayata school considered life to be the result of the chemical combinations of the elements, in the same manner as the intoxicating property of spirituous liquors results from the fermentation of unintoxicating rice and molasses, or as spontaneous generation was supposed to occur under the influence of gentle warmth. This is denied by the Samkhya. Though Prana and its fivefold functions are called Vayu, Life, according to this school, is not a Vayu in the sense of a mere biomechanical force, nor any mere mechanical motion resulting from the impulsion of such Vayu. According to the view of this school. Prana, or vitality, is the common function of the mind and all the senses, both sensory (Jnanendriya) and motor (Karmendriya), which result in the bodily motion. Just as several birds when confined in one cage cause that cage to move, by themselves moving, so the mind and senses cause the body to move while they are engaged in their respective activities. Life is, then,' a resultant of the various concurrent activities of other principles or forces in the organism. ^ Eaushltakl Upanisbad, 8-2. ’ See my volume on “ Life EMBOE^IED CONSCIOUSNESS (jIVATMA.) 75 The Vedantists agree in the view that the Prana is neither Vayu nor its operation, but deny that it is the mere resultant of the concomitant activities of the organ¬ ism, and hold that it is a separate independent principle and “ material ” form assumed by the universal Conscious¬ ness. Life is therefore a subtle principle pervading the whole organism which is not gross Vayu, but is all the same a subtle kind of apparently unconscious force, since everything which is not the Atma or Purusha is, according to Mayavada Vedanta and Samkhya, unconscious or, in Western parlance “ material ” (Jada).' The gross outer body is heterogeneous (Parichchhinna) or made up of distinct or well-defined parts. On the other hand, the Pranamaya self which lies within the Annamaya self is a homogeneous undivided whole (Sadharana) permeating the whole physical body (Sarvapindavyapin). It is not cut off into distinct regions (Asadharana) as is the Pinda, or microcosmic physical body. Unlike the latter, it has no specialized organs each discharging a specific function. It is a homogeneous unity (Sadharana) present in every part of the body, which it ensouls as its inner self. Vayu “ which courses through the body is the manifestation, self-be¬ gotten, the subtle, invisible, all-pervading, divine energy of eternal life. It is so called from the fact of its coursing throughout the universe. Invisible in itself, yet its opera¬ tions are manifest. For it determines the birth, growth and decay of all animated organisms, and as such it receives the ’ See Commentary on Taittiriya Upanishad, edited by Mahadeva Shastri, and Appendix C, by Dr. Brojendra Nath Seal, to Professor B. K. Sarkar’s “ The Positive Background of Hindu Sociology,” where some further authorities are given. By unconscious in Vedanta is meant that thing is an object of consciousness, not that it is unconsci¬ ous in itself for all is essentially consciousness. * In the sense of Prana. The Sanskrit root va=to move. See Sushruta, Vol. II, p. 2, ed. by Kaviraj Kunja Lala Bishagratna. 76 THE SIX CENTRES AND THE SERPENT POWER homage of all ‘created being. As vital Vayu it is instan¬ taneous in action, radiating as nerve force through the organism in constant currents. In its normal condition it maintains a state of equilibrium between the different Doshas ^ and Dhatus,^ or root principles of the body. The bodily Vayu is divided, as are the principles called Pitta * and Kapha,^ into five chief divisions according to the dif¬ ferences in location and function. Vayu, known in its bodily aspect as Prana^ the universal force of vital activity, on entry into each individual is divided into tenfold func¬ tions (Vritti) of which five are chief. The first or breath- ing, bear the same name (Prana) as that given to the force considered in its totality—the function whereby atmos¬ pheric air with its pervading vitality, which has been first drawn from without into the bodily system, is expired. On the physical plane Prana manifests in the animal body as breath through inspiration (Sa), or Shakti, and

known as the Mantra which is not recited (Ajapa-mantra), for it is said without volition.* The divine current is the motion of Ha and Sa. This motion, which exists on ail the planes of life, is for the * See Introduction to third volume of “ Tantrik Texts,” where these terms are explained. The Devatas of these Dhatus are Dakini and the other Shaktis in the Chakms. See my volume on “ Life * The Vayus have other functions than those mentioned. The matter is here stated only in a general way. See Sushruta Samhita, cited dnte, Prana is not the physical breath, which is a gross thing, but that function of vital force which exhibits itself in respiration. * Thus the Niruttara Tantra (Chapter IV) says: Ham-karena vahir yati sah-karena vishet punah Hamseti paramam mantram jivo japati sarvada. (By Hamkara it goes out, and by Sahkara it comes in again. A jiva always recites the Supreme Mantra Hamsah.) See also Bhyanabindu Up. EMBODIED CONSCIOUSNESS (jIvXTMA) earth plane (Bhurloka) created and sustained by the Sun, the solar breath of which is the cause of human breath with its centrifugal and centripetal movements, the counterpart in man of the cosmic movement of the Hamsah or Shiva- Shakti Tattvas, which are the soul of the Universe. The Sun is not only the centre and upholder of the solar system,^ but the source of all available energy and of all physical life on earth. Accompanying the sunshine ther^ proceeds from the orb a vast invisible radiation, the pre-requisite of all vegetable and animal life. It is these invisible rays which, according to science, sustain the mystery of all physical life. The" Sun as the great luminary is the body of the Solar God, a great manifestation of the Inner Spiritual Sun.' Apana, the downward “ breath ” which pulls against Prana, governs the excretory functions; Samana kindles the bodily fire and governs the processes of digestion and assimilation; Vyana, or diffused “ breathing,” is present throughout the body, effecting division and diffusion, resist¬ ing disintegration, and holding the body together in all its parts; and Udana, the ascending Vayu, is the so-called “ upward breathing ”. Prana is in the heart; Apana in the anus; Samana in the navel; Udana in the throat; and Vyana pervades the whole bodJ^‘ By the words “ navel ” and so forth it is not meant that the Vayu is in the navel * The Sun is said to hold the vast bulk of the total matter of the solar system, while it only carries about 2 per cent of its moment of momentum. ® The Yoga works speak of the Moon-chit (Chichchandra). It is this spiritual moon which is shown on the cover of this book, embraced by the Serpent Kundalinl. ® Amritanada Upanishad, vv. 84, 86—Anandashrama Edition. Vol. XXIX, p. 48 ; Shandilya Up., Ch. I. See also, as to Prana, Ch. II, Prapanchasara Tantra. It is also said that Prana is at the tip of the nostrils (Nasagravartti), and others are also said to be elsewhere. These localities denote special seats of function. See my volume on “ Life

itself but in that region of the body so designated—the abdominal region and its centre the Manipura Chakra. The five minor Vayus are Naga, Kurma, Krikara, Devadatta, and Dhananjaya, which manifest in hiccup, closing and open¬ ing the eyes, digestion,^ yawning, and in that Vayu “ which leaves not even the corpse The functions of Prana may be scientifically defined as follows: Appropriation (Prana), Rejection (Apana), Assimilation (Samana), Distribution (Vyana), and Utterance (Udana). The Prana represents the involuntary reflex action of the organism and the Indriyas one aspect of its voluntary activity. In the case of the individualized Prana, or principle which vitalizes the animal organism during its earth life, it may be said, when regarded as an independent principle, to be a force more subtle than that which manifests as terres¬ trial matter which it vitalizes. In other words, according to this theory, the Atma gives life to the earth organisms through the medium of terrestrial Prana, which is one of the manifestations of that Energy which issues from and is at base the all-pervading Atma, as Shakti. Atma as such has no states, but in worldly parlance we speak of such. So the Mandukya Upanishad ^ speaks of the four aspects (Pada) of the Brahman. Chaitanya, or Consciousness in bodies, is immanent in the individual and collective gross, subtle, and causal bodies, and transcends them. One and the same Chit pervades and transcends all things, but is given different names to mark its different aspects in the Jiva. Chit, being immutable, has itself no states; for states can only exist in the products of the changing Prakriti-Shakti. From, however, the aspect ' Kshudhakara; lit., “ appetite-maker “ This Upanishad gives an analysis of the states of Consciousness on all planes, and should be studied in connection with GaudapSda’s Kftrika on the same subject with Shamkaracharya’s Commentary on the latter. EMBODIED CONSCIOUSNESS (jIVATMA) of Jiva several states exist, which, though informed by the same Chit, may from this aspect be called states of con- sciousness.^ In the manifested world. Consciousness appears in three states (Avastha), : waking (Jagrat), dreaming (Svapna), and dreamless slumber (Sushupti). In the waking state the Jiva is conscious of external objects (Bahihprajna), and is the gross enjoyer of these objects through the senses (Sthalabhuk).^ The Jiva in this state is called Jagarl— that is, he who takes upon himself the gross body called Vishva. Here the Jiva consciousness is in the gross body. In dreaming (Svapna) the Jiva is conscious of inner objects (Antahprajna), and the enjoyer of what is subtle (Praviviktabhuk)—that is, impressions left on the mind by objects sensed in the waking state. The objects of dreams have only an external reality for the dreamer, whereas the objects perceived when awake have such reality for all who are in that state. The mind ceases to record fresh impres¬ sions, and works on that which has been registered in the waking state. The first (Jagrat) state is that of sense perception. Here the ego lives in a mental world of ideas, and the Jiva consciousness is in the subtle body. Both these states are states of duality in which multiplicity is experienced.^ * Described in detail post. ■* See Mandukya Upanishad (where these are analysed) with Gauda- pada’s Karika and Shamkaracharya’s Commentary on the same.

yadatma bhungte bhogan sa jagaro bhavati (Ch. XIX, Tantrik Texts, Vol. III). See Ishvarapratyabhijna: Sarvakshagocharatvena ya tu vahyataya sthita (cited by Bhaskararaya in Comm, to v. 62 of Lalita). ■' See Mandukya Up., Mantra 4. Ishvarapratyabhijna: Manomatrapathe’ dhyakshavishayatvena vibhramat Spastavabasabhavanam srishtih svapnapadam matam. (Cited in Lalita, under v. 118.) Prapanchasara Tantra: Samjnarahitair api tair asyanubhavo bhavet punah svapnah.

The third ‘state, or that of dreamless sleep (Sushupti), is defined as that which is neither waking nor dreaming, and in which the varied experiences of the two former states are merged into a simple experience (Ekibhuta), as the variety of the day is lost in night without extinction of such variety. Consciousness is not objective (Bahihprajna) nor subjective (Antahprajna), but a simple undifferenced con¬ sciousness without an object other than itself (Prajna- naghana). In waking the Jiva consciousness is associated with mind and senses; in dreaming the senses are with¬ drawn ; in dreamless slumber mind also is withdrawn. The Jiva, called Prajna, is for the time being merged in his causal body —that is, Prakriti inseparably associated with Consciousness—that is, with that state of Consciousness which is the seed from which the subtle and gross bodies grow. The state is one of bliss. The Jiva is not conscious of anything,^ but on awakening preserves only the notion, “ Happy I slept; J was not conscious of anything.” " This state is accordingly that which has as its objects the sense of nothingness.® Whilst the two former states enjoy the gross and subtle objects respectively, this is the enjoyer of bliss only (Anandabhuk)—^that is, simble bliss without an object. The Lord is always the enjoyer of bliss, but in the first two states He enjoys bliss through objects. Here He enjoys bliss itself free from both subject and object. In this way the Sushupti state approaches the Brahman Con¬ sciousness. But it is not that in its purity, because it, as the other two states are both associated with ignorance * This state, when nothing in dreamt, is rarer than is generally supposed. * See Patanjala Yoga-Svitra; Sukham aham asvapsam na kinchid avedisham iti smaranat. * Abhavapratyayalambanavrittir nidra. See also Frapanchasara Tantra: Atmanirudyuktataya nairakulyam bhavet sushuptir api (Oh. XIX. Vol. Ill, of Tantrik Texts). EMBODIED CONSCIOUSNESS (jIvATMA) (Avidya) the first two with Vikriti, and' the last with Prakriti. Beyond, therefore, the state there is the “ fourth ” (Turiya). Here the pure experience called Shuddhavidya is acquired through Samadhiyoga. Jiva in the Sushupti state is said to be in the causal (Karana) body, and Jiva in the Turiya state is said to be in the great causal (Maha- karana) body.' Beyond this there is, some say, a fifth state, “ beyond the fourth ” (Turiyatita), which is attained through firmness in the fourth. Here the Ishvara Tattva is attained. This is the Unmesha® state of consciousness, of which the Sadakhya Tattva is the Nimesha.® Passing beyond “ the spotless one attains the highest equality,” and is merged in the Supreme Shiva. The above divisions—Vishva, Taijasa, and Prajna—are those of the individual Jiva. But there is also the collective or cosmic Jiva, which is the aggregate of the individual Jivas of each particular state.^ In the macrocosm these collect¬ ive^ Jivas are called Vaishvanara (corresponding to the * Bhaskararaya in his Comm, on Lalita says: Ata eva sushupti- dashapannajlvopadheh karanasharTratvena turiyadashapannajivopadhhe mahakaranashariratvena vyavaharah. Inasmuch as the Jiva in the Sushupti state is possessed of the KS^ranasharlra (causal body) the same Jiva in the Turiya state is under¬ stood to be possessed of the Great Causal Body (Mahakaranashariratvena vyavaharah). * Opening and closing of the eyes (of consciousness). The latter is the last stage before the perfect Shiva-consciousness is gained. * Accounts vary in detail according as a greater or less number of stages of ascent are enumerated. Thus Nirvana Tantra, cited in Comm, to V. 48 post., says the Paramatma is the Devata in the Turiya state ; and Prapanohasara Tantra (Ch. XIX) says Jagrat is Bija, Svapna is Bindu, Sushupti is Nada, Turiya is Shakti, and the Laya beyond is Shanta. * The nature of the collectivity is not merely a summation of units, but a collectivity the units of which are related to one another as parts of an organized whole. Thus Hiranyagarbha is he who has the con* Boiousness of being all the Jivas. SamashtyabhimanI Hiranyagarbhat- juakab (Bhaskararaya, op. cit., v. 61). He is the aggregate of these Jivas* a THE SIX CENTEE8 AND THE SEEPENT POWER individual Vishva body), Hiranyagarbha, and Sntratma^ (corresponding to the individual Taijasa body); and Ishvara is the name of the collective form of the Jivas described as Prajna. Cosmically, these are the conscious Lords of the objective, subjective, and causal worlds, beyond which there is the Supreme Consciousness. Supreme Yoga-experience and Liberation is attained by passing beyond the first three states of ordinary experience. The Yoga-process is a return-movement to the Source which is the reverse of the creative movement therefrom. The order of production is as follows : Buddhi, then Aham- kara, from the latter the Manas, Indriya and Tanmatra and from the last the Bhuta. As the seat of the Source is in the human body the cerebrum in which there is the great¬ est display of Consciousness, the seat of Mind is between the eyebrows and the seats of Matter in the five centres from the throat to the base of the spine. Commencement of the return movement is made here and the various kinds of Matter are dissolved into one another, and then into Mind and Mind into Consciousness as described later in Chapter V. To the question whether man can here and now attain the supreme state of Bliss, the answer in Yoga is “yes ' There is said to be this distinction between the two, that the ParamSitmA manifested as the collective Antahkarana is Hiranyagarbha, as the collective PrOna it is called Shtr&tma. When manifest through these two vehicles without differentiation it is Antary&min. See Bhftskararftya, {oe. cit. IV MANTRA Reference is made in the Text and in this Introduction to Shabda, Varna, Mantra. It is said that the letters (Varna) of the alphabet are distributed throughout the bodily centres on the petals of the lotuses, as is shown on Plates II-VII. In each of the lotuses there is also a Seed- Mantra (Bija) of thfe Tattva of the centre. Kundalini is both Light (Jyotirmayi) and Mantra (Mantramayi), ’ and Mantra is used in the process of rousing Her. There is perhaps no subject in the Indian Shastra which is less understood than Mantra. The subject is so important a part of the Tantra-Shastra that its other title is Mantra- Shastra. Commonly Orientalists and others describe Mantra as “ prayer,” “ formulae of worship,” “ mystic sylla¬ bles,” and so forth. Mantra science may be well founded or not, but even in the latter case it is not the absurdity which some suppose it to be. Those who think so might except Mantras which are prayers, and the meaning of which they understand, for with prayer they are familiar. But such appreciation itself shows a lack of understanding. There is nothing necessarily holy or prayerful about a Mantra. Mantra is a power (Mantrashakti) which lends itself im¬ partially to any use. A man may be injured or killed by Mantra;® by Mantra a kind of union with the physical ’ The first is the subtle, the second the gross form. See as regards the subject-matter of this Chapter the Author’s “ Garland of Letters ’ As in MSiranam and other of the Shatkarma. To quote an example y^hich I have read in an account of an author nowise ” suspect ” as an THE SIX CENTRES AND THE SERPENT POWER Shakti is by some said to be effected; ’ by Mantra in the initiation called Vedhadigsha there is such a transference of power from the Guru to the disciple that the latter swoons under the impuse of it; ® by Mantra the Homa fire may and, according to ideal conditions, should be lighted ; ^ by Mantra man is saved, and so forth. Mantra, in short, is a power (Shakti); power in the form of Sound. The root “ man ” means “ to think ”. The creative power of thought is now receiving increas- ing acceptance in the West. Thought-reading, thought- transference, hypnotic suggestion, magical projections (Mok- shana), and shields (Grahana), are becoming known and practised, not always with good resi^lts. The doctrine is ancient in India, and underlies the practices to be found in the Tantras, some of which are kept in general concealed to Occultist, Theosophist, etc.—General J. T. Harris noticed a scorpion close to the foot of a Sadhu. ‘‘ Don’t move,” he said; “ there is a scorpion by your foot.” The Sadhu leaned over, and when he saw the scorpion he pointed at it with his fingers, on which the animal immedi¬ ately and in the presence of the General shrivelled up and died. “ You seem to have some powers already,” the General said ; but the Sadhu simply waived the matter aside as being of no importance (“ China Jim ” : " Incidents in the Life of a Mutiny Veteran,” by Major-General J. T. Harris, p. 74. Heinemann). ’ An extraordinE^ry use to which it is put, I am informed by some worshippers of the Bhairava Mantra. The man projects the Mantra on to the woman, who then experiences the sensation of a physical union. The Vishnu Purana speaks of generation by will power. “ As the Kulamava Tantra says, and as may be readily understood, such a Guru is hard to get. The disciple who receives this initiation gets all the powers of his initiator. It is said that there are Gurus who can at,once make their disciples fit for the highest aims. * As is stated to have actually happended lately in the house of a friend of a collaborator of mine. A man is alleged to have lit the fuel in Kushandikft Homa simply by Mantra and the Bija of fire (“ Ram ”) without recourse to light or match. * This Sanskrit term expresses not so much a “ fence ” to which n»e a Eavaoha is put, but the knowledge of how a man may “ catch ” a tffuatra projected at him. MANTRA prevent misuse.’ What, however, is not understood in the West is the particular form of Thought-science which is Mantravidya. Those familiar with Western presentment of similar subjects will more readily understand ^ when I say that, according to the Indian doctrine here described, thought (like mind, of which it is the operation) is a Power or Shakti. It is, therefore, as real, as outer material objects. Both are projections of the creative thought of the World- thinker. The root “ man,'' which means ‘ to think ’, is also the root of the Sanskrit word for “ Man,” who alone of all creation is properly a thinker. Mantra is the manifested Shabdabrahman. But what is Shabda or “ sound ” ? Here the Shakta- Tantra Shastra follows the Mimamsa doctrine of Shabda, with such modifications as are necessary to adapt it to its doctrine of Shakti. Sound (Shabda), which is a quality (Guna) of ether (Akasha), and is sensed by hearing, is two¬ fold—namely, lettered (Varnatmaka shabda) and unlettered, or Dhvani (Dhvanyatmaka shabda).'^ The latter is caused by the striking of two things together, and is meaningless. Shabda, on the contrary, which is Anahata (a term applied to the Heart Lotus), is that Brahman sound which is not caused by the striking of two things together. Lettered sound is composed of sentences (Vakya), words (Pada), and ’ In the Samhita called Kularnava (not the Tantra of that name) Shiva, after referring to some terrible rites with the flesh of black cats, bats, and other animals, the soiled linen of a Chandala woman, the shroud of a corpse, and so forth, says: “ Oh, Parvati, my head and limbs tremble, my mouth is dried ” (Hridayam kampate mama, gatrani mama kampante, mukham shushyate Parvati), adding : “ One must not speak of it, one must not speak, one must not speak, again and again I say it must not be spoken of ” (Na vaktavyam na vaktavyam na vaktavyam punah punah). ® It is because the Orientalist and missionary know nothing of occultism, and regard it as superstition, that their presentment of Indian teaching is so often ignorant and absurd. * This Dhvani is the gross body of the Mantra. See the Author’s ” garland of Letters ”. THE SIX CENTRES AND THE SERPENT POWER letters (Varna). Such sound has a meaning.’ Shabda manifesting as speech is said to be eternal.® This the Naiyftyikas deny, saying that it is transitory. A word is uttered, and it is gone. This opinion the Mimamsa denies, saying that the perception of lettered sound must be distinguished from lettered sound itseh? Perception is due to Dhvani caused by the striking of the air in contact with the vocal organs—namely, the throat, palate and tongue. Before there is Dhvani there must be the striking of one thing against another. It is not the mere striking which is the lettered Shabda. This .manifests it. The lettered sound is produced by the formation of the vocal organs in contact with air, which formation is in response to the mental movement or idea, which by the will thus seeks outward expression in audible sound.^ It is this perception which is transitory, for the Dhvani which mani¬ fests ideas in language is such. But lettered sound, as it is in itself—is eternal. It was not produced at the moment it was perceived. It was only manifested by the Dhvani. It existed before, as it exists after, such manifestation, just as a jar in a dark room which is revealed by a flash of lightning is not then produced, nor does it cease to exist on its ceasing to be perceived through the disappearance of its manifester, the lightning. The air in contact with the voice organs reveals sound in the form of the letters of the alphabet, and ’ When the word “ Ghata ” is uttered, then there arises in the mind the idea of a jar. When the Mantra of a Divinity is uttered there arises the idea of the Deity whose name it is. * Not as audible sounds (Dhvani), but as that which finds auditory expression in audible sounds. The sensible expressions are transient. Behind them is the eternal Logos (Shabdabrahman), whose manifesta¬ tion they are. * Samantn tatra darshanam (“ But alike is the perception thereof ”). * This is only one form in which letters find sensible expression. Thus writing gives visual expression, and to the blind perforated dots give tactual expression.

iheir combinations in words and sentences. The letters are produced for hearing by the effort of the person desiring to speak, and become audible to the ear of others through the operation of unlettered sound or Dhvani. The latter being a manifester only, lettered Shabda is something other than its manifester. Before describing the nature of Shabda in its different forms of development it is necessary to understand the Indian psychology of perception. At each moment the Jiva is subject to innumerable influences which from all quarters of the universe pour upon him. Only those reach his Consciousness which attract his attention, and are thus selected by his Manas. The latter attends to one or other of these sense impressions, and conveys it to the Buddhi. When an object (Artha) is presented to the mind and perceived, the latter is formed into the shape of the object perceived. This is called a mental Vritti (modification), which it is the object of Yoga to suppress. The mind as a Vritti is thus a representation of the outer object. But in so far as it is such representation it is as much an object as the outer one. The latter—^that is, the physical object— is called the gross object (Sthula artha), and the former or mental impression is called the subtle object (Sukshma artha). But besides the object there is the mind which perceives it. It follows that the mind has two aspects, in one of which it is the perceiver and in the other the perceived in the form of the mental formation (Vritti) which in creation precedes its outer projection, and after the creation follows as the impression produced in the mind by the sensing of a gross physical object. The mental impression and the physical object exactly correspond, for the physical object is, in fact, but a projection of the cosmic imagination, though it has the same reality as the mind has; no more and no less. The mind is thus both

cognizer (Grahaka) and cognized (Grahya), revealer (Praka* shaka) and revealed (Prakashya), denoter (Vachaka) and denoted (Vachya). When the mind perceives an object it is transformed into the shape of that object. So the mind which thinks of the Divinity which it worships (Ishta- devata) is at length, through continued devotion, trans¬ formed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long it becomes as pure as the Devata. This is a fundamental principle of Tantrik Sadhana or religious practice. The object perceived is called Artha, a term which comes from the root “ Ri,” which means to get, to know, to enjoy. Artha is that which is known, and which therefore is an object of enjoyment. The mind as Artha—that is, in the form of the mental impression—is a reflection of the outer object or gross Artha. As the outer object is Artha, so is the interior subtle mental form which corresponds to it. That aspect of the mind which cognizes is called Shabda or Nama (name), and that aspect in which it is its own object or cognized is called Artha or Rupa (form). The outer physical object of which the latter is, in the individual, an im¬ pression is also Artha or RUpa, and spoken speech is the

aspect Shabda and Artha—terms corresponding to the Vedantic Nama and Rupa, or concepts and concepts ob¬ jectified. As the Vedanta says, the whole creation is Nama and Rflpa. Mind is the power (Shakti), the function of which is to distinguish and identify (Bhedasamsargavritti Shakti). Just as the body is causal, subtle and gross, so is Shabda, of which there are four states (Bhava), called Para, Pash- yanti, Madhyama and Vaikharl—terms further explained in Section V of this Introduction. Para sound is that which exists on the differentiation of the Mahabindu before actual

manifestation. This is motionless causal Shabda in Kunda- lini in the Muladhara centre of the body. That aspect of it in which it commences to move with a general—that is, non-particularized—motion (Samanya-spanda) is Pashyanti, whose place is from the Muladhara to the Maniptira Chakra, the next centre. It is here associated with Manas. These represent the motionless and first moving Ishvara aspect of Shabda. Madhyama sound is associated with Buddhi. It is Hiranyagarbha Shabda (Hiranyagarbharupa) extending from Pashyanti to the heart. Both Madhyama sound, which is the inner “ naming ” by the cognitive aspect of mental movement, as also its Artha or subtle (Sukshma) object (Artha), belong to the mental or subtle body (Sukshma or Linga sharira). Perception is dependent on distinguishing and identification. In the perception of an object that part of the mind which identifies and distinguishes, or the cogniz¬ ing part, is subtle Shabda, and that part of it which takes the shape of the object (a shape which corresponds with the outer thing) is subtle Artha. The perception of an object is thus consequent on the simultaneous functioning of the mind in its twofold aspect as Shabda and Artha, which are in indissoluble relation with one another as cognizer (Grahaka) and cognized (Grahya). Both belong to the subtle body. In creation Madhyama Shabda first appeared. At that moment there was no outer Artha. Then the cosmic mind projected this inner Madhyama Artha into the world of sensual experience, and named it in spoken speech (Vaikhari Shabda). The last or Vaikhari Shabda is uttered speech developed in the throat issuing from the mouth. This is Virat Shabda. Vaikhari Shabda is therefore language or gross lettered sound. Its corresponding Artha is the physical or gross object which language denotes. This belongs to the gross body (Sthula sharira). Madhyama Shabda is mental movement or ideation in its cognitive aspect, and Madhyama 90 THE SIX CENTRES AND THE SERPENT POWER Artha is the mental impression of the gross object. The inner thought-movement in its aspect as Shabdartha, and con¬ sidered both in its knowing aspect (Shabda) and as the subtle known object (Artha), belong to the subtle body (Sukshma sharira). The cause of these two is the first general move¬ ment towards particular ideation (Pashyanti) from the motionless cause, Parashabda, or Supreme Speech. Two forms of inner or hidden speech, causal and subtle, accom¬ panying mind movement, thus precede and lead up to spoken language. The inner forms of ideating movement constitute the subtle, and the uttered sound the gross, aspect of Mantra, which is the manifested Shabdabrahraan. The gross Shabda, called Vaikhari or uttered speech, and the gross Artha, or the physical object denoted by that speech, are the projection of the subtle Shabda and Artha through the initial activity of the Shabdabrahman into the world of gross sensual perception. Therefore in the gross physical world Shabda means language—that is, sentences, words and letters, which are the expression of ideas and are Mantra. In the subtle or mental world Madhyama Shabda is the mind which “ names ” in its aspect as cognizer, and Artha is the same mind in its aspect as the mental object of its cognition. It is defined to be the outer in the form of the mind. It is thus similar to the state of dreams (Svapna): as Parashabda is the causal dreamless (Sushupti) and Vai¬ khari the waking (Jagrat) state. Mental Artha is a Sam- skara, an impression left on the subtle body by previous ex¬ perience, which is recalled when the Jiva re-awakes to world experience and recollects the experience temporarily lost in the cosmic dreamless state (Sushupti) which is dissolution (Mahapralaya). What is it which arouses this Samskara ? As an effect (Karya) it must have a cause (Karana). This Karana is the Shabda or name (Nama), subtle or gross, corresponding to that particular Artha. When the word MANTRA “ Ghata ” is uttered this evokes in the mind the image of an object—a jar-^just as the presentation of that object does. In the Hiranyagarbha state Shabda as Samskara worked to evoke mental images. The whole world is thus Shabda and Artha—that is, name and form (Nama Rupa). Those two are inseparably associated. There is no Shabda without Artha or Artha without Shabda. The Greek word Logos also means thought and word combined. There is thus a double line of creation, Shabda and Artha, ideas and langu¬ age together with their objects. Speech, as that which is heard, or the outer manifestation of Shabda, stands for the Shabda creation. The Artha creation are the inner and outer objects seem by the mental or physical vision. From the cosmic creative standpoint the mind comes first, and from it is evolved the physical world according to the ripened Samskaras, which led to the existence of the parti¬ cular existing universe. Therefore the mental Artha precedes the physical Artha, which is an evolution in gross matter of the former. This mental state corresponds to that of dreams (Svapna) when man lives in the mental world only. After creation, which is the waking (Jagrat) state, there is for the individual an already existing parallelism of names and objects. Uttered speech is a manifestation of the inner naming or thought. This thought-movement is similar in men of all races. When an Englishman or an Indian thinks of an object, the image is to both the same, whether evoked by the object itself or by the utterance of its name. Perhaps for this reason a thought-reader whose cerebral centre is en rapport with that of another may read the hidden “ speech ”—that is, the thought of one whose spoken speech he cannot understand. Thus, whilst the thought-movement is similar in all men, the expression of it as Vaikharl Shabda differs. According to tradition, there was once a

universal language. According to the Biblical account, this was so before the confusion of tongues at the Tower of Babel. Nor is this unlikely when we consider that difference in gross speech is due to difference of races evolved in the course of time. If the instruments by, and conditions under, which thought is revealed in speech were the same for all men, then there would be but one language. But now this is not so. Racial characteristics and physical conditions, such as the nature of the vocal organs, climate, inherited impressions, and so forth, differ. Therefore, so also does language. But for each particular man speaking any particular language the uttered name of any object is the gross expression of his inner thought-movement. It evokes that movement and again expresses it. It evokes the idea and the idea is Consciousness as mental operation. That operation can be so intensified as to be itself creative.

From the above account it will be understood that, when it is said that the “ letters ” are in the six bodily Chakras, it is not to be supposed that it is intended to absurdly affirm that the letters as written shapes, or as the uttered sounds which are heard by the ear, are there. The letters in this sense—that is, as gross things—are manifested only in speech and writing. This much is clear. But the precise significance of this statement is a matter of great difficulty. There is, in fact, no subject which presents more

or in relation to the particular matter in hand. In the first place, one must be constantly on guard against falling into a possible trap—namely, the taking of prescribed methods of realization for actualities in the common sense of that term. The former are conventional, the latter are real. Doubts on this matter are increased by some variations in the descriptive accounts. Thus in some Ganesha is the Devatft MANTRA of the Maladhara. In the Text here translated it is Brahma. Similarly this Text gives Dakin! in the Mfiladhara as the Devata of the Asthi Dhatu (bony substance). When sitting in the prescribed Asana (posture), the bones are gathered up around this Chakra, and, moreover, from it as the centre of the body the bones run up and downwards. Another ac¬ count, however, given to me places Devi Shakinl here.^ Mistakes have also to be reckoned with, and can only be ascertained and rectified by a comparison of several MSS.® Again, four letters are said to be on the petals of the Milladhara Lotus—namely, Va, Sha, Slia^ and Sa. Why are these said to be there ? Various statements have been made to me. As there are certain letters which are ascribed to each form of sensible matter (Bhuta), it seems obvious to suggest that the Earth letters (Parthiva varna) are in the Earth centre. But an examination on this basis does not bear the suggestion out. Next, it is said that the letters have colours, and the letters of a particular colour are allo¬ cated to the lotuses of the same colour. The Text does not support this theory. It has been said that certain letters derive from certain Devatas. But the letters pro¬ duce the Devata, for these are the Artha of Mantra as Shabda. I have been also told that the letters are placed according to their seat of pronunciation (Uckcharana). But * This account, which may be compared with that of the Text, is as follows : Bone (Asthidhatu) : Muladhara chakra; Devi Shakinl. Fat (Medadhatu) ; Svadhishthana chakra; Devi Kakinl. Flesh (Mamsadhatu) ; Manipura chakra; Devi Lakinl. Blood (Raktadhatu): Anahata chakra ; Devi Rakinl. Skin (Tvakdhatu) : Vishuddha chakra ; Devi Dakinl. Marrow (Majjadhatu): Ajna chakra ; Devi Hakinl. In the Sahasrara Padma are all Dhatus beginning with Shukra (semen). “ Thus in the text given me, from which I quote, the four letters of the Muladhara are given as Va, Sha, Sha and La. The latter should, •according to other accounts, be Sa, 94 THE SIX CENTKES AND THE SERPENT POWER it is replied ttat the Mtlladhara is the common source of this (Uchcharanasthana) for all.^ Again, it is said that the letters on the petals are Bijas or seed-mantras of all activities (Kriya) connected with the Tattva of the centre, each letter undergoing variations according to the vowels.* All beings in PrithivI (Earth) Tattva, should be meditated upon in the Muladhara. Here are therefore (as we might expect), the organs of feet (Padendriya), the action of walking (Gamanakriya), smell (Gandha), the quality of PrithivI, the sense of smell (Ghrana), Nivritti Kala,^ and Brahma (Lord of the Tattva). But we are also told that the letters Va, Sha, Sha, and Sa are the Atma and Bijas of the four Vedas,^ of the four Yugas,® of the four oceans,® which are therefore called Chaturvarnatraaka, or in the self of the four letters. It is true that the four Vedas are in, and issue from, Parashabda, the seat of which is the Maladhara. For Veda in its primary sense is the world as idea in the mind of the creative Brahman, portions of which have been revealed to the Rishis (seers) and embodied in the four Vedas. But why should Va be the seed of the Rigveda, Sha of the Yajurveda, and so foi-th ? The ritual explanation, as given in the Rudrayamala (xiv. 73, xv. 2, xvi. 1, 2) is that the petal Va is Brahma (Rajoguna)> and is the Bija of Rik; Sha is Vishnu (Sattvaguna), and * This is true, but nevertheless there may be special seats of pro¬ nunciation for each letter or class of letters. As apparently supporting this suggestion it may be noted that the vowel sounds are placed in the throat centre, and Ha and Ksha above. * I am informed that the subject is dealt with in detail in the Kundalinikalpataru, and in particular in the Adhyatmasagara, neither of which MSS. have I yet seen. * See. Author’s “ Studies in the Mantra Shastra ” (Kalas of the Shaktis). Samana Vayu is also located here. * Va of Rik, Sha of Yajus, Sha of Sama and Sa of Atharva Veda. ® The four ages—Satya, Treta, Dvapara and Kali. * Of'Sugarcane juice, wine, ghee (Ghrita), milk, MANTRA Sha, being Pundarlkatma, is the Bija of Yajus; 8ha is Rudra (Tamoguna), and is the Bija of Sama. Sa is the Bija of Atharva, as it is the Bija of Shakti.’ These four are in Parashabda in Muladhara. It seems to me (so far as my studies in the Shastra have yet carried me) that the details of the descriptions of the centres are of two kinds. There are, firstly, certain facts of objective and universal reality. Thus, for example, there are certain centres (Chakra) in the spinal column. The principle of solidity (Prithivi Tattva) is in the lowest of such centres, which as the centre of the body contains the static or potential energy called Kunda- lini Shakti. The centre as a lotus is said to have four petals, because of the formation and distribution of the Yoga-nerves ^ (Nadi) at that particular point. Solidity is denoted aptly by a cube, which is the diagram (Yantra) of that centre. The consciousness of that centre as Devata is also aptly borne on an elephant, the massive solidity of which is emblematical of the solid earth principle (Prithivi). The forces which go to the making of solid matter may, by the Yogi, be seen as yellow. It may be that particular substances (Dhatu) of the body and particular Vritti quali¬ ties) are connected with particular Chakras, and so forth. There are, however, another class of details which have possibly only symbolical reality, and which are placed be¬ fore the Sadhaka for the purposes of instruction and meditation only.^ The letters as we know them—that is, as outer speech—are manifested only after passing through ^ See Rudrayamala XVII, where priority is given to Atharva as dealing with Achara of Shakti. From Atharva arose Sama, from Sama, Yajus, and from the latter Bik. * The term “ nerve ” is used for default of another equivalent. These Nadls, called Yoga-Nadls, are not, like the Nadrs of physiology, gross things, but subtle channels along which the life-force works in bodies. " See the Demchog Tantra, published as the seventh volume of ‘‘.Tantrik Texts ”,

the throat. They cannot therefore exist as such in the Chakras. But they are said to be there. They are there, not in their gross, but in their subtle and causal forms. It is these subtle forms which are called Matrika. But as such forms they are Shabda of and as ideating movements, or are the cause thereof. Consciousness, which is itself (Svartlpa) soundless (Nih shabda), in its supreme form (Para-shabda) assumes a general undifferentiated movement (SarnSnya-spanda), then a differentiated movement (Vishe- sha-spanda), issuing in clearly articulate speech (Spashta* tara-spanda). The inner movement has outer correspondence with that issuing from the lips by the aid of Dhvani. This

as Shakti, and appears as subject (Shabda) and object (Artha) at first in the subtle form of Mind and its contents generated by the Samskaras, and then in the gross form of language as the expression of ideas and of physical objects (Artha), which the creative or Cosmic Mind projects into the world of sensual experience to be the source of impressions to the individual experiencer therein. It is true that in this sense the letters, as hidden speech or the seed of outer speech, are in the Chakras, but the allocation of particular letters to particular Chakras is a matter which, if it has a real and not merely symbolical significance, must repeive the explanation given in my “ Shakti and Shakta ”. In each of the Chakras there is also a Bija (seed) Mantra of each of the Tattvas therein. They are the seed of the Tattva, for the latter springs from and re-enters the form¬ er. The Natural Name of anything is the sound Which is produced by the action of the moving forces which con¬ stitute it. He therefore, it is said, who mentally and vocally utters with creative force the natural name of anything, brings into being the thing which bears that name. Thus Bam ” is the Bija of fire in the Maniptira Chakra, This MANTRA Mantra “ Ram ” is said to be the expression in gross sound (Vaikharl Shabda) of the subtle sound produced by the forces constituting fire. The same explanation is given as regards “ Lam ” in the Muladhara, and the other Bijas in the other Chakras. The mere utterance,’ however, of “ Ram ” or any other Mantra is nothing but a movement of the lips. When, however, the Mantra is “ awakened ” * (Prabudha)— that is, when there is Mantra-chaitanya (Mantra-conscious¬ ness)—then the Sadhaka can make the Mantra work. Thus in the case cited the Vaikharl Shabda, through its vehicle Dhvani, is the body of a power of Consciousness which enables the Mantrin to become the Lord of Fire.® How¬ ever this may be, in all cases it is the creative thought which ensouls the uttered sound which works now in man’s small “magic,” just as it first worked in the “grand magical display ” of the World creator. His thought was the aggregate, with creative power, of all thought. Each man is Shiva, and can attain His power to the degree of his ability to consciously realize himself as such. For various purposes the Devatas are invoked. Mantra and Devata are one and the same. A Mantra-Devata is Shabda and Artha, the former being the name, and the latter the Devata whose name it is. By practice (Japa) with the * The mind must in worship with form (Sakftra) be centred on the Deity of Worship (Ishtadevata); and in Yoga on the light form (Jyotir- mayarftpa). It is said, however, that mere repetition of a Mantra with¬ out knowing its meaning will produce some benefit or that which arises from devotion. The subject of natural Name is dealt with in the author’s " Garland of Letters ”. * Thought is not then only in the outer husk, but is vitalized through its conscious centre. * Some attain these powers through worship (Upasana) of Agni Vetala, a Devayoni; some of Agni Himself. The former process, which requires 12,000 Japa, is given in Shavara-tantra. In the same way objects are said to be moved, though at a distance from the operator, by the worship of Madhumatl Devi. A higher state of development dispenses with all outer agents.

shaking a sleeper to wake him up. The two lips are Shiva and Shakti. Their movement is the coition (Maithuna) of the two. Shabda which issues therefrom is in the nature of Seed or Bindu. The Devata thus produced is, as it were, the “ son ” of the Sadhaka. It is not the Supreme Devata (for it is actionless) who appears, but in all cases an emanation produced by the Sadhaka for his benefit only.^ In the case of worshippers of Shiva a Boy- Shiva (Bala Shiva) appears, who is then made strong by the nurture which the Sadhaka gives to his creation. The occultist will understand all such symbolism to mean that the Devata is a form of the consciousness of the Sadhaka which the latter arouses and strengthens, and gains good thereby. It is his consciousness which becomes the boy Shiva, and when strengthened the full-grown Divine power itself. All Mantras are in the body as forms of conscious¬ ness (Vijnana-rupa). When the Mantra is fully practised it enlivens the Samskara, and the Artha appears to the mind. Mantras are thus a form of the Samskara of Jivas, the Artha of which becomes manifest to the consciousness which is fit to perceive it. The essence of all this is— concentrate and vitalise thought and will power. But for such a purpose a method is necessary—namely, language and determined varieties of practice 'according to the end sought. These, Mantravidya (which explains what Mantra is) also enjoins. The causal state of Shabda is called Shabdabrahman— that is, the Brahman as the cause of Shabda and Artha. The unmanifest (Avyakta) power or Shabda, which is the ‘ If Sarya (Sun-God) be invoked, it is an emanation which comes and then goes back to the sun. MANTRA cause of manifested Shabda and Artha, uprises on the differ¬ entiation of the Supreme Hindu from Prakriti in the form of Hindu through the prevalence of Kriya ^ Shakti. Avyakta Rava or Shabda (un manifested sound) is the principle of sound as such (Nada-matra) that is, undifferentiated sound not specialized in the form of letters, but which is, through creative activity, the cause of manifested Shabda and Artha.® It is the Hrahman considered as all-pervading Shabda, undivided, unmanifested, whose substance is Nada and Hindu, the proximate creative impulse in Parashiva and proximate cause of manifested Shabda and Artha.® It is the eternal partless Sphota ^ which is not distinguished into Shabda and Artha, but is the Power by which both exist and are known. Shabda-brahman is thus the kinetic ideating aspect of the undifferentiated Supreme Conscious¬ ness of philosophy, and the Saguna Hrahman of religion. It is Chit-shakti vehicled by undifferentiated Prakriti- shakti—that is, the creative aspect of the one Hrahman who is both transcendent and formless (Nirguna), and immanent ' See, V. 12 : Sharada. KriyAshaktipradhanayah shabdashabdartha-karanam Prakriter bindurupinyab sbabdabrabmabbavat param. In plain English this means, in effect, that increasing activity in the Consciousness about to create (Bindvi) produces that state in which it is the cause of subject and object, as mind and matter. * Tena shabdartharupa-vishishtasya shabda-brahmatvam avadhft- ritam (PrfinatoshinI, 18). * See Pranatoshini, p. 10; Raghava Bhatta, Comm. v. 12, Ch. I, Sharada. Srishtyunmukha-paramashiva-prathamollasamatram akhando vyak- to nadabindumaya eva vyapako brahmatmakah shabdah. * Sphota, which is derived from Sphut, to open (as a bud does), is that by which the particular meaning of words is revei^d. The letters singly, and therefore also in combination, are non-sigramcant. A word is not the thing, but that through which, when uttered, there is cogni¬ tion of the thing thereby denoted. That which denotes the thing denoted is a disclosure (Sphota) other than these letters, This Sphota is eternal Shabda. 100 THE SIX CENTEES AND THE SEEPENT POWEE « and with form (Saguna).* As the Hathayogapradipika says : * “ yhatever is heard in the form of sound is Shakti. The absorbed state (Laya) of the Tattvas (evalutes of Prakriti)Ja.that in which no form exists-^ So lon g as there is the notion of Ether, so long is sound heard.. The..sound* less is called f arabrahman or Paramatma.” ^ Shabdabrah- man thus projects itself for the purpose of creation into two sets of movement—namely, firstly, the Shabda (with mental vibrations of cognition) which, passing through the vocal organs, become articulate sound; and, secondly, Artha movements denoted by Shabda in the form of all things constituting the content of mind and the objective world. These two are emanations from the same Conscious Activity (Shakti) which is the Word (Vak or “ Logos ”), and are in consequence essentially the same. Hence the connection between the two is permanent. It is in the above sense that the universe is said to be composed of the letters. It is the fifty ® letters of the Sanskrit alphabet which are denoted by the garland of severed human heads which the naked ® Mother, Kali, dark like a threatening rain- cloud, wears as She stands amidst bones and carrion beasts ' It is to be noted that of five Bhutas, Akasha and Vayu belonging to the formless division (Amurtta), and the remaining three to the form division (Miirtta). The first is sensed by hearing. Shabda is vibration for the ear as name. Agni, the head of the second division, is sensed as form (Rflpa). Artha is vibration to the eye (mental or physical) as form. * Ch. IV. vv. 101, 102. ^ Yatkinohin nadarupena Shruyate shaktir eva sA Yas tattvflnto nirakarah sa eva parameshvarah. * T&vad AkS/Shasamkalpo yavachchhabdah pravartate Nihshabdam tatparam brahma paramatmeti glyate. * Sometimes given as fifty-one. * She is so lectured because She is beyond Maya (Mayatita). She is the “ Bewilderer of all ” by Her Maya, but is Herself unaffected thereby. This Kali symbolism is explained in the Svarupa-vyakhya of the “ Hymn to Blall" (Karparadi Stotra) which I have published as Vol. IX of Jantrik Texts, MANTRA and birds in the burning-ground on the white oorpse-like (Shavarupa) body of Shiva. For it is She who “ slaughters ” —that is, withdraws all speech and its objects into Herself at the time of the dissolution of all things (Mahapralaya).^ Shabdabrahman is the Consciousness (Chaitanya) in all crea¬ tures. It assumes the form of Kundall, and abides in the body of all breathing creatures (Prani), manifesting itself by letters in the form of prose and verse.^ In the sexual symbolism of the Shakta Tantras, seed (Hindu)® issued upon the reversed union ^ of Mahakala and Mahakali, which seed, ripening in the womb of Prakriti, issued as Kundali in the form of the letters (Akshara). Kundali as Maha- matrikasundari has fifty-one coils, which are the Matrikas or subtle forms of the gross letters or Varna which is the Vaikhari form of the Shabda at the centres. Kundali when with one coil is Hindu; with two, Prakriti-Purusha; with three, the three Shaktis (Ichchha, Jnana, Kriya) and three Gunas (Sattva, Rajas, Tamas); with the three and a half She is then actually creative with Vikriti; with four She is the Devi Ekajata, and so on to Shrimatrikotpattisundari with fifty-one coils.^ In the body, unmanifested Parashabda is in Kundali Shakti. That which first issues from it is in the lowest Chakra, and extends upwards through the rest as PashyantI, Madhyama and Vaikhari Shabda. When ‘ The same symbolism is given in the description of the Heruka in the Buddhist Demchog Tantra. * Chaitanyam sarvabhutanam shabdabrahmeti mo matih Tat prapya kundallrupam praninam dehamadhyagam Varnatmanavirbhavati gadyapadyadi-bhedatah. (Sharada Tilaka, Ch. I.) ® The term Bindu also means a drop as of semen. * Viparlta maithuna. Shakti is above Shiva, and moving on and in coition with Him because She is the active and He the inert Conscious' ness. “ Shaktisamgama Tantra, first Dllasa tJtpattikhanda. When with the ten coils She is the well-known Dashamahavidya.

Shakti first “ sees” * She is Parama Kala® in the mother-fonn (Ambikarupa), which is supreme speech (Para vak) and supreme peace (Parama shanta). She “ sees ” the manifest¬ ed Shabda from Pashyanti to Vaikhari. The Pashyanti^ state of Shabda is that in which Ichchha Shakti (Will) in the form of a goad * (Amkushakara) is about to display the uni¬ verse, then in seed (Bija) form. This is the Shakti Vama.^ Madhyama Vak, which is Jnana (knowledge), and in form of a straight line (Rijurekha), is Jyeshtha Shakti. Here there is the first assumption of form as the Matrika (Matri- katvam upapanna), for here is particular motion (Vishesha- spanda). The Vaikhari state is that of Kriya Shakti, who is the Devi Raudri, whose form is triangular® and that of the universe. As the former Shakti produces the subtle letters of Matrika which are the Vasana,^ so this last is the Shakti of the gross letters of words and their objects.® These letters are the Garland of the Mother issuing from Her in Her form as Kundalini Shakti, and absorbed by Her in the Kundalini-yoga here described. ' The first movement in creation, called Ikshana (“ seeing *’) in Veda. To see is to ideate. * Parama =* supreme or first. Kala^Vimarsha-Shakti of Atma. She is, as such, the first cause of all the letters. ® Pashyanti =®She who ” sees ” (Ikshana). * Here the crooked line (Vakrarekha) comes first, and the straight second. Possibly this may be the line rising to form the triangular pyramid. ® So called because she “ vomits forth ” the universe (Vamanat vama iti). * Shringataka—that is, a triangular pyramidal figure of three dimensions. 'i ' That is, Samskara or revived impression, which is the seed of the ideating Cosmic Consciousness. ® Voginihridaya Tantra. Samketa 1. V THE CENTRES OR LOTUSES (CHAKRA, PADMA) At this stage we are in a position to pass to a consideration of the Chakras, which may shortly be described as subtle centres of operation in the body of the Shaktis or Powers of the various Tattvas or Principles which constitute the bodily sheaths. Thus the five lower Chakras from Mula- dhara to Vishuddha are centres of the Bhutas, or five forms of sensible matter. The Ajna and other Chakras in the region between it and the Sahasrara are centres of the Tattvas constituting the mental sheaths, whilst, the Sahasrara or thousand-petalled lotus at the top of the brain, is the bliss¬ ful abode of Parama Shiva-Shakti which is the state of pure Consciousness. A description of the Chakras involves, in the first place, an account of the Western anatomy and physiology of the central and sympathetic nervous systems; secondly, an account of the Tantrik nervous system and Chakras; and, lastly, the correlation, so far as that is possible, of the two systems on the anatomical and physiological side, for the rest is in general peculiar to Tantrik occultism. The Tantrik theory regarding the Chakras and Sahas¬ rara is concerned on the physiological side, or Bhogayatana aspect, with the central spinal system, comprising the brain or encephalon, contained within the skull, and the spinal cord, contained within the vertebral column (Merudanda). It is to be noted that, just as there are five centres (Chakras) hereinafter described, the vertebral column itself is divided 104 THB SIX CUNTRES AND THE SERPENT POWER into five regions, which, commencing from the lowest, are the coccygeal, consisting of four imperfect vertebras, often united together into one bone called the coccyx; the sacral region, consisting of five vertebrae united together to form a single bone, the sacrum; the lumbar region, or region of the loins, consisting of five vertebras ; the dorsal region, or region of the back, consisting of twelve vertebrae; and the cervical region, or region of the neck, consisting of seven vertebrae. As exhibited by segments, the cord shows different characteris¬ tics in different regions. Roughly speaking, these corres¬ pond to the regions which are assigned to the governing control of the Muladhara, Svadhishthana, Manipura, Ana- hata and Vishuddha centres, or Chakras or Lotuses (Padma). The central system has relation with the periphery through the thirty-one spinal and twelve cranial nerves, which are both afferent and efferent or sensory and motor, arousing sensation or stimulating action. Of the craniar nerves, the last six arise from the spinal bulb (medulla), and the other six, except the olfactory and optic nerves, from the parts of the brain just in front of the bulb. Writers of the Yoga and Tantra schools use the term Nadi, by preference, for nerves. They also, it has been said, mean cranial nerves when they speak of Shiras, never using the latter for arteries, as is done in the medical literature.^ It must, however, be noted that the Yoga Nadis are not the ordinary material nerves, but subtler lines of direction along which the vital forces go. The spinal nerves, after their exit from the intervertebral foramina, enter into communication with the gangliated cords of the sympathetic nervous system, which lie on each side of the vertebral column. The spinal cord extends in ' Dr. Brojendranath Seal, p. 837, Appendix to Professor Benoy Enmar Sarkar’s " Positive Background of Hindu Sociology The word DhamanI is also used for nerve. It is to be noted, however, that the present work uses Shiras for other than cranial nerves, for in v, I It calls Ida and Pingala Nadis or Shiras. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 105 the case of man from the upper border of the atlas, below the cerebellum, passing into the medulla, and finally opening into the fourth ventricle of the brain, and descends to the second lumbar vertebra, where it tapers to a point, called the filum terminale. I am told that microscopic investi¬ gations by Dr. Cunningham have disclosed the existence of J^ighly sensitive grey matter in the filum terminale which was hitherto thought to be mere fibrous cord. This is of importance, having regard to the position assigned to the Muladhara and the Serpent Power. It is continued in this for a variable distance, and there ends blindly. Within the bony covering is the cord, which is a compound of grey and white brain matter, the grey being the inner of the two, the reverse of the position on the encephalon. The cord is divided into two symmetrical halves, which are connected together by a commissure in the centre of which there is a minute canal called the central spinal canal (wherein is the Brahmanadi), which is said to be the remnant of the hollow tube from which the cord and brain were developed.' This canal contains cerebro-spinal fluid. The grey matter viewed longitudinally forms a column extending through the whole length of the cord, but the width is not uniform. There are special enlargements in the lumbar and cervical regions which are due mainly to the greater amount of grey matter in these situations. But throughout the whole cord the grey matter is specially abundant at the junctions of the spinal nerves, so that a necklace arrangement is visible, which is more apparent in the lower vertebrates, corresponding to the ventral gang¬ lionic chain of the invertebrates.^ The white matter consists of tracts or columns of nerve fibres. At the upper border of th e atlas, or first cervical vertebra, the spinal' * See Perrier’s “ Functions of the Brain ’ /6., 7. 106 THE SIX CENTKES AND THE SERPENT POWER cord passes into the medulla oblongata below the cerebellum. The centre canal opens into the fourth ventricle of the brain. The cerebellum is a development of the posterior wall of the hindermost of the three primary dilatations of the embryonic cerebro-spinal tube, the fourth ventricle constituting the remnant of the original cavity. Above this is the cerebrum, which with the parts below it is an enlarged and greatly modified upper part of the cerebro¬ spinal nervous axis. The spinal cord is not merely a conductor between the periphery and the centres of sensa¬ tion and volition, but is also an independent centre or group of centres. There are various centres in the spinal cord which, though to a considerable extent autonomous, is connected together with the higher centres by the associat¬ ing and longitudinal tracts of the spinal cord.* All the functions which are ascribed primarily to the spinal centres belong also in an ultimate sense to the cerebral centres. Similarly, all the “ Letters ” which exist distributed on the petals of the lotuses exist in the Sahasrara. The centres influence not only the muscular combinations concerned in volitional movements, but also the functions of vascular innervation, secretion, and the like, which have their proximate centres in the spinal cord. The cerebral centres are said, however, to control these functions only in relation with the manifestations of volition, feeling, and emotion; whereas the spinal centres with the subordinate sympathetic system are said to constitute the mechanism of unconscious adaptation, in accordance with the varying conditions of of stimuli which are essential to the continued existence of the organism. The medulla, again, is also both a path of communication between the higher centres and the periphery and an independent centre regulating functions of the greatest importance in the system. ' See Ferrier’e " Fnnotions of the Brain,” p. 80 . THE CENTRES OR LOTUSES (CHAKRA, PADMA) 107 It is to be noted that the nerve fibres which carry motor impulses descending from the brain to the spinal cord cross over rather suddenly from one side to the other on their way through the spinal bulb (medulla), a fact which has been noted in the Tantras in the description of the Mukta Trivenl. The latter is connected by numerous afferent and efferent tracts with the cerebellum and cerebral ganglia. Above the cerebellum is the cerebrum, the activity of which is ordinarily associated with conscious volition and ideation and the origination of voluntary movements. The notion of Consciousness, which is the introspective subject-matter of psychology, must not, however, be confused with that of physiological function. There is therefore no organ of con¬ sciousness, simply because “ Consciousness ” is not an organic conception, and has nothing to do with the physio¬ logical conception of energy, whose inner introspective side it presents.‘ Consciousness in itself is the Atma. Both mind and body, of which latter the brain is a part, are veiled expressions of Consciousness, which in the case of matter is so veiled that it has the appearance of uncon¬ sciousness. The living brain is constituted of grpss sensible matter (Mahabhuta) infused by Prana or the life-principle. Its material has been worked up so as to constitute a suit¬ able vehicle for the expression of Consciousness in the form of Mind (Antahkarana). As Consciousness is not a property of the body, neither is it a mere function of the brain. The fact that mental consciousness is affected or disappears with disorder of the brain proves the necessity of the latter for the expression of such consciousness, and not that con¬ sciousness is inherent alone in brain or that it is the property of the same. On each side of the vertebral column there is a chain of ganglia connected with nerve fibre, called ‘ Auguste Porel’s “ Hygiene of Nerves and Mind,” p. 96. 108 THE SIX CENTRES ANE THE SERPENT POWER the sympathetic cord (Ida and Pingala), extending all the way from the base of the skull to the coccyx. This is in communication with the spinal cord. It is noteworthy that there is in the thoracic and lumbar regions a ganglion of each chain corresponding with great regularity to each spinal nerve, though in the cervical region many of them appear to be missing; and that extra large clusters of ner¬ vous structure are to be found in the region of the heart, stomach and lungs, the regions governed by the Anahata, Maniptira, and Vishuddha, respectively, the three upper of the five Chakras hereinafter described. From the sym¬ pathetic chain on each side nerve fibres pass to the viscera of the abdomen and thorax. From these, nerves are also given off which pass back into the spinal nerves, and others which pass into some of the cranial nerves ; these are thus distributed to the blood-vessels of the limbs, trunk, and other parts to which the spinal or cranial nerves go. The sympathetic nerves chiefly carry impulses which govern the muscular tissue of the viscera and the muscular coat of the small arteries of the various tissues. It is through the sympathetic that the tone of the blood vessels is kept up by the action of the vaso-motor centre in the spinal bulb. The sympathetic, however, derives the impulses which it distributes from the central nervous system ; these do not arise in the sympathetic itself. The impulses issue from the spinal cord by the anterior roots of the spinal nerves, and pass through • short branches into the sympathetic chains. The work of the sympathetic systems controls and influences the circulation, digestion and respiration.* The anatomical arrangement of the central nervous system is excessively intricate, and the events which take place in that tangle of fibre, cell and fibril, are, on the other ^ See Poster and Shore's " Physiology,” pp. 206, 207. > THB OENTBBS OR LOTUSES (CHAKRA, PADMA) 109 hand, even now almost unknown,' And so it has been admitted that in the description of the physiology of the central nervous system we can as yet do little more than trace the paths by which impulses may pass between one portion of the system and another, and from the anatomical connections deduce, with more or less probability, the nature of the physiological nexus which its parts form with each other and the rest of the body.* In a general way, however, there may (it is said) be reasons to suppose that there are nervous centres in the central system related in a special way to special mechanisms, sensory, secretory, or motor, and that centres, such as the alleged genito-spinal centre, for a given physiological action exist in a definite portion of the spinal cord. It is the subtle aspect of such centres as expressions of Consciousness (Chaitanya) embodied in various forms of Maya Shakti which is here called Chakra. These are related through intermediate conductors with the gross organs of generation, micturition, digestion, cardiac action, and respiration in ultimate relation with the Mula- dhara, Svadhishthana, Manipura, Anahata, and Vishuddha Chakras respectively, just as tracts have been assigned in the higher centres as being in special, even if not exclusive, relation with various perceptive, volitional, and ideative processes. With this short preliminary in terms of modern Western physiology and anatomy, I pass to a description of the Chakras and Nadis (nerves), and will then endeavour to correlate Aie two systems. The conduits of Pranik or vital force are the nerves called Nadi, which are reckoned to exist in thousands in the body. “ As in the leaf of the Ashvattha tree {Ficus religiosa)^ ’ "Manual of Physiology," by G.N. Stewart, 6th edition, p. 667 (1906). “ im. no

there are minute fibres, so is the body permeated by Nadls.” ^ N&dl is said in v. 2 to be derived from the root wud, or motion. For here the Prana or Life Principle moves. The Bhtlta- shuddi Tantra speaks of 72,000, the Prapanohasara Tantra of 300,000, and the Shiva Samhita of 350,000; but of these, whatever be their total extent, only a limited number are of importance. Some are gross Nadls, such as the physical nerves, veins and arteries, known to medical science. But they are not all of this gross or physical and visible character. They exist, like all else, in subtle forms, and are known as Yoga Nadls. The latter may be described as subtle channels (Vivara) of Pranik or vital energy. The Nadis are, as stated, the conduits of Prana. Through them its solar and lunar currents run. Could we see them, the body would present the appearance of those maps which delineate the various ocean currents. They are the paths along which Pranashakti goes. They therefore belong to the vital science as life- element, and not to the medical Shastra (Vaidyashastra). Hence the importance of the Sadhana, which consists of the physical purification of the body and its Nadis. Purity of body is necessary if purity of mind is to be gained in its extended Hindu sense. Purification of the Nadis is perhaps the chief factor in the preliminary stages of this Yoga ; for just as their impurity impedes the ascent of Kundali Shakti, their purity facilitates it. This is the work of Pranaytoa (v. post). Of these Nadis, the principal are fourteen, and of these fourteen Ida, Pingala, and Sushumna are the *bhief. Of these three, again, Sushumna is the greatest, and to it all others are subordinate; for by the power of Yoga (Yogabala) Prana is made to go through it, and, passing the Chakras, ’ Shandilya Up., Ch. I, where the Nadls are given and their purifica¬ tion spoken of; Dhyanahindu Up.; and as to Sushumna see Mandala- brahmana Up., First Brahmana. THE CENTRES OR LOTUSES (CHAKRA, PADMa) 111 leave the body through the Brahmarandhra. ‘ It is situate in the interior of the cerebro-spinal axis, the Merudanda, or spinal column, ill the position assigned to its interior canal, and extends from the basic plexus, the Tatitvik centre called the Muladhara, to the twelve-petalled lotus in the pericarp of the Sahasrara Padma, or thousand-petalled lotus. With¬ in the fiery red Tamasik Sushumna is the lustrous Rajasik Vajra or Vajrini Nadi, and within the latter the pale nectar¬ dropping Sattvik Chitra or Chitrinl. The interior of the latter is called the Brahma Nadi. The first is said to be fire-like (Vahnisvarupa), the second sun-like (SuryasvarQpa), and the third moon-like (Chandrasvarupa)^ These are the threefold aspect of the Shabdabrahman. The opening at the end of the Chitrinl Nadi is called the door of Brahman (Brahmadvara), for through it the Devi Kundali enters to ascend.’ It is along this last-mentioned Nadi, known as the Kula Marga and the “ Royal Road,” that the Shakti Kundalinl is led in the process hereafter described. Outside this nerve are the two Nadis, the pale Ida or Shashi (Moon) and the red Pingala or Mihira (Sun), which are connected with the alternate breathing from the right to the left nostril and vice versa.^ The first, which is “ feminine ” (Shaktirupa) and the embodiment of nectar (Amritavigraha), is on the left; and the second, which is ' Hence She is called in the Lalita-Sahasranama (v. 106) Muladha- rambujarvidha. Fire, Sun and Moon are aspects of the differentiated Parabindu or Kftmakala (v. ante). See the Chapter on Sun, Moon and Fire in “ Garland of Letters * The sun generally represents poison, and the moon nectar (Shandilya Up., Ch, I). Both were obtained at the churning of the ocean, and represent the upbuilding and destructive forces of Nature. * The Hindus have long known that breathing is done through one nostril for a period of time and then through the other. In PranA- yama to make the breathing change one nostril is closed. But the skilled Yog! can shift the breathing at his will without closing a nostril with his fingers. At the moment of death breathing is through both nostrils at one and the same time.

“ masculine ” Rs being in the nature of Rudra (RaudrSmika), is on the right. They both indicate Time or Kala, and Sushumna devours Kala. For on that path entry is made into timelessness. The three are also known as Ganga (Ida), Yamuna (Pingala) and Sarasvatl (Sushumna), after the names of the three sacred rivers of India. The Mnla- dhara is the meeting-place of the three “ rivers,” and hence is called Yuktatrivenl. Proceeding from the Adhara lotus, they alternate from right to left and left to right, thus going round the lotuses. According to another account, their position is that of two bows on either side of the spinal cord. An Indian medical friend tells me that these are not discrepant accounts, but represent different positions according as Ida and Pingala exist inside or outside the spinal cord. When they reach the space between the eye¬ brows known as the Ajna Chakra, they enter the Sushumna, making a plaited knot of three called Muktatrivenl. The three “ Rivers,” which are again united at this point, flow separately therefrom, and for this reason the Ajna Chakra is called Muktatrivenl. After separation, the Nadi which proceeded from the right testicle goes to the left nostril, and that from the left testicle to the right nostril. It has been said that the distinction made between the heat¬ ing “ Sun ” and cooling “ Moon ” is that which exists be¬ tween the positive and negative phases of the same subject- matter, positive and negative forces being present in every form of activity. Pingala is thus, according to this view, the conduit of the positive solar current, and Ida of the negative lunar current. There are also, as we have seen, interior solar and lunar Nadls in the fiery Sushumna where the two currents meet.^ These are all but microcosmic * Similarly, there are three Nadls which in Latasadhana are wor* shipped in the Madanagara— viz., Ghandri, Saurl, Agneyl, representing the sun, moon and fire. THE OENTBES OR LOTUSES (CHAKRA, PADMA) 118 instances of the vaster system of cosmic matter, every portion of which is composed of three Gunas (Trigunatmaka) and the threefold Bindus, which are Sun, Moon, and Fire, As regards nerve cords and fibres, cranial and spinal nerves, and the connected sympathetic nerves, Dr. Bro- jendranath Seal says : “With the writers on the Yoga, all the Shiras, and such of the Dhamanis as are not vehicles of vital current, metabolic fluid, lymph, chyle, or blood, are cranial nerves, and proceed from the heart through the spinal cord to the cranium. These cranial nerves include pairs for the larynx and the tongue, for the understanding and use of speech, for the raising and lowering of the eyelids, for weeping, for the sensations of the special senses, etc., a confused and unintelligent reproduction of Sushruta’s classification. But the enumeration of the spinal nerves with the connected sympathetic chain and ganglia is a distinct improvement on the old anatomists.” ^ He then continues : “ The Sushumna is the central cord in the vertebral Column (Brahmadanda or Meru). The two chains of sympathetic ganglia on the left and right are named Ida and Pingala respectively. The sympathetic nerves have their main connection with Sushumna at the solar plexus (Nabhi chakra). Of the seven hundred nerve cords of the sympathetic spinal system (see Sangltaratna- kara), the fourteen most important are : ^ “ 1. Sushumna, in the central channel of the spinal cord. 2. Ida, the left sympathetic chain, stretching from under the left nostril to below the left kidney in the form of a bent bow. 8. Pingala, the corresponding chain on ‘ P. 840, Appendix to Professor Sarkar’s “iPositive Background of Hindu Sociology,” subsequently published in his ‘‘ Positive Sciences of the Hindus ”, The author annexes a plan which attempts to give a rough idea of the relative position of the principal nerves of the sympathetic spinal system, * Some of these are referred to in the present work : see v. 1. 114 THE SIX OBNTBBS AND THE SERPENT POWER the right. 4. .Kuha, the pudio nerve of the sacral plexus, to the left of the spinal cord. 6. Gandhari, to the back of the left sympathetic chain, supposed to stretch from below the corner of the left eye to the left leg. It was evi¬ dently supposed that some nerves of the cervical plexus came down through the spinal cord and joined on to the great sciatic nerve of the sacral plexus. 6. Hastijihva, to the front of the left sympathetic chain, stretching from below the corner of the left eye to the great toe of the left foot, on the same supposition as before. Pathological facts were believed to point to a special nerve connection between the eyes and the toes. 7. Sarasvati, to the right of Su- shumna, stretching up to the tongue (the hypoglossal nerves of the cervical plexus). 8. Pusha, to the back of the right sympathetic chain, stretching from below the corner of the right eye to the abdomen (a connected chain of cervical and lumbar nerves). 9. PayasvinI, between Pusha and Saras¬ vati, auricular branch of the cervical plexus on the left. 10. Sankhini, between Gandhari and Sarasvati, auricular branch of the cervical plexus on the left. 11. YashasvinI, to the front of the right sympathetic chain, stretching from the right thumb to the left leg (the radial nerve of the bra¬ chial plexus continued on to certain branches of the great sciatic). 12. Varuna, the nerves of the sacral plexus, between Kuhu and YashasvinI, ramifying over the lower trunk and limbs. 13. Vishvodara, the nerves of the lumbar plexus, between Kuhu and Hastijihva, ramifying over the lower trunk and limbs. 14. Alambusha, the coccygeal nerves, proceeding from the sacral vertebrae to the urino- genitary organs.” ^ ' Citing Sangltaratnftkara, Shlokas 144-166; also the Yogftrnava Tantra. This account has in parts been criticized by an Indian medical friend, who tells me that it is in those parts influenced too much by Western physiology. THE CENTBES OK LOTUSES (OHAKBA, PADMA) 115 The Tattvas in the body pervaded by Prana have certain special centres of predominance and influence therein, which are the Chakras (centres or circles or regions) or Padmas (lotuses) of which this work is a description. Inside the Meru, or spinal column, are the six main centres of Tattvik operation, called Chakras or Padmas, which are the seats of Shakti, as the Sahasrara above is the abode of Shiva.^ These are the Mnladhara, Svadhishthana, Manipura, Anahata, Vishuddha and Ajna, which in the physical body are said to have their correspondences in the principal nerve plexuses and organs, commencing from what is possibly the sacro-coccygeal plexus to the “ space between the eyebrows,” which some identify with the pineal gland, the centre of the third or spiritual eye, and others with the cerebellum. The Chakras ^ themselves are, how¬ ever, as explained later, centres of Consciousness (Chaitanya) as extremely subtle force (Shakti); but the gross regions which are built up by their coarsened vibrations, which are subject to their influence, and with which loosely and inaccurately they are sometimes identified, have been said to be various plexuses in the trunk of the body and the lower cerebral centres mentioned. In the portion of the body below the Muladhara are the seven lower worlds, Patala and others, together with the Shaktis which support all in the universe. The first centre, or Muladhara Chakra, which is so called from its being the root of Sushumna where Kundall rests,® is at the place of meeting of the Kanda (root of all the Nadls) and the Sushumna Nadi, and is in the region midway between the genitals and the anus. It is thus the * Varaha Up., Ch. V. ’ See Ch. V, Varaha Up. and Dhyanahindu Up. and Ch. Ill, Yogakundalr Up. * Derived from Mala (root) and Adhara (support). 116 T^B SIX OBNTRBS AND THE SERPENT POWER centre of the' body for men.* By this and similar state¬ ments made as regards the other lotuses, it is not meant that the Chakra proper is in the region of the gross body described, but that it is the subtle centre of that gross region, such centre existing in the spinal column which forms its axis. The reader must bear this observation in mind in the descriptions of the Chakras, or an erroneous notion will be formed of them. This crimson Muladhara lotus® is described as one of four petals, the Vrittis of which are the four forms of bliss known as Paramananda, Sahaja- nanda, Yogananda and Vir&nanda.^ On these four petals are the golden letters Van (*i). Sham (^), STiam (^), and Sam (irV Each letter in its Vaikhari form is a gross manifesta¬ tion of inner or subtle Shabda. On the petals are figured the letters, which are each a Mantra, and as such a Devata. The petals are configurations made by the position of the Nadls at any particular centre, and are in themselves Pranashakti manifested by Pranavayu in the living body. When that Vayu departs they cease to be manifest. Each letter is thus a particular Shabda or Shakti and a surround¬ ing (Avarana) Devata of the Principal Devata and its Shakti of the particular Chakra. As Shakti they are manifestations of Kundali and in their totality consti¬ tute Her Mantra body, for Kundali is both light (Jyotir- mayl) and Mantra (Mantramayl). The latter is the gross or Sthala aspect of which Japa is done. The former is ' ShAndilya Up., Ch. I, where also the centres for birds and other animals are given. In some diagrams (Kashmir " Nadlohakra ”) Kundali is represented above the position given in the Text. * This and other lotuses hang head downwards except when Kundali passes through them, when they turn upwards. * These Vrittis or qualities (see post) denoting four forms of bliss are not given in the text here translated, but in Tarkalankara’s Com¬ mentary tb the Mahanirvana Tantra. * In this and other oases meditation is done from the right (Dak* ^binavartena). See v. Shat*chakra*nirapana cited as S,N. C^N-tBES OR LOTUSES (OHAJOU, PADMA) 117 the Sukshma or subtil aspect which is led up to iu Yoga. Their specific enumeration and allocation denote the differ¬ entiation in the body of the total Shabda. This Lotus is the centre of the yellow Prithivi, or “ Barth ” Tattva, with its quadrangular Mandala, the Bija or Mantra of which Tattva is Lam (»)/ At this centre is the Prithivi Tattva, the Bija of which is “ La,” with Bindu or the Brahma-consciousness presiding over this centre or “ Lam ” which is said to be the expression in gross (Vaikhaii) sound of the subtle sound made by the vibration of the forces of this centre. So, again, the subtle Tejas Tattva and its Bija Ram is in the Manipura Chakra, and the gross fire known as Vaishvanara is in the physical belly, which the subtle centre governs. This Bija represents in terms of Mantra the Tattva regnant at this centre, and its essential activity. With the symbolism used throughout this work, Bija is said to be seated on the elephant Airavata, which is here located. This and the other animals figured in the Chakras are intended to denote the qualities of the Tattvas there regnant. Thus, the elephant is emblematic of the strength, firmness, and solidity, of this Tattva of “ Earth They are, further, the vehicles (Vahana) of the Devatas there. Thus in this Chakra there is the seed-mantra (Bija) of Indra, whose vehicle is the elephant Airavata. The Devata of this centre is, according to the Text, the creative Brahma, whose Shakti is Savitri.^ There also is the Shakti known as Dakini,^ who, as also the other Shaktis, Lakini and the rest, which follow, are the Shaktis of the Dhatus or bodily ’ The Dhyanabindu Up. associates the Bijas with the five Pranas. Thus ” Lam ’’ is associated with VyAna. ‘ The Creator is called Savita because He creates. * Who, according to Sammohana Tantra, Ch. 11, acts as keeper of the door. Il8 TJHB six CBNtRfiS ANt) THB SBRtfii^'^ POWER substances' assigned to this and the other centres. Here is the “ female ” triangle or Yoni known as Traipura, which is the Shaktipitha, in which is set the “ male ” Shivalinga known as Svayambhu, of the shape and colour of a young leaf, representing, as do all Devis and Devas, the Maya- Shakti and Chit-Shakti, aspects of the Brahman as mani¬ fested in the particular centres (vv. 4-14). The Lingas are four—Svayambhu, Bana, Itara, Para. According to the Yoginihridaya Tantra ® (Gh. I), they are so called because they lead to Chit. They are the Pithas, Kamartipa and the rest because they reflect Chit (Chitsphurattadharatvat). They are Vrittis of Manas, Ahamkara, Buddhi, Chitta. To the first three are assigned certain forms and colours— namely, yellow, red, white, triangular, circular; as also certain letters—namely, the sixteen vowels, the consonants Ka to Ta (soft), and Tha to Sa. Para is formless, colourless and letterless, being the collectivity (Samashti) of all letters in the form of bliss. The Traipura is the counterpart in the Jiva of the Kamakala of the Sahasrara. The Devi Kunda- lini, luminous as lightning, shining in the hollow of this lotus like a chain of brilliant lights, the World-bewilderer who maintains all breathing creatures,* lies asleep coiled three and a half times * round the Linga, covering with Her head the Brahmadvara.* The Svadhisthana Chakra is the second lotus proceeding upwards, and is, according to the commentary, so called after Sva or the Param Lingam.* It is a vermilion lotus ' Viz., chyle, blood, flesh, fat, bone, marrow, seed. * Yoginihridaya Tantra, Ch. I. * See V. 49, S. N. * These correspond with the three and a half Bindns of which the Kubjika Tantra speaks. See ante. ‘ Entrance to the Sushumna. ‘ •For another definition see DhyAnabindu Up., where all the Chakras are named. Another derivation is “ own abode ’’ (of Shakti). CENl^RES OR LOTUSES (CHAKRA, PADMA) 119 of six petals placed in the spinal centre of the region at the root of the genitals. On these petals are the letters like lightning: Bam (^), Bham (^), Mam (*r), Yam Ram (t), Lam (^). “Water” (Ap) is the Tattva of this Chakra, which is known as the white region of Varuna. The Tattvik Mandala is in the shape of a crescent moon' (Ardhendurupa- lasitam). The Bija of water (Varuna) is “Vam”. This, the Varuna Bija, is seated on a white Makara** with a noose in his hand. Hari (Vishnu) and Rakini Shakti of furious aspect, showing Her teeth fiercely, are here (vv. 14—18). Above it, at the centre of the region of the navel, is the lotus Manipura (Nabhipadma), so called, according to the Gautamiya Tantra, because, owing to the presence of the fiery Tejas, it is lustrous as a gem (Mani).^ It is a lotus of ten petals on which are the letters Dam (^), Dham (5), Nam («i), Tam (^), Tham (M), Dam Dham (>4), Nam (?i), Pam (r), Pham ('?>). This is the triangular region of the Tejas Tattva. The triangle has three Svastikas. The red Bija of fire, “Ram” is seated on a ram, the carrier of Agni, the Lord of Fire. Here is the old red Rudra smeared with white ashes, and the Shakti Lakini who as the Devata of this digestive centre is said to be “ fond of animal food, and whose breasts are ruddy with the blood and fat which drop from Her mouth”. Lakini and the other special Shaktis of the centres here named are the Shaktis of the Yogi himself—that is, Shaktis of the Dhatus assigned to ‘ The diagrams or mandalas symbolic of the elements are also given, as -here stated, in the first chapter of the Sharada Tilaka and in the Vishvasara Tantra, cited at p. 26 of the PranatoshinI, with the exception that, according to the Vishbasara Tantra, the Mandala of water is not a crescent, but eight-cornered (Ashtasra). Different Tantras give different descriptions. See Sharada, Ch. 1. “ An animal like an alligator. See Plate 8. • For another derivation, derived from Samaya worship, see Com¬ mentary on the Lalita-Sahasranama, vv. 88, 89,

daoh of his bodily centres, and concentration on this centre may involve the satisfaction of the appetites of this Devata. The Shaktis of the higher centres are not meat-eaters. From these three centres the gross Virat, waking body, is evolved (vv. 19—21). Next above the navel lotus (Nabhipadma) is the Ana- hata, in the region of the heart, which is red like a Ban- dhtlka flower, and is so called because it is in this place that Munis or Sages hear that “ sound (Anahata shabda) which comes without the striking of any two things together,” or the “sound” of the Shabdabrahman, which is here the Pulse of Life. For it is here that the Purusha (Jivatma) dwells. This lotus is to be distinguished from the Heart Lotus of eight petals, which is represented in the place below it, where in mental worship the Patron Deity (Ishtadevata) is meditated upon. (See Plate V.) Here is the Tree which grants all desires (Kalpataru) and the jewelled Altar (Manipitha) beneath it. As the Vishvasara Tantra cited in the Pranatoshini says: “ Shabdabrahman is said to be Deva Sadashiva. That Shabda is said to be in the Anahatachakra. Anahata is the great Chakra in the heart of all beings. Orhkara is said to be there in association with the three Gunas.” ' The Mahasvachchhandra Tantra says “ The great ones declare that Thy blissful form, O Queen, manifests in Anahata, and is experienced by the mind invard-turned of the Blessed Ones, whose hairs stand on end and whose eyes weep with joy.” This is a lotus of ten ‘ P. 10. Sbaibdabrahmeti tarn pr&ba s&kfihAd devah eadAshivab AnAhateshu ohakreehu sa shabdab pariklrttnate Anabatam mabacbakram bridaye sarvajantusbu Tatra omkara ityukto gunatraya-samanvitab. * Cited by Bhaskararaya’s Comm, on Lalita, v. 121, on tbe title of the Devi as Nadarapa; and in v. 218, where she is described as Nada- rapinl, referring also to Toginlhridaya Tantra. tTHB CENTRES OR LOTUSES (oHAERA, PADMA) petals with the vermilion letters Kam (4), Kham (^), Gam (n), Gham (^), Ngam (i), Cham (^), Chham (a). Jam (^), Jham (?t), Nyam (^), Tam (t), Tham (i). This is the centre of the Vayu Tattva. According to v. 22, the region of Vayu is six-cornered (that is formed by two triangles, of which one is inverted), and its colour that of smoke by reason of its being surrounded by masses of vapour/ Its Bija “ Yam ” is seated on a black antelope which is noted for its fleetness, and is the Vahana of “Air” (Vayu), with its property of motion. Here are Isha, the Overlord of the first three Chakras; the Shakti Kakini garlanded with human bones, whose “ heart is softened by the drinking of nectar ” ; and the Shakti in the form of an inverted triangle (Trikona), wherein is the golden Bana Linga, joyous with a rush of desire ” (Kamodgamollasita), and the Hamsa as Jivatma, like “ the steady flame of a lamp in a windless place ” (vv. 22—27). The Atma is so described because, just as the flame is undisturbed by the wind, so the Atma is in itself unaffected by the motions of the world.® The seventeenth verse of the Luanda-Lahaii mentions that the Devatas Vashinx and others are to be worshipped in the two last-mentioned Chakras. Vashini and others are eight in number.^ (1) Vashini, (2) Kameshvarl, (3) ModinI, (4) Vimala, (6) Aruna, (6) Jayini, (7) Sarveshvari, and (8) Kali or Kaulinl. These are respectively the Presiding Deities of the following eight groups of letters ; (1) a? to 16 letters ; ’ According to the SharadA, Ch. I (and to the same effect I^apan- ohasAra Tantra), the colours of the Bhutas are as follows: AkAsha (ether) is transparent (Svaohchha): Vayu (air) is black (Krishna); Agni (fire) is red (Rakta) ; Ap (water) is white (Sveta); and PrithivI (earth) is yellow (Pita). ’ This steady, still, state is that of the AtmA as such. See Mandala- brAhmana Up., BrAhmanas II, III. ’ Pandit Ananta Shastri’s Ananda-Laharl, pp. 47, 48 and translation of same by 4* Avalop, “ Wave of Bliss 122 THli SIX CENTRES AND THE SERTENT POWER (2) ^ to 1 , 6 letters ; (3) ^ to 5 letters ; (4) 2 to 6 letters; (6) to 5T, 6 letters ; (6) T to 6 letters; (7) to 4 letters ; (8) ^ to ^ or 55, 5 letters. The other beings in v. 17 of Ananda-Lahari refer to the twelve Yoginis, who are (1) Vldyayoginl, (2) Rechika, (3) Mochika, (4) Amrita, (6) Dipika, (6) Jnana, (7) ApyayanI, (8) Vyapini, (9) Medha, (10) Vyomarupa, (11) SiddhirQpa, and (12) Lakshmiyogini. These twenty Deities (eight Vashinis and twelve Yogi¬ nis) are to be worshipped in Manipura and Anahata centres. In respect of this, the C®mmentator quotes a verse from the Taittiriyaranyaka, and gives a description of these Deities, their respective colours, place, and so forth. At the spinal centre of the region at the base of the throat (Kantha-mula) is the Vishuddha Chakra or Bha- ratisthana,’ with sixteen petals of a smoky purple hue, on which are the sixteen vowels with Bindu thereon— that is, Am (M), Am (sft), Im (0, Im (|), Um {^), Um (^), Rim (*i|), Rim Lrim C^*), Lrim (^), Em (^), Aim (^,) Om (ait), Aum and the two breathings Am (at). Ah (st:). According to the Devibhagavata (VII. 35), the Chakra is so called because the Jiva is made pure (Vishuddha) by seeing the Hamsa. Here is the centre of the white circular Akasha or Ether Tattva, the Bija of which is “ Ham ”. Akasha is dressed in white and mounted on a white elephant. Its Mandala is in the form of a cirle.® Here is Sadashiva in his androgyne or Arddhanarishvara Marti, in which half the body is white and the other half gold. Here also is the white Shakti ShakinI, whose form is light (Jyotihsvarapa). Here, too, is the lunar region, “ the gateway of the great ‘ That is, abode of the Devi of speech. * This is sometimes represented as a circle with a number of dots in it, for, as the PrapanchasAra Tantra says, Akasha has innumerable Susbira—that is, Chhidra, or spaces between its substance. It is be* cause of its interstitial character that things exist in space. CiSKTEiJS OR LOTUSES (CHAKRA, t>ADMA) 123 Liberation It is at this place that the Jnani “ sees the three forms of time" (Trikaladarshi). As all things ai*e in the Atma, the Jnani who has realized the Atma has seen them (vv. 28*31). Above the Vishuddha, at the root of the palate, is a minor Chakra called Lalana, or in some Tantras Kala Chakra, which is not mentioned in the works here translated. It is a red lotus with twelve petals bearing the following Vritti or qualities: Shraddha (faith), Santosha (contentment), Aparadha (sense of error), Dama (self- command), Mana (anger),’ Sneha (affection),^ Shuddhata- (purity), Arati (detachment), Sambhrama (agitation),^ tJrmi (appetite).^ {V.post.) Before summarising the previous description, it is to be here observed that the Commentator Kallcharana states the principle of this Yoga to be that that which is grosser is merged into that which is more subtle (Sthulanam sUkshme layah). The grosser are lower in the body than the more subtle. The gross which are in and below the Muladhara or connected with it are—(1) the Prithivi Tanmatra; (2) the PrithivI Mahabhuta; (3) the nostrils with their sense of smell, which is the grossest of the senses of knowledge (Jnanendriya), and which is the quality (Guna) of the Prithivi Tanmatra; and (4) the feet, which are the grossest of the senses of action (Karmendriya), and “ which have Prithivi (earth) for their support ”. Here the nostrils are classified as the grossest of the Jnanendriyas, because therein is the sense which perceives the quality (Guna) of smell of the grossest Tanmatra (Gandha), from which is derived the Prithivi Sthula Bhuta. Thus the Jnanendriyas have a relation with ' This term is generally applied to cases arising between two persons who are attached to one another, as man and wife. ‘ Usually understood as affection towards those younger or lower than oneself. “ Through reverence or respect. * Or it may refer to the six which are technically called urmmi— that is, hunger, thirst, sorrow, ignorance (moWi decay, and death. 124 THE SIX genTees and The serpent poWEE the Tanmfttras through their Gunas (qualities), for the perception of which these senses exist. In the case, how¬ ever, of the senses of action (Karmendriya), no such relation appears to exist between them and the Tanmatras. In the order of successive merging or Laya, the feet occur in the same grade as earth, hands in the same grade as water, anus in the same grade as fire, penis in the same grade as air, and mouth in the same grade as ether; not, apparently, because there is any direct relation between earth and feet, water and hands, fire and anus, and so forth, but because these organs are in the same order of comparative subtlety as earth, water, and fire, and so forth. Hands are supposed to be subtler agents than feet; the anus ' a subtler agent than the hands ; the penis a subtler agent than the anus ; and the mouth a subtler agent than the penis. This is also the order in which these agents are situated in the body, the hands coming second because they find their place between the feet and the anus when the arms are given their natural vertical positions. It is to be remembered in this connection that the Tantras here follow the Samkhya, and state the scheme of creation as it occurs also in the Puranas, according to which the Jnanendriyas and Kar- mendriyas and the Tanmatras issue from different aspects of the threefold Ahamkara. There is a relation between the senses and the Tanmatras in the created Jiva, according to the Vedanta, for the senses are related to the Tanmatras, but the order, in that case, in which the senses occur is different from that given in this work. For, according to the Vedd>ntik scheme, earth is related to the sense of smell and penis; water to the sense of taste and anus; fire to the sense of sight and feet; air to the sense of touch and hands; and ether to the sense of hearing * At first sight this might appegir not to be so, but the im^rtanoe of the etinus is well known tp medioal yi^perts, its sensitivity having even given rise tp what has been polled a “ Psychology of the anus "• THB CENTRES OR LOTUSES (CHAKRA, PADMa) 126 and mouth. Another explanation, seemingly artificial, how¬ ever, which has been given, is as follows: The feet are asso¬ ciated with “ Earth ” because the latter alone has the power of support, and the feet rest on it. “ Water ” is associated with the hands because in drinking water the hand is used. The word Pani, which means hands, is derived from the root Pa, to drink (Piyate anena iti pani). “ Fire ” is associated with the anus because what is eaten is consumed by fire in the stomach, and the residue is passed out through the anus, whereby the body becomes pure. “ Air ” is asso¬ ciated with the penis because in procreation the Jivatma as Prana Vayu throws itself out through the penis. And so the Shruti says : “ Atma itself is reborn in the son” (Atmavai jayate putrah). “ Ether ” is associated with the mouth because by the mouth sound is uttered, which is the Guna (quality) of ether (Akasha). Hitherto we have dealt with the comparatively gross Tattvas. According to this work, the twenty grosser Tattvas are associated (4 X 5) as in the following table : Centre in which dissolved Grosser Tattvas 1. MaiSidhara ... Gaudha (smell) Tanmatra ; PrithivI Tattva (earth); the Jnanendriya of smell; ’ the Karmendriya of feet. 2. Svadhishthana ... Rasa (taste) Tanmatra ; Ap Tattva (water); the Jnanendriya of taste; the Karmen¬ driya of hands. 3. Manipura ... Rupa (sight) Tanmatra; Tejas Tattva (fire) ; the Jnanendriya of sight; the Karmendriya of anus. 4. Anahata ... Sparsha (touch) Tanmatra; Vayu Tattva (air); the Jnanendriya of touch; the Karmendriya of penis. 5. Vishuddha ... Shabda (sound) Tanmatra ; Akasha Tattva (ether); the Jnfinendriya of hearing; __ the Karmendriya of mouth. ' The nose is a centre at which sexual excitement may be aroused or subdued. Though the reproductive organ is higher up than the Mhladhara the sexual force ultimately proceeds from the latter, '

It will be observed that with each of the elements is associated an organ of sensation (Jnanendriya) and action (Karmendriya). In Chapter II of the Prapanchasara Tantra it is said : “ Ether is in the ears, air in the skin, fire in the eye, water in the tongue, and earth in the nostrils.” The Karmendriyas are possibly so arranged because the Tattvas of the respective centres in which they are placed are, as above stated, of similar grades of subtlety and grossness. As explained below, each class of Tattvas is dissolved in the next higher class, commencing from the lowest and grossest centre, the Muladhara. So far the Tattvas have been those of the “ matter ” side of creation. Progress is next made to the last or Ajna Chakra, in which are the subtle Tattva s of Mind and Pr akrit!. The Chakra is so called because it is here that the command (Ajna) of the Guru is received ft*om above. It is a lotus of two white petals between the eyebrows, on which are the white letters Ham (f), and Ksham (^). This exhausts the fifty letters. It will have been observed that there are fifty petals and fifty letters in the six Chakras. In the pericarp is the great Mantra “ Om ”. Each Lotus has either two or four more petals than the one immediately below it, and the number of the petals in the Vishuddha Chakra is the sum of the preceding differences. Here are Paramashiva in the form of Hamsa (Hamsa-rUpa), Siddhakall, the white HakinI Shakti “ elated by draughts of ambrosia,” the in¬ verted triangle or Yoni (Trikona), and the Itara Linga, shining like lightning, which is set in it. The three Lingas are thus in the Mffladhara, Anahata, and Ajna Chakras respectively ; for here at these three ‘ Knots ’ or Brahma- granthis the force of Maya Shakti is in great strength. And this is the point at which each of the three groups of Tattvas associated with Fire, Sun, and Moon, converge.* The * V.poat TJIE CENTRES OR LOTUSES (CHAKRA, PADMA) 127 phrase “ opening the dooTs ” refers to passage through these Granthis. Here in the Ajna is the seat of the subtle Tat- tvas, Mahat and Prakriti. The former is the Antahkarana with Gunas—namely, Buddhi, Chitta, Ahamkara and its product Manas (Sasamkalpavikalpaka). Commonly and shortly it is said that Manas is the Tattva of the Ajna Chakra. As, however, it is the mental centre, it includes all the aspects of mind above stated, and the Prakriti whence they derive, as also the Atma in the form of the Pranava (Orh) its Bija. Here the Atma (Antaratma) shines lustrous like a flame. The light of this region makes visible all which is between the Mula and the Brahmarandhra. The Yogi by contemplation of this lotus gains further powers (Siddhi), and becomes AdvaitacharavadY (Monist). In connection with this Padma, the text (S. N., v. 36) explains how detach¬ ment is gained through the Yoni Mudra. It is here that the Yogi at the time of death places his Prana, and then enters the supreme primordial Deva, the Purana (ancient) Purusha, “ who was before the three worlds, and is known by the Vedanta”. The same verse describes the method (Pranaropanaprakara). From the last centre and the causal Prakriti is evolved the subtle body which individually is known as Taijasa,and collectively (that is, the Ishvara aspect) as Hiranyagarbha. The latter term is applied to the mani¬ festation of the Paramatma in the Antahkarana; as displayed in Prana it is Sntratma ; and when manifested through these two vehicles without differentiation it is known as the Antar- yamin. The Chakras are the bodily centres of the world of di:fferentiated manifestation, with its gross and subtle bodies arising from their causal body, and its threefold planes of consciousness in waking, sleeping, and dreamless slumber. Above the Ajna-chakra (vv. 32—39) there are the minor Chakras called Manas and Soma, not mentioned in the texts here translated. The Manas Chakra is a lotus of six petals, 128 THE SIX CENTEES AND THE SEBPENT POWEE i, ^ on the petals of which are (that is, which is the seat of) the sensations of hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination. Above this, again, is the Soma Chakra, a lotus of sixteen petals, with certain Vrittis which are detailed later/ In this region are “the house without support” (Niralamba- purl), “where Yogis see the radiant Ishvara,” the seven causal bodies (v. 39) which are intermediate aspects of Adya Shakti, the white twelve-petalled lotus by the pericarp of the Sahasrara (vv. 32—39), in which twelve-petalled lotus is the A-ka-tha triangle, which surrounds the jewelled altar (Manipitha) on the isle of gems (Manidvipa), set in the Ocean of Nectar,^ with Bindu above and Nada below, and the Kamakala triangle and the Guru of all, or Parama- shiva. Above this, again, in the pericarp, are the Stlrya and Chandra Mandalas, the Parabindu surrounded by the sixteenth and seventeenth digits of the moon circle. In the Chandra Mandala there is a triangle. Above the Moon is Maha- vayu, and then the Brahmarandhra with Mahashamkhinl. The twelve-petalled lotus and that which is connected with it is the special subject of the short book Padukapan- ohaka Stotra here translated, which is a hymn by Shiva in praisp of the “ Fivefold Footstool ”, with a commentary by Shrl Kalicharana. The footstools are variously classified as follows : According to the first classification they are— (1) The white twelve-petalled lotus in the pericarp of the Sahasrara lotus. Here there is (2) the inverted Triangle the abode of Shakti called “ A-ka-tha (3) The region of the altar (Manipitha), on each side of which are Nada and ‘ V.:po8t. * In mental worship the jewelled altar of the Ishtadevata is in the eight-petalled lotus below An&hata (see Plate V). The Isle of Oems is a supreme state of Consciousness, and the Ocean of Nectar is the infinite Consciousness Itself. As to the causal bodies, see " Garland of Letters ” Studies in the Mantra Sh&etra, THE CENTRES OR LOTUSES (CHAKRA, PADMa) 12Q Bindu. The eteiWl Guru, ‘‘ white like a mountain of; silver,” should be meditated upon, as on the Jewelled Altar (Manipitha). (4) The fourth Paduka is the Hamsa below the Antaratma; and (6) the Triangle on the Pitha. The; differences between this and the second classification are explained in the notes to v. 7 of the Paduka. According to this latter classification they are counted as follows : (1) The twelve-petalled lotus ; (2) the triangle called A-ka-tha; (3) Nada-Bindu; (4) the Manipitha-Mandala; and (5) the Hamsa, which makes the triangular Kamakala. This Triangle, the Supreme Tattva, is formed by the three Bindus which the text calls Chandra (Moon), Surya (Sun), and Vahni (Fire) Bindus, which are also known as Prakasha, Vimarsha,^ and Mishra Bindu. This is the Hamsa known as the triangular Kamakala, the embodiment of Purusha* Prakriti. The former is the Bindu Hamkara at the apex of the triangle, and the two other Bindus called Visarga or Sa are Prakriti. This Kamakala is the Mula (root) of Mantra. The Shabdabrahman with its threefold aspect and energies is represented in the Tantras by this Kamakala, which is the abode of Shakti (Abalalayam). This is the Supreme Triangle, which, like all Yonipithas, is inverted. It may be here noted that Shakti is denoted by a triangle because of its threefold manifestation as Will, Action, and Knowledge (Ichchha, Eu*iya, Jnana). So, on the material plane, if there are three forces, there is no other way in which they can be brought to interact except in the form of a triangle in which, while they are each separate and dis¬ tinct from one another, they ai’e yet related to each other and form part of one whole. At the corners of the Triangle there are two Bindus, and at the apex a single Bindu. These are the Bindus of Fire (Vahnibindu), Moon (Chandrabindu), ^ As to this term see ” Maha>maya ” and Kamakalavilasa in “ Tantrik Texts Ed. A, Avalon. IBO THE SIX CENTRES AND THE SERPENT POWER and Sun (Suryabindu).^ Three Shaktis emanate from these Hindus, denoted by the lines joining the Hindus and thus forming a triangle. These lines are the line of the Shakti Varna, the line of the Shakti Jyeshbha, and the line of the Shakti Raudn. These Shaktis are Volition (lohchha) Action (Kriya), and Cognition (Jnana). With them are Hrahma, Vishnu, and Rudra, associated with the Gunas, Rajas, Sattva, and Tamas. The lines of the triangle emanating from the three Hindus or Hamsah are formed by forty-eight letters of the alphabet. The sixteen vowels beginning with A form one line; the sixteen consonants beginning with Ka form the second line; and the following sixteen letters beginning with Tha form the third line. Hence the triangle is known as the A-ka-tha triangle. In the inner three corners of the triangle are the remaining letters Ha, Lla, Ksha. The Yamala thus speaks of this abode, “ I now speak of Kama- kala,” and, proceeding, says: “ She is the eternal One who is the three Hindus, the three Shaktis, and the three Forms (TrimUrti).” The Brihat-Shrl-krama, in dealing with Kamakala, says : “ Prom the Hindu (that is, the Para- bindu) She has assumed the form of letters (Varna vayavaropinl).” The Kali Urdhvtonaya says: “ The threefold Hindu (Tribindu) is the supreme Tattva, and embodies in itself Brahma, Vishnu, and Shiva.” ^ The triangle which is composed of the letters has emanated from the Hindu. These letters are known as the Matrika ^ The KamakalavilAsa says: “ Bindu-trayamayas tejas-tritayah ” (three Bindus and three fires). “ Tripurasundarl sits in the Chakra which is composed of Bindus (Bindumaye chakre), Her abode being the lap of Kameshvara, whose forehead is adorned by the crescent moop. She has three eyes, which are Sun, Moon, and Fire.” * The Mahesvarl Samhita says: ” Sflrya, Chandra, and Vahni, are the three Bindus ; and Brahma, Vishnu, and Shambhu are the three lines.” THE CENTRES OR LOTUSES (CHAKRA, PADMA) 181 Vftrna. These from the body of Kulakundalini i the Shabda- brahman, being in their Vaikharl state various manifesta¬ tions of the primal unmanifested “ sound ” (Avyaktanada). They appear as manifested Shabda on the self-division of the Parabindu ; for this self-division marks the appear¬ ance of the differentiated Prakriti. The commentary on the Padukapanchaka (v. 3) says that the Bindu is Parashakti itself, and its variations are called Bindu, Nada, and Bija, or Sun, Moon, and Fire; Bindu, the sun, being red, and Nada, the moon, being white.^ These form the Chinmaya or Anandamayakosha or sheaths of consciousness and bliss (Padukapanchaka, v. 3). The two Bindus making the base of the triangle are the Visarga (i&., v. 4). In the Agamakalpadruma it is said: “ Hamkara is Bindu or Purusha, and Visarga is Sah or Prakriti. Hamsah is the union of the male and female, and the universe is Hamsah.” The triangular Kamakala is thus formed by Hamsah {ih.). The Hamsa-pitha is composed of Mantras {ih,, v. 6). As this subject is of great importance, some further authorities than those referred to in the work here tran¬ slated are given. In his commentary to v. 124 of the I^alita, in which the Devi is addressed as being in the form of Ktoakala (Kamakalarupa), Bhaskararaya says: “ There are three Bindus and the Hardhakala."* Of these Bindus the first is called Kama, and the Hakarardha is named Kala.” ^ He adds that the nature of Kamakala is set forth ^ The Kamakalavilasa says : “ Ekapanchashadaksharatma ” (She is in the form of the 61 letters). See A. Avalon’s edition and translation of this text, Vol. 9, ‘‘ Tantrik Texts “ This appears to be in conflict with the previous statement of Raghava Bhatta, that Bindu is Moon and Nada the Sun. * Also called Hakarardha—that is, half the letter Ha (f). * Bindu-trayam hardhakala oha ityatra prathamo binduh kama- khyash Charama kala cha iti pratyaharanyayena kamakaletyuohyate. 132 THE SIX CENTRES AND THE SERPENT POWER in the Kamakalavilasa in the verses commencing “ Supreme Shakti (Para Shakti) is the manifested union of Shiva and! Shakti in the form of seed and sprout,” and ending with the lines “ Kama (means) desire, and Kala the same. The two Bindus are said to be the Fire and Moon.” * Kama, or creative Will, is both Shiva and Devi, and Kala is their manifestation. Hence it is called Kamakala. This is explained in the Tripurasiddhanta: “ O, Parvati, Kala is the manifestation of Kameshvara and Kameshvari. Hence She is known as Kamakala.” ® Or She is the manifestation (Kala) of desire (Ktoa) ^ that is, of Ichchha. The Kalika Purana says : “ Devi is called Kama because She came to the secret place on the blue peak of the great mountain (Kailasa) along with Me for the sake of desire (Kama): thus Devi is called Kama. As She is also the giver or fulfiller of desire, desiring, desirable, beautiful, restoring the body of Kama (Manmatha) and destroying the body of Kama, hence She is called Kama.” ^ After Shiva (with whom She is one) had destroyed Kama, when he sought by the in¬ stilment of passion to destroy His Yoga; so She (with whom He is one) afterwards gave a new body to the “ Bodiless One ” (Ananga). They destroy the worlds and take them to themselves through the cosmic Yoga path, ’ Tasyah svarupam sphutashivashakti-samagamabljamkurarupini para shaktirityarabhya kamah kamaniyataya kala cha dahanendu- ■yigrabavi bindu ityantena nirnitam kamakalavilase tadrupetyarthaha (ib), “ Kamayoh kaleti va, taduktam, tripiirasiddhante : Tasya kameshvarakbyasya kamesbvaryasb cba parvvati . Kalakbya sallla sa cba kbyata kamakaleti sa. ® Kamasb cbasau kalarupa cbeti va. * Kamapadamatra-vacbyatayab Kallpiirane pratipadanat. Kamartbam agata yasman maya sardbam mabagirau Kamakbya proobyate devi nllakutarabogata Kamada kamini kamya kanta kamangadayinl . , KamanganasbinT yasmat kamakbya tena katbyate Iti sbadaksbaramidam nama (ib.). THE CENTRES OR LOTUSES (CHAKRA, PADMA) 133 ;Rnd again by Their desire and will (Ichohha) recreate them. These Bindus and Kala are referred to in the celebrated Hymn “ Waves of Bliss ” (Anandalaharl)/ This Devi is the great TripurasundarL Bhaskara- raya’s Guru Nrisimhanandanatha wrote the following verse, on which the disciple commentates: “ I hymn Tripura, the treasure of Kula,’* who is red of beauty; Her limbs like unto those of Kamaraja, who is adored by the three Devatas® of the three Gunas; who is the desire (or will) of Shiva; ^ who dwells in the Bindu and who mani¬ fests the universe.” She is called (says the commentator mted) ® Tripura, as She has three (Tri) Puras {lit., cities), but, here meaning Bindus, angles, lines, syllables, etc. The Kalika Purana says: “ She has three angles (in the triangular Yoni) as well as three circles (the three Bindus), and her Bhupura “ has three lines. Her Mantra is said to * Mukham bindum kritva kuchayugam adhas tasya tadadho Hakarardham dhyiiyet haramahlshi te manmathakalam (v. 19). (Let him contemplate on the first Bindu as the face of the Devi, and on the other two Bindus as Her two breasts, and below that on the half Ha.) Half Ha is the Yoni, the womb, and origin of all. See Lalita, v. 206. “ Kulanidhi. In its literal ordinary sense Kula means race or family, but has a number of other meanings ; Shakti (Akula is Shiva), the spiritual hierarchy of Gurus, the Muladhara, the doctrine of the Kaula Tantriks, etc. ^ Vishnu, Brahma and Rudra of the Sattva, Rajas .and Tamas quali¬ ties respectively. * This is the Commentator’s meaning of Bkam tarn. Eka—a-bi = e. According to the Vishva Dictionary, “ A ” has among other meanings that of Isha or Shiva, and, according to the Anekarthadhvanimanjarl Lexicon, I=Manmatha—that is, Kama, or desire. Eka is therefore the spouse or Shiva, or Shivakama, the desire or will of Shiva. ’ Introduction to Lalita. * The portion of the Yantra which is of common form and which •encloses the particular design in its centre. Reference may, however, elso be here made to the three outer lines of the Shrlchakra. THE SIX CENTRES AND THE SERPENT POWER be of three syllables/ and She has three aspects. The KundalinT energy is also threefold, in order that She may create the three Gods (Brahmaj Vishnu, Rudra). Thus,^ since She the supreme energy is everywhere triple. She is called Tripurasundari.” * These syllables are said by the commentator last cited ^ to be the three Bijas of the three divisions (of the Panohadashi)— viz.^ Vagbhava, Kamaraja, and Shakti, which according to the Vamakeshvara Tantra are the Jnanashakti which confers salvation, and the Kriya and Ichchha Shaktis. Three “ Pada ” are also spoken of as Tripura—white, red, and mixed.'* Elsewhere, as in the Varaha Purana, the Devi is said to have assumed three forms—white, red, and black; that is, the Supreme energy endowed with the? Sattvik, Rajasik, and Tamasik qualities.’ The one Shakti becomes three to produce effects. * V. post. The Kama Bija is Klim. Klimkara is Shivakama. Here Im means the Kamakala in the Turlya state through which Moksha is gained, and hence the meaning of the saying {ih., v. 176) that ho who hears the Bija without Ka and La does not reach the place of good actions—that is, he does not go to the region attained by good actions, but to that attainable by knowledge alone (see ih., v. 189, citing Vama¬ keshvara Tantra). “ Other instances may be given, such as the Tripurarnava, which says that the Devi is called' Tripura because She dwells in the three N^Is (Sushumnft, Pingalsl, and Ida; v. post) and in Buddhi Manas Chitta {v. post), * V. 177. * According to a note of R, Anantakrishna Shastri, translator of the Lalita, p. 218, the three • feet ” are explained in another work of Bhas- kararAya as follows : White, the pure samvit (Consciousness) untainted by any Upadhis ; red, the Parahanta (Supreme Individuality), the first Vritti (modification) from the Samvit; and the mixed—the above-men¬ tioned as one inseparable modification (the Vritti) of “ I ”. These are known as the “three feet” (Charana-tritaya), or Indu (white), Agni (red)*, Ravi (mixed). ® So also the Devi Bhagavata Pr, says : ‘ The Shambhavl is white ; Shrlvidya, red ; and, $hyama, black." The Yantra of Shrlvidya is the’ Shrichakra mentioned. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 135 In the Kamakala meditation (Dhyana) the three Hindus and Hardhakala are thought of as being the body of the Devi Tripurasundari. The Commentator on the verse of the Anandalahari cited says: ^ “In the fifth sacrifice (Yajna) let the Sadhaka think of his Atma as in no wise difierent from, but as the one only Shiva ; and of the subtle thread-like Kundalini which is all Shaktis, extending from the Adhara lotus to Paramashiva. Let him think of the - three Hindus as being in Her body (Tripurasundari), which Hindus indicate Ichchha, Kriya, Jnana—Moon, Fire, and Sun; Rajas, Tamas, Sattva; Brahma, Rudra, Vishnu; and then let him meditate on the Chitkala who is Shakti below it.” ^ The Hindu which is the “ face ” indicates Virinchi (Brahma) associated with the Rajas Guna. The two Hindus which are the “ breasts,” and upon which meditation should be done in the heart, indicate Hari ‘ (Vishnu) and Hara ^ (Rudra) associated with the Sattva and Tamas Gunas. Below them meditate in the Yoni upon the subtle Chitkala, which indicates all three Gunas, and which is all these three Devatas.® The meditation given in the Yoginl Tantra is as ’ Shankaracbaryagranthavall (Vol. II), ed. Shrl Prasanna Kumftra Shastrl. The editor’s notes are based on the Commentary of AchyutA- nanda SvamT. ^ Atha panchamayage abhedabuddhya atmanam shivarupam ekat- manam vibhavya adharat paramashivilntam sutrarupam sukshmam kundalinim sarvashaktirupam vibhavya sattvarajastamogunasuchakam brahmavishnushivashaktyatmakam suryagnichandrariipam bindutrayam tasyaange vibhavya adhash chitkalam dhyayet (Comm, to v. 19). That is, He who creates, from Vi-^rich. * He who takes away or destroys (harati) all grief and sin. * The same. *’ Mukhani bindum kritva rajogunasuchakam virinchyatmakam bin- dum mukham kritva, tasyadho hridayasthane sattvatamogunasachakam hariharatmakam bindudvayam kuchayugam kritva, tasyAdhah yoniguna- trayasuchikam hariharavirinchyAtmikam sfikshmam chitkalam hakarAf- dhain kritva yonyantargata-trikonakritim kritva dhyayet (ih.). 136 THE SIX CENTBES AND THE SERPENT POWER follows: “ Think of three Bindus above Kala, and then that from thes^ a young girl sixteen years old springs forth, shining with the light of millions of rising suns, illuminat¬ ing every quarter of the firmament. Think of Her body from crown to throat as springing from the upper Bindu, and that her body from throat to middle, with its two breasts and three belly lines of beauty (Trivali), arise from the two lower Bindus. Then imagine that the rest of Her body from genitals to feet is born from Kama. Thus form¬ ed, She is adorned with all manner of ornaments and dress, and is adored by Brahma, Isha, and Vishnu. Then let the Sadhaka think of his own body as such Kamakala.” ' The Shrltattvarnava says: “ The glorious men who worship in that body in Samarasya ^ are freed from the waves of poison in the untraversable sea of the world (Samsara).” ^ To the same effect are the Tantrik works the Shrlkrama * and Bhavachudamani * cited in the Commentary to the Anandalahari. The first says: “Of the three Bindus, O Mistress of the Devas, let him contemplate the first as the mouth and in the heart the two Bindus as the two breasts. Then let him meditate upon the subtle Kala Hakarardha in ’ See p. 199, et seq., Nityapujapaddhati, by Jaganmohana Tarka- lamkS>ra. ® That is equal, feeling ; or being one with ; union of Shiva and Shakti. * TathSi cha Shrlkrame : Bindutrayasya deveshi prathamam devi vaktrakam Bindudvayam stanadvandvara hridi sthftne niyojayet. HakArArdham kalSm sukshmAm yonimadhye vichintayet. * Taduktam Bhavachadamanau : 0 Mukham binduvadakaram Tadadhah kuchayugmakam Tadadhashcha hakarardham Suparishkritamandalam. The third line of this verse is also printed Tadadhah saparardham cha. But this means the same thing. Sapara is Hakara, as Ha follows Ba. For further Dhyanas and mode of meditation, see p. 199 of the Nityapajapaddhati of Jaganmohana Tarkalamkara. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 137 the Yoni.” And the second says: “The face in the form of Bindu, and below twin breasts, and below them the beauteous form of the Hakarardha.” The three Devatas Brahma, Vishnu, and Rudra, with their Shaktis, are said to take birth from the letters A, U, M, of the Omkara or Pranava.^ Ma, as the Prapanchasara Tantra ' says, is the Sun or Atma among the letters, for it is Bindu. From each of these ten Kalas arise. Verse 8 of the first work translated says that in the Mfiladhara centre there is the Triangle (Trikona) known as Traipura, which is an adjective of Tripura, It is so called because of the presence of the Devi Tripura within the Ka inside the triangle. This Ka is the chief letter of the Kama Bija, and Kam ^ is the Bija of Kamini, the aspect of Tri- purasundarl in the Muladhara. Here also, as the same verse says, there are the three lines Varna, Jyeshtha, and Raudri and, as the Shatchakra-vivriti adds, Ichchha, Jnana, and Kriya.* Thus the Traipura Trikona is the gross or Sthula aspect of that subtle (Sukshma) Shakti which is below the Sahasrara, and is called Kamakala. It is to this Kamini that in worship the essence of Japa (Tejorupajapa) is offered, the external Japa being ofi'ered to the Devata worshipped in order that the Sadhaka may retain the fruits of his worship.* There are also two other Lingas and * Phetkarini Tantra, Ch. I: Tebhya eva samutpanna varna ye vishnu-shulinoh Murtayah shaktisBirnyukta uchyante tah kraraena tu. And so also Vishvasara Tantra (see Pranatoshini, 10) : Shivo brfiihma tatha vishnuronkkare cha pratishthitah Akarash cha bhaved brahma ukarah sachchidatinakah Makaro rudra ityukta iti tasyarthakalpana. * Ch. III. * Nityapujapaddhati, p. 80, by Jaganmohana Tarkalamkara. ^ See p. 117, Vol. II, of Tantrik Texts, where that Commentary is printed. " Nityapujapaddhati, loc. cit. THE SIX CENTRES AND THE SERPENT POWER Trikonas at the Anahata and Ajna centres, which are two of the Knots or Granthis, and which are so called because Maya is strong at these points of obstruction, at which each of the three groups converge. The Traipura Trikona is that, however, in the Muladhara which is the grosser correspondence of the KamakaJa, which is the root (Miila) of all Mantras below the Sahasrara, and which, again, is the _ • correspondence in Jiva of the Tribindu of Ishvara. Before, however, dealing in detail with the Sahasrara, the reader will find it convenient to refer to the tables on given up to and including the Sahasrara. In the description of the Chakras given in this work, no mention is made of the moral and other qualities and things (Vritti) which are associated with the Lotuses in other books, such as the Adhyatmaviveka,' commencing with the root-lotus and ending with the Soma Chakra. Thus, the Vrittis, Prashraya, Avishvasa, Avajna, Murchha, Sarva nasha, Krurata,^ are assigned to Svadhishthana; Lajja, Pishunata, Irsha, Trishna, Sushupti, Vish^a, Kashaya, Moha, Ghrina, Bhaya, ’ to the Manipura; Asha, Chinta, Cheshta, Mamata, Dambha, Vikalata, Ahamkara, Viveka, Lolata, Kapatata, Vitarka, Anutapa^; Kripa, Mriduta, Dhairya, Vairagya, Dhriti, Sampat, Hasya, Romancha, Vin- aya, Dhyana, Susthirata, Gambhirya, Udyama, Akshobha,^ ' Quoted in the Dlpika to v. 7 of the Hkmsopanishad. * Credulity, suspicion, disdain, delusion (or disinclination), false knowledge (lit, destruction of everything which false knowledge leads to), pitilessness. * Shame, treachery, jealousy, desire, supineness, sadness, world¬ liness, ignorance, aversion (or disgust), fear. * Hope, care or anxiety, endeavour, mineness (resulting in attach¬ ment), arrogance or hypocrisy, sense of languor, egoism or self-conceit, discrimination, covetousness, duplicity, indecision, regret. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 139 Audarya, Ekagrata/ to the secret Somachakra; and so forth. In the Mftladhara, which has been described as the “source of a massive pleasurable aisthesia,” there are the four forms :of bliss already mentioned ; in the Vishuddha the seven subtle “tones,” Nishada, Rishaba, Gandhara, Shadja, Madhyama, Dhaivata, Panchama; certain Bijas, Hum, Phat, Vaushat, Vashat, Svadha, Svaha, Namah ; in the eight petal “ venom,” and in the sixteenth “ nectar ” ; and in the petals and pericarp of the Ajna the three Gunas and in the former the Bijas, Ham and Ksham ; and in the six-petal led Manas Chakra above the Ajna are Shabdajnana, Sparshajnana, Rfipajnana, Aghranopaiabdhi, Rasopabhoga^ and Svapna, with their opposites, denoting the sensations of the sensorium—hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination* It is stated that particular Vrittis are assigned to a particular lotus, because of a connection between such Vritti and the operation of the Shaktis of the Tattva at the centre to which it is assigned. That they exist at any particular Chakra is said to be shown by their disappearance when Kundall ascends through the Chakra. Thus the bad Vrittis of the lower Chakras pass away in the Yogi who raises KundalT above them. Moral qualities (Vritti) appear in some of the lower Chakras in the secret twelve-petalled lotus called the Lalana (and in some Tantras Kala) Chakra, situate above the Vishuddha, at the root of the palate (Talumula), as also in the sixteen-petalled lotus above the Manas Chakra, and ‘ Mercy, f?entleness, patience or coinposuro, dinpassion, constauc}% prosperity, (spiritual) cheerfulness, rapture or thrill, hurnility or sense of propriety, meditativeness, quietude or restfulness, gravity (of demea¬ nour), enterprise or effort, emotionlessness (being undisturbed by emotion), magnanimity, concentration. * Both were extracted at the churning of the ocean, and, as so spoken of, represent the destructive and upbuilding forces of the world. THE SIX CENTRES AND THE SERPENT POWER known as the Soma Chakra. It is noteworthy that the Vritti of the two lower Chakras (Svadhishthana and Mani- pOra) are all bad ; those of the Anahata centre are mixed,^ those of the Lalana Chakra are predominantly good, and those of the Soma Chakra wholly so ; thus indicative of an advance as we proceed from the lower to the higher centres, and this must be so as the Jiva approaches or lives in his higher principles. In the twelve-petalled white lotus in the pericarp of the Sahasrara is the abode of Shakti, called the Kamakala, already described. Between Ajna and Sahasrara, at the seat of the Karana Sharira of Jiva, are the Varnavalirupa Viloma Shaktis, des¬ cending from Unmani to Bindu. Just as in the Ishvara or cosmic creation there are seven creative Shaktis from Sakala Parameshvara to Bindu; and in the microcosmic or Jiva creation seven creative Shaktis from Kundalini, who is in the Muladhara, to Bindu, both of which belong to what is called the Anuloma order : * so in the region between the Ajna Chakra and Sahasrara, which is the seat of the causal body (Karana Sharira) of Jiva, there are seven Shaktis,^ which, commencing with the lowest, are Bindu (which is in Ishvara Tattva), Bodhini, Nada, Mahanada or Nadanta (in Sadakhya Tattva), Vyapika, Samani (in Shakti Tattva), and Unmani (in Shiva Tattva). Though these latter Shaktis have a cosmic creative aspect, they are not here co-extensive with and present a different aspect, from the latter. They ‘ E.g., with Dambha (arrogance), Lolata (covetousness), Eapatata (duplicity), we find Asha (hope), Cheshta (endeavour), Viveka (discrimi¬ nation). ” That is, the ordinary as opposed to the reversed (viloma) order. Thus, to read the alphabet as A to Z is anumola ; to read it backwards, Z to A, is viloma. In the above matter, therefore anuloma is evolution (srishti) or the forward movement, and viloma (nivritti) the path of return. * See Garland of Letters or Studies in Mantra Shastra, Chapter on “ Causal Shaktis of the Pranava ”. THE CENTRES OR LOTUSES (CHAKRA, PADMa) Chakra Situation NUMBER OP PETALS Letters ON SAME Regnant Tattva AND ITS 1 Qualities Colour OP Tattva MQladhara Spinal centre of region below genitals va, sha, 8/^a, sa Prithivi; cohesion, stimulating sense of smell Yellow Svadhish- thana Spinal centre of region above the genitals ba, bha, ma, ya, ra, la Ap ; contraction, stimulating sense of taste White Manipura Spinal centre of region of the navel da, dha, 'na, ta, tlia, da, dha, na, pa, pha Tejas; expansion, producing heat and stimulating sight-sense of col¬ our and form Red Anshata j i Spinal c^tre of region of the heart ka, kha, ga, gha, nga,ch#, chha, ja, jha, nya, ^a, fha Vayu ; general movement, sti¬ mulating sense of touch ' Smoky Vishuddha Spinal centre of region of the throat i the vowels a, a, i, i, u,a,ri,rl, Iri, Iri, e, ai, 0 , au, am, ah Akasha; space- giving, stimula- ' ting sense of hearing White Ajna Centre of region between the eyebrows ha and h8l^a Manas (mental faculties) ... Above the Ajna is the causal region and the Lotus of a thousand petals, with all the letters, wherein is the abode of the Supreme Bindu Parashiva. 142 THE SIX CENTRES AND THE SERPENT POWER Shape OP Mandala BIJA AND ITS VahAna (Carrier) DbvaTa AND ITS VaHANA Shakti OP THE Dhatu LINGA AND Yoni Other Tattvas HERE Dissolved Square Lang on the A i r a V ata elephant Brahma on Hamsa Daklni Svayam- bhu and Traipura Trikona Gandha (smell) Tattva; smell (organ of sensa¬ tion) ; feet (organ of action) Crescent Vang on Makara Vishnn on Garuda Bakini k •« Basa (taste) Tattva; taste (organ of sensa¬ tion) ; hand (organ of action) Triangle Bang on a ram Budra on a bull Lakini ... Bupa (form & colour; sight) Tattva; sight (organ of sensation); anus (organ of action) Six-pointed hexagon Yang on an antelope Isha » Kakini Bana and Trikona Sparsha (touch and feel) Tattva; touch (organ of sensation) ; penis (organ of action) Circle ! 1 Hang on a white ele¬ phant S a d a • Shiva Shakini ... Sliabda (sound) Tattva; hearing (organ of sen¬ sation) ; mouth (organ of action) • •• Om Shambhu Hakini Itara and Trikona Mahat, the Sukshma Prakrit! called Hir- anyagarbha (v. 52) THE CENTRES OR LOTUSES (CHAKRA, PADMA) 143 are not oo-extensive, because the last-mentioned Shaktis are, as here mentioned, Shaktis of the Jiva. Hamsa, Jiva or Eundali is but an infinitesimal part of the Parabindu. The latter is in the Sahasrara, or thousand-petalled lotus, the abode of Ishvara, who is Shiva-Shakti and is the seat of the aggregate Kundall or Jiva. And hence it is said that all the letters are here twenty fold (50 x 20 = 1,000). In the Sahasrara are Parabindu the supreme Nirvana Shakti, Nirvana Kala, Amakala,' and the fire of Nibodhika. In the Parabindu is the empty void (Shunya) which is the supreme Nirguna Shiva. Another difference is to be found in the aspect of the Shaktis. Whilst the cosmic creative Shaktis are looking outwards and forwards (Unmukhl), the Shaktis above the Ajna, are, in Yoga, looking backwards towards dissolution. The Ishvara of the Sahasrara is not then the creative aspect of Ishvara. There He is in the Nirvana mood, and the Shaktis leading up to Nirvana Shakti are “ upward mov¬ ing ” that is, liberating Shaktis of the Jiva. These seven states or aspects of Bindumayaparashakti (S. N., V. 40) leading up to Unmani, which are described in this and other Tantrik books, are called causal forms (Karanarupa). The commentary to the Lalita ^ apparently enumerates eight, but this seems to be due to a mistake, Shakti and Vyapika being regarded as distinct Shaktis in¬ stead of differing names for the third of this series of Shaktis. Below Visarga (which is the upper part of the Brahma- randhra, in the situation of the fontenelle) and the exit of ShamkhinI Nadi is the Supreme White (or, as some call it, variegated) Lotus of a thousand petals (S. N,, vv. 40—49) known as the Sahasrara, on which are all the letters of the Sanskrit alphabet, omitting according to some the cerebral ' See Garland of Letters, Chapter on “ Kalfts of the Shaktis ”. * V. 121, Lalita-Sahasranaraa. THE SIX CENTRES AND THE SERPENT POWER Lakara, and according to others Ksha. These are repeated twenty times to make the 1,000, and are read from beginning to end (Anuloma), going round the Lotus from right to left. Here is Mahavayu and the Chandramandala, in which is the Supreme Hindu (O), “ which is served in secret by all the Devas Hindu implies Guna, but it also means the void of space, and in its application to the Supreme Light, which is formless, is symbolical of its decaylessness. The subtle Shtlnya (Void), which is the Atma of all being (Sarvatma), is spoken of in S. N., vv. 42—49. Here in the region of the Supreme Lotus is the Guru, the Supreme Shiva Himself. Hence the Shaivas call it Shivasthana, the abode of bliss where the Atma is realised. Here, too, is the Supreme Nirvana Shakti, the Shakti in the Parabindu, and the Mother of all the three worlds. He who has truly and fully known the Sahasra is not reborn in the Samsara, for he has by such knowledge broken all the bonds which held him to it. His earthly stay is limited to the working out of the Karma already commenced and not exhausted. He is the possessor of all Siddhi, is liberated though living (Jivanmukta), and attains bodiless liberation (Moksha), or Videha Kaivalya, on the dissolution of his physical body. In the fourteenth verse and commentary thereon of the Anandalahari the Deity in the Sahasrara is described.^ “ She is above all the Tattvas. Every one of the six centres represents a Tattva. Every Tattva has a definite number of rays. The six centres, or Chakras, are divided into three groups. Each of these groups has a knot or apex where converge the Chakras that constitute that group. The names of the groups are derived from those of the Pre¬ siding Deities. The following table clearly puts the above : ^ See Pandit R. Ananta Shastri’s Anandalahari, p. 42 seq. The passage within quotation marks is taken from that work. See “ Wave of Bliss,” by A, Avalon. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 145 Name OF Tattva No. OP Name No. j Name op j Chakra i Ravs OP Tattva Name of Group i i i of Con¬ verging Point Remarks Maladhara i Bhu 56^ Agni Rudra- In SahasrSra the Svadhish- Agni 62 > Khanda granthi rays are number- th3na less, eternal and unlimited by space. ! ManipQra Apas 52) Surya Vishnu- There is another Anahata Vayu 54 S granthi Chandra here whose rays are countless and over-shining. Vishuddhi Ajiia Ahasha Manas 72) 64 S Chandra Brahma- granthi 1 :)60 j i ' I 1 “ Lakshmidhara quotes the Taittiriyaranyaka in support of his commentary, from which we have taken the notes above given. The extracts v/hich he makes from ‘ Bhairava Yamala ’ are very valuable. In discoursing about Chandra, Shiva addresses (vv. 1—17, Chandrajnanavidyaprakarana) Parvati, his consort, thus : Welcome, 0 Beauty of the three worlds, welcome is Thy question. This knowledge (which I am about to dis¬ close) is the secret of secrets, and I have not imparted it to anyone till now. (But I shall now tell thee the grand secret. Listen, then, with attention :) ’ Shrichakra (in the Sahasrara) is the form of Para- shakti. In the middle of this Chakra is a place called Bain- dava, where She, who is above all Tattvas, rests united with Her Lord Sadashiva. 0 Supreme One, the whole Cosmos is a Shrichakra formed of the twenty-five Tattvas—5 elements +5 Tanmatras+10 Indriyas-j-Mind+Maya, Shuddhavidya Mahesha, and Sadashiva.' Just as it is in Sahasrara, so ' Maya to Sadashiva are the Shiva Tattvas described in “ Garland of Letters THE SIX OENTKES AND THE 8EBPENT POWER cosmically, also, Baindava is above all Tattvas. Devi, the cause of the creation, protection, and destruction, of the universe, rests there ever united with Sadashiva, who as well is above all Tattvas and ever-shining. Uncountable are the rays that issue forth from Her body; 0 good one, they emanate in thousands, lakhs—nay, orores. But for this light there would be no light at all in the universe. . . 360 of these rays illumine the world in the form of Fire, Sun, and Moon. These 360 rays are made up as follows: Agni (Fire) 118, Sun 106, Moon 136. O Shankari, these three luminaries enlighten the macrocosm as well as the microcosm, and give rise to the calculation of time—the Sun for the day, the Moon for the night, Agni (Fire) occupying a mean position between the two.’' “ Hence they constitute (or are called) Kala (time), and the 360 days (rays) make a year. The Veda says: ‘ The year itself is a form of the Lord. The Lord of time, the Maker of the world, first created Marichi (rays), etc., the Munis, the protectors of the world. Everything has come to exist by the command of Parameshvarl.’ “ Dindima takes a quite different view of this verse. He interprets it as meaning that, having already described the Antaryaga (inner worship), the author recommends here the worship of the Avarana Devatas i.e.. Deities residing in each of the Chakras or centres without propitiating whom it is impossible for the practitioner to lead the KundalinI through these Chakras. He enumerates all the 360 Deities and describes the mode of worshipping each of them. “ There are other commentators who understand the 360 rays esoterically, and connect the same with the 360 days of the year, and also with the human body. Every commentator quotes the Taittarlyaranyaka, first chapter, to ’ See " Wave of Bliss,” ed. A. Avalon. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 147 support his views. Thus it seems that Taittariyaranyaka contains much esoteric matter for the mystic to digest. The first chapter of the Aranyaka referred to is chanted in wor¬ shipping the Sun. It is called Arunam because it treats of Aruna (red-coloured Devi).’” An Indian physician and Sanskritist has expressed the opinion that better anatomy is given in the Tantras than in the purely medical works of the Hindus.^ It is easier, however, to give a statement of the present and ancient physiology than to correlate them. Indeed, this is for the present a difficult matter. In the first place, the material as regards the latter is insufficiently available and known to us, and those native scholars and Sadhakas (now-a-days, probably not numerous) who are acquainted with the subject are not conversant with Western physiology, with which it is to be compared. It is, further, possible to be practically acquainted with this Yoga without knowing its physiological relations. Working in what is an unexplored field, I can only here put forward, on the lines of the Text and such information as I have gathered, explanations and suggestions which must in some cases be of a tentative character, in the hope that they may be followed up and tested by others. It is clear that the Merudanda is the vertebral column, which as the axis of the body is supposed to bear the same relation to it as does Mount Meru to the earth. It extends from the Mula (root) or Muladhara to the neck. It and the connected upper tracts, spinal bulb, cerebellum, and the like, contain what has been described as the central system of spinal nerves (Nadi) and cranial nerves (Shiro-nadi). ' Pp. 42—46 of Pandit Ananta Shastrl’s Anandalaharl. * Dr. B. D. Basu, of the Indian Medical Service, in his Prize Essay on the llindu System of Medicine, published in the Guy’s Hospital Gazette (1889), cited in Vol. XVI, “ Sacred Books of the Hindus,” by Professor Benoy Kumar Sarkar. THE SIX CENTRES AND THE SERPENT ‘POWER The Sushumna, which is undoubtedly a Ntdi within the* vertebral column, and as such is well described by the books as the principal of all the Nadls, runs along the length of the Merudanda, as does the spinal cord of West¬ ern physiology, if we include therewith the filum terminale. If we include the filum, and take the Kanda to be between the anus and penis, it starts from practically the same (sacro-coccygeal) region, the Mtiladhara, and is spoken of as extending to the region of the Brahmarandhra,‘ or to a point below the twelve-petalled lotus (v. 1)—that is, at a spot below but close to the Sahasrara, or cerebellum, where the nerve Chitrini also ends. The position of the Kanda is^ that stated in this work (v. 1). It is to bo noted, however, that according to the Hathayogapradipika the Kanda is higher up, between the penis and the navel.^ The place of the union of Sushumna and Kanda is known as the “ Knot ” (Granthisthana), and the petals of the Mula lotus are on four sides of this (v. 4). It is in this Sushumna (whatever for the moment we take it to be) that there are the centres of Prana Shakti or vital power which are called Chakras or Lotuses. The spinal cord ends blindly in the filum terminale, and is apparently closed there. The Sushumna is said to be closed at its base, called the “gate of Brahman” (Brahmadvara), until, by Yoga, Kundali makes its way through it. The highest of the six centres called Chakra in the Sushumna is the Ajna, a position which corres¬ ponds frontally with the space between the eyebrows (Bhrumadhya), and at the back with the pineal gland, the pituitary body, and the top of the cerebellum. Close by it is the Chakra called Lalana, and in some Tantras Kala Chakra which is situate at the root of—that is, just above— ’ Saramohana Tantra, II, 7, or, according^ to the Tripurasara- samuchohaj^ai cited in v. 1, from the head to the Adhfira. * V. post. THE CENTRES OR LOTUSES (CHARRA, PADMA) 149 the palate (Talumula). Its position as well as the nature of the Ajna would indicate that it is slightly below the latter/ The Sushumna passes into the ventricles of the brain, as does the spinal cord, which enters the fourth ventricle. Above the Lalana are the Ajna Chakra with its two lobes and the Manas Chakra with its six lobes, which it has been suggested are represented in the physical body by the Cerebellum and Sensorium respectively. The Soma Chakra above this, with its sixteen “ petals ”, has been said to comprise the centres in the middle of the Cerebmm above the Sensorium. Lastly, the thousand-petalled Imus Sahasrilra corresponds to the upper Cerebrum of the physi¬ cal body, with its cortical convolutions, which will be suggested to the reader on an examination of the Plate VIII, here given of that centre. Just as all powers exist in the seat of voluntary action, so it is said that all the fifty “ letters ” which are distributed throughout the spinal centres of the Sushumna exist here in multiplied form— that is, 50x20. The nectar-rayed moon " is possibly the under part of the brain, the convolutions or lobes of which, reserfibling half-moons, are called Chandrakala, and the mystic mount Kailasa is undoubtedly the upper brain. The ventricle connected with the spinal cord is also semi¬ lunar in shape. As above stated, there is no doubt that the Sushumna is situated in the spinal column, and it has been said that it represents the central canal. It is probable that its general position is that of the central canal. But a query may be raised if it is meant that the canal alone is the Sushumna. For the latter Nadi, according to this work, ’ And not, as I wi’ote in the Introduction to the first edition of Mahtlnirvana Tantx’a, p. Ixii, above it. On further considei’ation, I think the position as stated in the text is correct, though in any case the two are very close together, '* See Shiva-Samhitil, II, 6. 160 THE SIX CENTRES AND THE SERPENT POWER contains within it two others—namely, VajrinI and Chitrini. There is thus a threefold division. It has been suggested that the Sushumna when not considered with its inner Nadls as a collective unit, but as distinguished from them, is the white nervous matter of the spinal cord, Vajrini the grey matter, and Chitrini the central canal, the inner Nadi of which is known as the Brahmanadi, and, in the Shiva- samhita, Brahmarandhra.^ But as against such suggestion it is to be noted that v. 2 of this work describes Chitrini as J^ing as fine as a spider’s thread (Luta-tantUpameya), and the grey matter cannot be so described, but is a gross thing. We must therefore discard this suggestion, and hold to the opinion either that the central canal is the Sushumna or that the latter is in the canal, and that within or part of it are two still more subtle and im¬ perceptible channels of energy, called Vajrini and Chitrini. I incline to the latter view. The true nature of the Chitrini Nadi is said in v. 3 to be pure intelligence (Shuddha-bodha-svabhava) as a force of Consciousness. As V. 1 says, the three form one, but considered separately « they are distinct. They are threefold in the sense that Sushumna, “ who is tremuJous like a woman in passion,’" is as a whole composed of “Sun,” “ Moon,” and “Fire,” and the three Gunas. It is noteworthy in this connection that the Kshurika Upanishad,^ which speaks of the Sushumna, directs the Sadhaka “ to get into the white and very subtle Nadi, and to drive Pranavayu through it.” These three, Sushumna, Vajrini, and Chitrini, and the central canal, or Brahmanadi, through which, in the Yoga here des¬ cribed, Kundalini, passes, are all, in any case, part of the ' Ch. II, V. 18. ® Ed. AnandSishrama Series XXIX, p. 146. Prana does not here mean gross breath, but that which in the respiratory centres appears as such and which appears in other forms in other functions and parts of the body. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 161 spinal cord. And, as the Shivasamhita and all other Yoga works say, the rest of the body is dependent on Sushumna, as being the chief spinal representative of the central nervous system. There seems also to be some ground to hold that the Nadls, Ida and Pingala, or “ moon ” and “ sun,” are the left and right sympathetic cords respectively on each side of the “ fiery ” Sushumna. It is to be noted that, according to one and a common notion reproduced in this work, these Nadls, which are described as being pale and ruddy respectively (v. 1), do not lie merely on one side of the cord, but cross it alternating from one side to the other (see v. 1), thus forming with the Sushumna and the two petals of the Ajna Chakra the figure of the Caduceus of Mercury, which according to some represents them. Else¬ where (v. 1), however, it is said that they are shaped like bows. That is, one is united with Sushumna and connect¬ ed with the left scrotum. It goes up to a position near the left shoulder, bending as it passes the heart, crosses over to the right shoulder, and then proceeds to the right nostril. Similarly, the other Nadi connected with the right scrotum passes to the left nostril. It has been suggested to me that Ida and Pingala are blood-vessels representing the Inferior Vena Cava and Aorta. But the works and the Yoga process itself indicate not arteries, but nerves. Ida and Pingala when they reach the space between the eyebrows make with the Sushumna a plaited threefold knot called Triveni and proceed to the nostrils. This, it has been said, is the spot in the medulla where the sympathetic cords join to¬ gether or whence they take their origin. There remains to be considered the position of the Chakras. Though this work speaks of six, there are, accord¬ ing to some, others. This is stated by Vishvanatha in his Shatchakra-Vivriti. Thus we have mentioned Lalana, Manas, and Soma Chakras. The six here given are the THE SIX CENTRES AND THE SERPENT POWER principal ones. Indeed, a very long list exists of Chakras or AdhS>ras, as some call them. In a modern Sanskrit work called “ Advaitamartanda ” thei author ^ gives twenty, numbering them as follows: (1) Adhara, (2) Kuladipa, (8) Vajra or [Yajna, (4) Svadhishthana, (5) Raudra, (6) Karala, (7) Gahvara, (8) Vidyaprada, (9) Trimukha, (10) Tripada, (11) Kaladandaka, (12) Ukara, (13) Kaladvara, (14) Karam- gaka, (16) Dipaka, (16) Anandalalita, (17) Manipilraka, (18) Nakula, (19) Kalabhedana, (20) Mahotsaha. Then for no apparent reason, many others are given without numbers, a circumstance, as well as defective printing, which makes it difficult in some cases to say whether the Sanskrit should be read as one word or two.* They are apparently Parama, Padukam, Padam (or Padakampadam), Kalpajala, Poshaka, Lolama, Nadavarta, Triputa, Kamkalaka, Putabhedana, Mahagranthiviraka, Bandhajvalana (printed as Bandhe- jvalana), Ancihata, Yantraputa (printed Yatra), Vyoma- chakra, Bodhana, Dhruva, Kalakandalaka, Kraunchabhe- rundavibhava, Damara, Kulaphithaka, Kulakolahala, Hala- varta, Mahadbhaya, Ghorabhairava, VishuddJii, Kantham, Uttamam {queere Vishuddhikantham or Kanthamuttamam), Purnakam, Ajnd, Kakaputtam, Shringatam, Kamarupa, Purnagiri, Mahavyoma, Shaktirupa. But, as the author says, in the Vedas (that is, Yogachudamani, Yogashikha Upanishads, and others) we mad of only six Chakras— namely, those italicised in the above list, and described in ^.Brahmananda Svami, a native of Palghat, in the Madras Presi¬ dency, late Guru of H. H. the late Maharaja of Kashmir. The work is printed at Jummoo. ® I am not sure that the author himself was aware of this in all cases. He may have been quoting himself from some lists without other knowledge on the subject. The list has, to my eyes, in some respects an uncritical aspect— e.g., apart from bracketed notes in the text, EamarUpa and Purnagiri are Pithas, the others, Jalandhara and AuddlyAna, not being mentioned. The last quotation he makes draws a distinction between the Chakras and Adharas. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 158 the works here translated—and so it is said ; “ How can there be any Siddhi for a man who knows not the six Adhvas, the sixteen Adharas, the three Lingas and the five (elements) the first of which is Ether ? ” ^ I have already pointed out that the positions of the Chakras generally correspond to spinal centres of the anatomical divisions of the vertebrie into five regions, and it has been stated that the Padmas or Chakras correspond with various plexuses which exist in the body surrounding those regions. Various suggestions have been here made. The Author of the work cited ^ identifies (commencing with the Muladhara and going upwards) the Chakras with the sacral, prostatic, epigastric, caixliac, laryngeal (or pharyn¬ geal), and cavernos plexuses, and the Sahasi ara with the Medulla. Tn passing it may be noted that the last sugges¬ tion cannot in any event be correct. It is apparently based on verse 120 of chapter V of the Shiva Samhita.* But this work does not in my opinion support the suggestion. Elsewhere the Author cited rightly identifies Mount Kailasa with the Sahasiara, which is undoubtedly the upper cerebrum. The anatomical position of the Medulla is be¬ low that assigned to the Ajna Chakra. Professor Sarkar’s work contains some valuable appendices by Dr. Brojendra- nath Seal on, amongst others, Hindu ideas concerning plant ^ The six Atlhvas iue Varna, Pada, Kalfi, Tattva, Bhuvana and Mantra. The sixteen Adhsiras are named in the commentary to verse 4)8 of the text, the elements are also described in the text. The three Lingas are Svayambhu, Vana and Itara also dealt with in the text. ® “ The Positive Background of Hindu Sociology,” by Professor Benoy Kumar Sarkar. * P. 54 of the translation of Srisha Chandra Vasu, to which I refer because the author cited does so. The rendering, however, does not do justice to the text, and liberties have been taken with it. Thus, a large portion has been omitted without word or warning, and at p. 14 it is said, that KundalinI is “ of the form of electricity ”. There is no warrant fpr this in the text, and KundalinI is not, according to the Shastra, mere electricity. THE SIX CENTRES AND THE SERPENT POWER and animal life, physiology, and biology, including accounts of the nervous system in Charaka and in the Tastras.' After pointing out that the cerebo-spinal axis with the connected sympathetic system contains a number of ganglionic centres and plexuses (Chakras, Padmas), from which nerves (Nadi, Shira, and Dhamani) radiate over the head, trunk, and limbs, the latter says, as regards the ganglionici centres and plexuses consisting the sympathetic spinal system: “ Beginning with the lower extremity, the centres and plexuses of the connected spinal and sympathetic systems may be described as follows : “ (1) The Adhara Chakra, the sacro-coccygeal plexus with four branches, nine Angulis (about six inches and a half) below the solar plexus (Kanda, Brahmagranthi); the source of a massive pleasurable sesthesia; voluminous orga¬ nic sensations of repose. An inch and a half above it, and the same distance below the membrum virile (Mehana), is a minor centre called the Agni-sikha. (2) The Svadhishthana Chakra, the sacral plexus, with six branches (Dalani—petals) concerned in the excitation of sexual feelings, with the ac¬ companiments of lassitude, stupor, cruelty, suspicion, con¬ tempt.® (3) The Nabhikanda (corresponding to the solar plexus, Bhanubhavanam), which forms the great junction of the right and left sympathetic chains (Pingala and Ida) with the cerebro-spinal axis. Connected with this is the Mani- puraka, the lumbar plexus, with connected sympathetic ^ Both the work of Professor Sarkar and the Appendices of Dr. Seal are of interest and value, and gather together a considerable number of facts of importance on Indian Geography, Ethnology, Minera¬ logy, Zoology, Botany and Hindu Physiology, Mechanics, and Acoustics. These Appendices have since been republished separately as a work entitled “ Positive Sciences of the Hindus “ These and other Vrittis, as they are called, are enumerated in the Introduction to my first edition of the Mahftnirvftna Tantra. (Trans¬ lation.) THE CENTRES OR LOTUSES (CHAKRA, PADMA) 165 nerves, the ten branches ^ of which are concerned in the pro- duotSin of sleep and thirst, and the expressions of passions like jealousy, shame, fear, stupefaction. (4) The Anahata Chakra, possibly the cardiac plexus of the sympathetic chain with twelve branches, connected with the heart, the seat of the egoistic sentiments, hope, anxiety, doubt, remorse, con¬ ceit, egoism, etc. (5) The Bharatlsthana,* the junction of the spinal cord with the medulla oblongata, which, by means of nerves like the pneumogastric, etc., regulate the larynx and other organs of articulation. (6) The Lalana Chakra, opposite the uvula, which has twelve leaves (or lobes), supposed to be the tract affected in the production of ego-altruistic senti¬ ments and affections, like self-regard, pride, affection, grief, regret, respect, reverence, contentment, etc. (7) The sensori¬ motor tract, comprising two Chakras : {a) the Ajna Chakra {lit.y the circle of command over movements) with its two lobes (the cerebellum); and (6) the Manas Chakra, the sensorium, with its six lobes (five special sensory for peripherally initiated sensations, and one common sensory for centrally initiated sensations, as in dreams and halluci¬ nations). The Ajnavaha Nadis, efferent or motor nerves, communicate motor impulses to the periphery from this Ajna Chakra, this centre of command over movements; and the afferent or sensory nerves of the special senses^ in pairs, the Gandhavaha Nadi (olfactory sensory), the Rupavaha Nadi (optic), the Shabdavaha NMi (auditory), the Rasavaha Nadi (gustatory), and the Sparshavaha Nadi (tactile), come from the periphery (the peripheral organs of the special senses) to this Manaschakra, the sensory tract at the base of the brain. The Manaschakra also receives the Manovaha Nadi, a generic name for the channels * That is, petals. ’ This is a name for the Vishuddha Chakra as abode of the Goddess of Speech (Bharat!). THE SIX CENTRES AND THE SERPENT POWER along which centrally initiated presentations (as in dream¬ ing or hallucination) come to the sixth lobe of the Manas Chakra. (8) The Soma Chakra, a sixteen-lobed ganglion, comprising the centres in the middle of the cerebrum, above the sensorium; the seat of the altruistic sentiments and volitional control— e.g., compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, resolu¬ tion, determination, magnanimity, etc. And lastly, (9) the Sahasrara Chakra, thousand-lobed, the upper cerebrum with its lobes and convolutions, the special and highest seat of the Jiva, the soul.” ^ Then, dealing with the cerebro-spinal axis and the heart, and their respective relations to the conscious life, the Author cited says: “ Vijnanabhikshu, in the passage just quoted, identifies the Manovaha Nadi (vehicle of consciousness) with the cerebro-spinal axis and its ramifications, and compares the figure to an inverted gourd with a thousand-branched stem hanging down. The Sushumna, the central passage of the spinal cord, is the stem of this gourd (or a single branch). The writers on the Yoga (including the authors of the various Tantrik systems), use the term somewhat differently. On this view, the Manovaha Nadi is the channel of the commu¬ nication of the Jiva (soul) with the Manas Chakra (sensorium) at the base of the brain. The sensory currents are brought to the sensory ganglia along afferent nerves of the special senses. But this is not sufficient for them to rise to the level of discriminative consciousness. A communication must now be established between the Jiva (in the Sahas¬ rara Chakra, upper cerebrum) and the sensory currents received at the sensorium, and this is done bv means of the ■V ' €.» ^ The author cited refers to the Jnana Samkalini Tantra, Samhita- ratnakara. and for functions of Ajnavaha NadT and Manovaha Nadi to Shankara Mishra’s Upaskara, THE CENTRES OR LOTUSES (CHAKRA, PADMA) 157 Manovaha Nadi. When sensations are centrally initiated, as in dreams and hallucinations, a special Nadi (Svapnavaha Nadi), which appears to be only a branch of the Manovaha Nadi, serves as the channel of communication from the Jiva (soul) to the sensorium. In the same way, the Ajnavaha Nadi brings down the messages of the Soul from the Sahas- rara (upper cerebrum) to the Ajna Chakra (motor tract at the base of the brain), messages which are thence carried farther down, along efferent nerves, to various parts of the periphery. 1 may add that the special sensory nerves, together with tne Manovaha Nadi, are sometimes generally termed Jnanavaha Nadi— lit., channel of presentative know¬ ledge. There is no difficulty so far. The Manovaha Nadi and the Ajnavaha Nadi connect the sensori-motor tract at the base of the brain (Manas Chakra and Ajna Chakra) with the highest (and special) seat of the soul (Jiva) in the upper cerebrum (Sahasrara), the one being the channel for carrying up the sensory and the other for bringing down the motor messages. But efforts of the will (Ajna, Prayatna) are con¬ scious presentations, and the Manovaha Nadi must therefore co-operate with the Ajnavaha in producing the conscious¬ ness of effort. Indeed, attention, the characteristic function of Manas, by which it raises sense-presentations to the level of discriminative consciousness, implies effort (Prayatna) on the part of the soul (Atma, Jiva), an effort of which we are conscious through the channel of the Manovaha Nadi. But how to explain the presentation of effort in the motor nerves ? Shankara Mishra, the author of the Upaskara on Kanada’s Sutras, argues that the Nadis (even the volitional or motor nerves) are themselves sensitive, and their affec¬ tions are conveyed to the sensorium by means of the nerves of the (inner) sense of touch (which are interspersed in minute fibrillae among them). The consciousness of effort, then, in any motor nerve, whether Ajnavaha (volitional J68 THE SIX CENTRES AND THE SERPENT POWER motor) or Pranavaha (automatic motor), depends on the tactile nerves or nerves of organic sensation) mixed up with it. Thus the assimilation of food and drink by the automatic activity of the Pranas implies an (automatic) effort (Prayatna) accompanied by a vague organic consciousness, which is due to the fact that minute fibres of the inner touch-sense are interspersed with the machinery of the automatic nerves (the Pranavaha NMis).” To certain extent the localizations here made must be tentative. It must, for instance, be a matter of opinion whether the throat centre corresponds with the carotid, laryngeal, or pharyngeal, or all three; whether the navel centre corresponds with the epigastric, solar, or lumbar, the Ajna with the cavernous plexus, pineal gland, pituitary body, cerebellum, and so forth. For all that is known to the contrary each centre may have more than one of such correspondences. All that can be said with any degree of certainty is that the four centres, above the Muladhara, which is the seat of the presiding energy, have relation to the genito-excretory, digestive, cardiac, and respiratory func¬ tions, and that the two upper centres (Ajna and Sahasrara) denote various forms of cerebral activity, ending in the Repose of pure Consciousness. The uncertainty which prevails as regards some of those matters is indicated in the Text itself, which shows that on various of the subjects here debated differing opinions have been expressed as individual constructions of statements to be found in tha Tantras and other Shastras. There are, however, if I read them correctly, state¬ ments in the above-cited accounts with which, though not uncommonly accepted, I disagree. It is said, for instance, that the Adhara Chakra is the sacro-coccygeal plexus, and that the Svadhishthana is the sacral plexus, and so foi’th. This work, however, not to mention others, makes it plain THE CENTRES OR LOTUSES (CHAKRA, PADMA) 159 that the Chakras are in the Sushumna. Verse 1 speaks of the “ Lotuses inside the Meru (spinal column); and as the Sushumna supports these (that is, the lotuses) She must needs be within the Meru.” This is said in answer to those who, on the strength of. a passage in the Tantra* chudamani, erroneously suppose that Sushumna is outside the Meru. In the same way the Commentator refutes the error of those who, relying on the Nigamatattvasara, sup¬ pose that not only Sushumna, but Ida, and Pingala, are inside the Meru. Verse 2 says that inside Vajra (which is itself within Sushumna) is ChitrinI, on which the lotuses are strung as it were gems, and who like a spider’s thread pierces all the lotuses which are within the backbone. The Author in the same place combats the view, based on the Kalpa Sutra, that the lotuses are within ChitrinI. These lotuses are in the Sushumna; and as ChitrinI is within the latter, she pierces but does not contain them. Some confusion is raised by the statement in v. 51, that the lotuses are in or on the Brahrnanadl. But by this is meant appertaining to this Nadi, for they are in Sushumna, of which the Brahrnanadl is the centml channel. The com¬ mentator Vishvanatha, quoting from the Maya Tantra, says that all the six lotuses are attached to the ChitrinI Nadi (ChitrinI'grathitain). One conclusion emerges clearly from all this namely, that the Lotuses are in the verte¬ bral column in Sushumna, and not in the nerve plexuses which surround it. There in the spinal column they exist as extremely subtle vital centres of Pranashakti and centres of consciousness. In this connection I may cite an extract from an article on the “ Physical Errors of Hinduism,” ^ for which I am indebted to Professor Sarkar’s work: “ It would indeed excite the surprise of our readers to hear that the Hindus, who would not even touch a dead body, much 1 Published in Vol. XI, pp. 486—440, of the Calcutta RevietOt THE SIX CENTRES AND THE SERPENT POWER less dissect it, should possess aiij’ anatomical knowledge at all. ... It is the Tantras that furnish us with some extraordinary pieces of information concerning the human body. . . . But of all the Hindu Shastras ex¬ tant, the Tantras lie in the greatest obscurity. The Tantrik theory, on which the well-known Yoga called ‘ Shatchakrabheda ’ is founded, supposes the existence of six main internal organs, called Chakras or Padmas, all bearing a special resemblance to that famous flower, the lotus. These are placed one above the other, and connect¬ ed by three imaginary chains, the emblems of the Ganges, the Yamuna, and the Saraswatl. . . . Such is the obstinacy with which the Hindus adhere to these erroneous notions, that, even when we show them by actual dissec¬ tion the non-existence of the imaginary Chakras in the human body, they will rather have recourse to excuses 1 ‘evolting to common sense than acknowledge the evidence of their own eyes. They say, with a, shamelessness un¬ paralleled, that these Padmas exist as long as a man lives, but disappear the moment he dies.’' ^ This, however, is nevertheless quite correct, for conscious and vital centres cannot exist in a body when the organism which they hold together dies. A central y conclusion might indeed be de¬ scribed as “ shameless” stupidity.^ The Author of the work from which this citation is made says that, though these Chakras cannot be satis¬ factorily identified, the Tantriks must nevertheless have obtained their knowledge of them by dissection. By this he must refer to the physical regions which correspond on the gross plane to, and are governed by, the Chakras proper, ’ “ Physical Errors of Hinduism,” Calcutta Review, Vol XI, pp. 486 -—440. ® This reminds one of the story of a materialistic doctor who said he had done hundreds of post-mortem examinations, but had never yet discovered the trace of a soul. THE CENTEES OR LOTUSES (CHAKRA, PADMA) 161 which as subtle, vital, and conscious centres in the spinal cord are invisible to any but a Yogi’s vision,* existing when the body is alive and disappearing when vitality (Prana) leaves the body as part of the Lingasharlra. It is a mistake, therefore, in my opinion, to identify the Chakras with the physical plexuses mentioned. These latter are things of the gross body, whereas the Chakras are extremely subtle vital centres of various Tattvik operations. In a sense we can connect with these subtle centres the gross bodily parts visible to the eyes as plexuses and ganglia. But to connect or correlate and to identify are different things. Indian thought and the Sanskrit language, which is its expression, have a peculiarly pene¬ trative and comprehensive quality which enables one to explain many ideas for which, except by paraphrase, there is no equivalent meaning in English. It is by the Power or Shakti of the Atma or Consciousness that the body exists. It is the collective Prana which holds it to¬ gether as an individual human unit, just as it supports the different Principles and Elements (Tattva) of which it is composed. These Tattvas, though they pervade the body, have yet various special centres of operation. These centres, as one might otherwise suppose, lie along the axis, and are the Sukshma Rupa, or subtle forms of that which exists in gross form (Sthula Rupa) in the physi¬ cal body which is gathered around it. They are manifes¬ tations of Pranashakti or Vital Force. In other words, from an objective standpoint the subtle centres, or Chakras, vitalize and control the gross bodily tracts which are indi¬ cated by the various regions of the vertebral column and * So it is said: Tftni vastuni tanmfttradini pratyakshavishayani (Such things as the Tanmatra and others are subject to immediate per¬ ception by Yogins only). A Yogi “ sees ’’ the Chakras with bis mental eye (Ajna). In the case of others they are* the Imatter of inference (Anumana). 16S tHE SIX CENTRES AND THE SERPENT POWER the ganglia, plexuses, nerves, arteries, and organs, situate in these respective regions. It is only therefore (if at all) in the sense of being the gross outer representatives of the spinal centres that we can connect the plexuses and so forth with the Chakras spoken of in the Yoga books. In this sense only the whole tract, which extends from the subtle centre to the periphery, with its corresponding bodily elements, may be regarded as the Chakra. As the gross and subtle are thus connected, mental operation on the one will affect the other. Certain forces are concentrated in these Chakras, and therefore and by reference to their function they are regarded as separate and independent centres. There are thus six subtle centres in the cord with gros¬ ser embodiments within the cord itself, with still grosser sheaths in the region pervaded by the sympathetics Ida and Pingala, and other Nadls. Out of all this and the gross compounded elements of the body are fashioned the organs of life, the vital heart of which is the subtle Chakra by which they are vivified and controlled. The subtle aspects of the six centres according to Tantrik doctrine must not be overlooked whilst attention is paid to the gross or physio¬ logical aspect of the body. As previously and in the Com¬ mentary to the thirty-fifth verse of the Anandalahari explained, there are six Devas—Shambhu, Sadashiva, Ishvara, Vishnu, Rudra, Brahma—whose abodes are the six Lokas or regions; vi%., Maharloka, Tapoloka, Janaloka, Svarloka, Bhuvarloka, and Bhurloka (the Earth). It is these Divinities who are the forms of Consciousness presid¬ ing over the Shatchakra. In other words, Consciousness (Chit), as the ultimate experiencing principle, pervades and is at base all being. Every cell of the body has a conscious¬ ness of its own. The various organic parts of the body which the cells build have not only particular cell-conscious- pess, but the copsoiousness of the particular organic part 1?HB CENTEES OR LOTUSES (OHAKRA, PAUMA) 163 which is other than the mere collectivity of the conscious¬ ness of its units. Thus there may be an abdominal con¬ sciousness. And the consciousness of such bodily region is its Devata—that is, that aspect of Chit which is associated with and informs that region. Lastly, the organism as a whole has its consciousness, which is the individual Jiva. Then there is the subtle form or body of these Devatas, in the shape of Mind—supersensible “ matter ” (Tanmatra); and sensible “ matter ”—namely, ether, air, fire, water earth, with their centres at the Ajna, Vishuddha, Anahata, Manipura, Svadhishthana and Maladhara. Of these six Tattvas, not only the gross human body, but the vast macrocosm, is composed. The six Chakras are therefore the divine subtle centres of the corresponding physical and psychical sheaths. The seventh or supreme centre of Consciousness is Paramashiva, whose abode is Satyaloka, the Cosmic aspect of the Sahasrara in the human body. The Supreme, therefore, descends through its manifesta¬ tions from the subtle to the gross as the six Devas and Shaktis in their six abodes in the world-axis, and as the six centres in the body-axis or spinal column. The special operation of each of the Tattvas is located at its individual centre in the microcosm. But, notwithstanding all such subtle and gross transformations of and by Kula-Kundalinl, She ever remains in Her Brahman or Svarupa aspect the One, Sat, Chit, and^thanda, as is realized by the Yogi when drawing the Devi from Her world-abode in the earth centre (Maladhara) he unites Her with Paramashiva in the Saha¬ srara in that blissful union which is the Supreme Love (Ananda). In a similar manner other statements as regards these Chakras should be dealt with, as, for instance, those con¬ nected with the existence of the “ Petals ”, the number of which in each 'case h^s. been said to be deterpiiued by 164 THB SIX CENTRES ANP THE SERPENT POWER oharacteristios of the gross region which the particular Chakra governs. The centres are said to be composed of petals designated by certain letters. Professor Sarkar ^ expresses the opinion that these petals point to either the nerves which go to form a ganglion or plexus, or the nerves distri¬ buted from such ganglion or plexus. I have been told that the disposition of the Nadls at the particular Chakra in question determines the number of its petals.® In the five lower Chakras their characteristics are displayed in the number and position of the Nadls or by the lobes and sensory and motor tracts of the higher portions of the cerebro-spinal system. As I have already explained, the Chakra is not to be identified with the physical ganglia and plexuses, though it is connected with, and in a gross sense represented by, them. The lotuses with these petals are within the Sushum- na and they are there represented as blooming upon the passage through them of Kundall. The letters are on the petals. The letters in the six Chakras are fifty in number— namely, the letters of the Sanskrit alphabet less Ksha, according to the Kamkalaraalinl Tantra cited in v. 40, or the second or cerebral La {ib.). All these letters multiplied by 20 exist potentially in the Sahasrara, where they therefore number 1,000, giving that Lotus its name. There are, on the other hand, 72,000 Nadls which rise from the Kanda. Further, that these letters in the Chakrai#are not gross things is shown by vv. 28 and 29, which say that the vowels of the Vishuddha are visible to the enlightened mind (Diptabuddhi) only—^that is, the Buddhi which is free of impurity resulting * Qp. cit., p. 292. * See my Mahftnirvftna Tantra (first Edition), p. Ivii. My reference there to the lotus as a plexus of Nadis is to the gross sheath of the subtle centre,? which gross sheath is said to contain the determinant, though in another sense it is the effect, of the characteristics of the subtle oeptre. tttE CENTRES OR LOTUSES (CHAKRA, PADMA) 166 from worldly pursuits, as the effect of the constant practice of Yoga. Verse 19 and other verses speak of the letters •there mentioned as being coloured. Each object of percep¬ tion, whether gross or subtle, has an aspect which corres¬ ponds to each of the senses. It is for this reason that the Tantra correlates sound, form and colour. Sound produces form, and form is associated with colour. Kundali is a form of the Supreme Shakti who maintains all breathing creatures. She is the source from which all sound or energy, whether as ideas or speech, manifests. That sound or Matrika when uttered in human speech assumes the form of letters and prose and verse, which is made of their combinations. And sound (Shabda) has its meaning—that is, the objects denoted by the ideas which are expressed by sound or words. By the impulse of Ichchha Shakti acting through the PranavSyu (vital force) of the Atma is produced in the Moladhara the sound power called Para, which in its ascending movement through other Chakras takes on other characteristics and names (PashyantI and Madhyama), and when uttered by the mouth appears as Vaikhari in the form of the spoken letters which are the gross aspect of the sound in the Chakras themselves (see vv. 10 and 11). Letters when spoken are, then, the manifested aspect in gross speech of the subtle energy of the Shabdabrahman as Kundali. The same energy which produces these letters manifesting as Mantras produ¬ ces the gross universe. In the Chakras is subtle Shabda in its states as Para, PashyantI, or Madhyama Shakti, which when translated to the vocal organ assumes the audible sound form (Dhvani) which is any particular letter. Parti¬ cular forms of energy of Kundali are said to be resident at particular Chakras, all such energies existing in magnified form in the Sahasrara. Each manifested letter is a Mantra, and a Mantra is the body of a Devata. There are therefore as many Devatas in a Chakra as there are petals which are 166 THE SIX CENTRES A^D THE SERPEiCT POWEtl surrounding (Avarana) Devatas or Shaktis of the Devatft of the Chakra and the subtle element of which He is the presid¬ ing Consciousness. Thus, Brahma is the presiding Consci¬ ousness of the Muladhara lotus, indicated by the Bindu of the Bija La (Lam), which is the body of the earth Devata; and around and associated with these are the subtle forms of the Mantras, which constitute the petals and the bodies of associated energies. The whole human body is in fact a Mantra, and is composed of Mantras. These sound powers vitalize, regulate, and control, the corresponding gross mani¬ festations in the regions surrounding them. Why, however, particular letters are assigned to parti¬ cular Chakras is the next question. Why, for instance, should Ha be in the Ajna and La in the Muladhara ? It is true that in some places in the Tantras certain letters are assigned to particular elements. Thus, there are certain letters which are called Vayava Varna, or letters pertaining to the Vayu Tattva; but an examination of the case on this basis fails to account for the position of the letters as letters which are assigned to one element may be found in a Chakra the predominant Tattva of which is some other element. It has been said that in the utterance of particular letters the centres at which they are situated are brought into play, and that this is the solution of the question why those particular letters were at their particular centre. A prob¬ able solution is that given by me in my “ Shakti and Shakta Apart from this one can only say that it is either Svabhava or the nature of the thing, which in that case is as little susceptible of ultimate explanation as the disposition in the body of the gross organs themselves; or the arrangement may be an artificial one for the purpose of meditation, in which case no further explanation is necessary. I Third Edition. See Chapter on Kundallyoga. OEI^TRilS OR LOTUSES (OHARRA, PADMA) IQi The four Bhavas, or states of sound, in the human body are so called as being states in which sound or movement is prdouced or becomes, evolving from Para Shakti in the body of Ishvara to the gross Vaikharl Shakti in the body of Jiva. As already stated, in the bodily aspect (Adhyatma) the Karana Bindu resides in the Muladhara centre, and is there known as the Shakti Pinda ’ or Kundalinl.® Kundali is a name for Shabdabrahman in human bodies. The Acharya, speaking of Kundalini, says: “ There is a Shakti called Kundalini who is ever engaged in the work of creating the universe. He who has known Her never again enters the mother’s womb as a child or suffers old age.” That is, he no longer enters the Samsara of world of transmigration.® This Karana Bindu exists in a non-differentiated condition.* The body of Kundali is composed of the fifty letters or sound-powers. Just as there is an apparent evolution ® ' She is so called because all the Shaktis are collected or “ rolled into one mass ” in Her. Here is the Kendra (centre) of all the Shaktis, The Svachchhanda as also the Sharada say : Pindam Kundalinl-sbaktih Padam hamsah prakirtitah Rupam bindur iti khyatam Rupatitas tu chinmayah. [Kundalini Shakti is Pinda; Hamsah is Pada ; Bindu is Rupa, but Chinmaya (Chit) is formless.] The first, as potentiality of all manifested power, is in the Muladhara Chakra: the second, as Jivatma, is in Anahata, where the heart beats, the life-pulse. Bindu, the causal form body, as Supreme Shakti, is in Ajna, and the formless Consciousness passing through Bindu Tattva manifesting as Hamsa, and again resting as Kundalini, is in the Brahmarandhra (see Tika of first Samketa of Yoginihridaya Tantra). * Adhyatmantu karanabinduh shaktipindakundalyadishabdavachyo muladharasthah (Bhaskararaya, Comm. Lalita, v. 132). ” Shaktih kundalinlti vishvajananavyaparabaddhodyamam Jnatva ittham na punar vishanti jananigarbhe ’rbhakatvam narah ” ityadirltyacharyair vyavahritah {ib.). * So’yam avibhagavasthah karanabinduh (ib.). * Vikara or Vikriti is something which is really changed, as curd from milk. The former is a Vikriti of the latter. Vivarta is apparent 108 THE SIX CENTRES AND THE SERPENT t>OWER in the oosmio body of Ishvara, represented in the seven states preceding from Sakala Parameshvara to Bindu, so there is a similar development in the human body in Kundall who is the Ishvarl, therein. There are evolved the following states, corresponding with the cosmic development— viz., Shakti, Dhvani, Nada, Nirodhika, Ardhendu, Bindu. These are all states of Kundall Herself in the Milladhara, and are known as Para sound. Each one of the letters composing the body of Kundali exists in four states as Para Shakti, or in the succeeding states of sound, Pashyanti, Madhyama, and Vaikharl, to which reference is later made. The first is a state of undifferentiated sound, which exists in the body of Ishvara ; the second and third as existing in the body of Jiva are stages towards that complete manifestation of differen¬ tiated sound in human speech which is called Vaikhari Bhava. In the cosmic aspect these four states are Avyakta, Ishvara, Hiranyagarbha, and Virat. The Arthasrishti (ob¬ ject creation) of Kundalini are the Kalas, which arise from the letters such as the Rudra and Vishnu Murtis and their Shaktis, the Kamas and Ganeshas and their Shaktis, and the like. In the Sakala Parameshvara or Shabdabrahman in bodies—that is, Kundalini Shakti—the latter is called Chit Shakti or Shakti simply, “ when Sattva enters ”—a state known as the Paramakashavastha. When She into whom Sattva has entered is next “ pierced ” by Rajas, She is called Dhvani, which is the Aksharavastha. When She is again “ pierced" by Tamas, she is called Nada. This is the Avyaktavastha, the Avyakta Nada which is the Parabindu. Again, She in whom Tamas abounds is, as Raghava Bhatta says, called Nirodhika; She in whom Sattva abounds is but unreal change, such as the appearance of what was and is a rope as a snake. The Vedftntasara thus musically defines the two terms : Satattvato 'nyathapratha vikftra ityudiritah Atattvato ’nyathapratha yivarta ityudahritah. THB CEKTRfiS Otl LOTUSES (CHAKKA, I>ADMA) 169 called Ardhendu ; and the combination of the two (Ichchha and Jnana) in which Rajas as Kriya Shakti works is called Hindu. Thus it has been said: “ Drawn by the force of Ichchha Shakti (will), illumined by Jnana Shakti (knowledge), Shakti the Lord appearing as male creates (Kriya Shakti, or action).” When the Karana Hindu “ sprouts ” in order to create the three (Hindu, Nada, and Hija) there arises that unmani¬ fested Hrahman-word or Sound called the Shabdabrahman (Sound Brahman).^ It is said : “ From the differentiation of the Karana Hindu arises the unmanifested ‘ Sound ’ which is called Shabdabrahman by those learned in Shruti.” “ It is this Shabdabrahman which is the immediate cause of the universe, which is sound and movement manifesting as idea and language. This sound, which is one with the Karana Hindu, and is therefore all-pervading, yet first appears in man’s body in the Muladhara. “ It is said in the Muladhara in the body the ‘ air ’ (Pranavayu) first appears. That ‘ air ’ acted upon by the effort of a person desiring to speak, mani¬ fests the all-pervading Shabdabrahman.” ^ The Shabda¬ brahman which is in the form of the Karana Hindu when it ’ Ayam eva cha yad4 karyabindvaditrayajananonmukho bhidyate taddashayam avyaktah shabdabrahmabhidheyo lavas tatrotpadyate (ib.). When this (Karana-bindu) inclines to produce the three Hindus the first of which is Karyabindu and bursts or divides itself (Bhidyate, then at that stage there arises the indistinct (Avyakta) sound (Rava) which is called Shabdabrahman. “ Tadapyuktam: Bindos tasmad bhidyamanad avyaktatma ravo ’bhavat, Sa ravah shrutisampannaih shabdabrahmeti glyate (ib.). So it has been said;—From the bursting Bindu there arises the in¬ distinct sound which is called Shabdabrahman by those versed in Shruti. * So’yam ravah karanabindutadatmyapannatvat sarvagato’pi vyan- jakayatnasamskritapavanavashat praninftm muladhara eva abhivyajyate. Taduktam; Dehe’pi mQiadhare’smin samudeti samiranah, Vivakshorichchhayotthena prayatnena susamskritah. Sa vyanjayaiti tatraiva shabdabrahmApi sarvagam {ib.). Tbis sound again being one with the KAranabindu and, therefore, everywhere, manifests itself in the MalAdhAra of animals, being led ItO THE Six CEKTRES ANI) l-HE 1>0WER remains motionless (Nishpanda) in its own place (that is, in Kundali, who is Herself in the Mtiladhara) is called Para Shakti or speech. The same Shabdabrahman manifested by the same “ air ” proceeding as far as the navel, united with the Manas, possessing the nature of the manifested Karya Hindu with general (Samanyaspanda) motion, is named Pashyanti speech.’ Pashyanti, which is described as Jnanatmaka and Bindvatmaka (in the nature of Chit and Hindu), extends from the Mtiladhara -to the navel, or, ac¬ cording to some accounts, the Svadishthana. Next, the Shabdabrahman manifested by the same “ air ” proceeding as far as the heart, united with the Buddhi, possessing the nature of the manifested Nada and endowed with special motion (Visheshaspanda) is called Madhyama speech.’’ This is Hiranyagarbha sound, extending from the region of Pashyanti to the heart. Next,* the same there by the air purified by the effort made by the maker of the sound. So it is said:—In the body also in the Muladhara air arises ; this (air) is purified by the effort and will of the person wishing to speak and mani¬ fests the Shabda which is everywhere. ' Tad idam karanabindvatmakam abhivyaktam shabdabrahma- svapratishthataya nishpandam tadeva cha para vag ityuchyate. Atha tadeva nabhiparyantamagachchhata tena pavanenabhivyaktam vimarsha- rupena manasA yuktam samanyaspandaprakasharupakarya-bindumayam sat pashyanti vag uchyate (ib.). This evolved Shabda-brahman which is one with the Karanabindu when it is in itself and vibrationless (motionless) is called Para Vak ; when that again is, by the same air going up to the navel, further evolved and united with mind, which is Vimarsha then it becomes Karyabindu slightly vibrating and manifest. It is there called Pash¬ yanti Vak. “ Atha tad eva shabdabrahma tenaiva vayuna hridayaparyanta- mabhivyajyamanam nishohayatmikaya buddhya yuktam visheshaspanda- prakasharUpanadamayam sat madhyamavagityuchyate (ib.). Thereafter the same Shabdabrahman as it is led by the same air to the heart is in a state of manifestation and united with Buddhi which never errs and becomes possessed of Nada whose vibration is perceptible. It is called Madhyama Vak. * Atha tad eva vadanaparyantam tenaiva vayuna kanthadistha- nesbvabhivyajyamanam akaradivarnarapam parashrotra-grahanayog- ysm spashtataraprakasharapabljatmakam sat vaikharl vag uchyate (ib.)* THte OfeN'TREiS OR LO^:USES (CHAKRA, PADMA) 17i Shabdabrahman manifested by the same air proceeding as far as the mouth, developed in the throat, etc., articulated and capable of being heard by the ears of others, possessing the nature of the manifested Bija with quite distinct articu¬ late (Spashtatara) motion, is called Vaikhari speech.^ This is the Virat state of sound, so called because it “ comes out This matter is thus explained by the Acharya : “ That sound which first arises in the Muladhara is called Para; next PashyantI; next, when it goes as far as the heart and is joined to the Buddhi, it is called ‘ Madhyama This name is derived from the fact that She abides “ in the midst She is neither like Pashyanti nor does She proceed outward like Vaikhari, with articulation fully developed. But She is in the middle between these two. The full manifestation is Vaikhari of the man wishing to cry out. In this way articulated sound is produced by air.^ The Nitya Tantra also says: “ The Para form rises- in the Muladhara produced by ‘ air ’; the same ‘ air ’ rising upwards, manifested in the Svadhishthana, attains the Thereafter the same (Shabdabrahman) when led by the same air to the mouth is in a state of manifestation, in the throat and other places and becomes capable of hearing by others, being more manifest as the letters A and others. It is then called Vaikhari Vak. * That is, Shabda in its physical form. Bhaskararfiya, in the com* mentary to the same verse (132) of the Lalita, gives the following derivations: Vi = much; khara=hard. According to the Saubbagya Sudhodaya, Vai = certainly ; kha = cavity (of the ear); ra==to go or enter. But according to the Yoga Shastras, the Devi who is in the form of Vaikhari (Vaikharirupa) is so called because she was produced by the Prana called Vikhara. • * Taduktamacharyaih : Mulftdharat prathamam udito yash cha bhavah parakhyah, Pashchat pashyanty atha hridayago buddhiyug madhyamakhyah, Vaktre vaikhary atha rurudishor asya jantoh sushumna, Baddhas tasmat bhavati pavanaprerita varnasamjna (Bhaskara- raya, op. cit.). So it has been said by the great teacher (Shamkara: Prapanohasara IL 44):—When the child wishes to cry the first state of sound attached It2 tHB SIX GteX^rilMs Akb THk SEEtfiKi: EOWEk PashyantI ’ state. The same slowly rising upwards and manifested in the Anahata united with the understanding (Buddhi), is Madhyama. Again rising upwards, and ap¬ pearing in the Vishuddha, it issues from the throat as Vaikharl.” ® As the Yogakundall Upanishad ® says : “ That Vak (power of speech) which sprouts in Para gives forth leaves in PashyantI, buds forth in Madhyama, and blossoms in Vaikharl. By reversing the above order sound is ab¬ sorbed. Whosoever realizes the great Lord of Speech (Vak) the undifferentiated illuminating Self is unaffected by any woi’d, be it what it may.” Thus, though there are four kinds of speech, gross- minded men (Manushyah sthaladrishah) * who do not to the SushumnA as it arises in the Mulftdhara is called Para, driven (upward) by air, it next becomes PashyantI and in the heart united with Buddhi it gets the name of Madhyama and in the mouth it be¬ comes Vaikharl and from this arise the letters of the alphabet. * BhAskararaya cites Her other name, Uttirna (risen up) and the Saubhagya-Sudhodaya, which says: “As She sees all in Herself, and as She rises (Uttirna) above the path of action, this Mother is called PashyantI and Uttirna.” “ Nityatantre’pi: Muladhare samutpannah parakhyo nAdasambhavah. Sa evordhvam taya nitah svadhisthane vijrimbhitah, Pashyantyakhyam avapnoti tathaivordhvam shanaih shanaih, Anahate buddhi-tattvasameto madhyamabhidhah, Tatha tayordhvam nunnah san vishuddhau kanthadeshatah Vaikharyakhya ityadi (Bhaskararaya, op. cit.). The Nityatantra also says :—From the Muladhara first arises sound which is called Para. The same led upwards becomes manifest in the Svadhishthana and gets the name of PashyantI. Gently led upward again in the same manner to the Anahata (in the heart) it becomes united with Buddhitattva and is called Madhyama and led up in the same manner to the Vishuddhi in the region of the throat it gets the name of Vaikharl and so forth. See also Ch. II, PrapanchasAra Tantra, Vol. Ill of Tantrik Texts, ed. A. Avalon. * Oh. III. * That is, men who see and accept only the gross aspect of thingSi THE CENTRES OR LOTUSES (CHAKRA, PADMA) 173 understand the first three (Parfi., etc.), think speech to be Vaikharl alone/ just as they take the gross body to be the Self, in ignorance of its subtler principles. Shruti says: “ Hence men think that alone to be speech which is imperfect ”—that is, imperfect in so far as it does'not possess the first three forms.^ Shruti also says : ® “ Four are the grades of speech—those Brahmanas who are wise know them: three are hidden and motionless; men speak the fourth.” The Sata Samhita also says : “ Apada (the motion¬ less Brahman) becomes Pada (the four forms of speech), and Pada may become Apada. He who knows the distinc¬ tion between Pada * and Apada, he really sees (^.e., himself becomes) Brahman.” ® Thus, the conclusions of Shruti and Smriti are that the “ That ” (Tat) in the human body has four divisions (Para etc.). But even in the Para form the word Tat only denotes the Avyakta with three Gunas, the cause of Para, and not the unconditioned Brahman who is above Avyakta. The word “ Tat ” which occurs in the transcendental say¬ ings means the Shabdabrahman, or Ishvara endowed with the work of creatioii, maintenance, and “ destruction ”, of the Universe. The same word also indicates indirectly ‘ Ittham chaturvidh&8u mfttrikasu parftditrayam ajananto manu- shyah sthuladrisho vaikharim eva vacham manvate (Bhaskararaya, ib.). * Tatha oha shrutih: Tasmad yadvacho’ naptam tanmanusbya upajivanti iti, anaptam apurnam tisribhir virahitam ityartha iti veda- bhashye. ’ Sbrutyantare’pi r Chatvari vakparimita padani tani vidur brahmana ye manlshinah. Guha trlni nibita nexbgayanti, turlyam vacho manushya vadanti (ib.). * The Pada, or word, is that which has a termination. Panini says (Sutra I, iv, 14): ” That which ends in Sup (nominal endings) and in Tin (verbal terminations) is called Pada." Again, the Sup (termination) has five divisions. ‘ Bhaskararaya, loe, oit, 174 THB SIX OENTKBS AND THE SERPENT POWER (Lakshanaya) the unconditioned of supreme Brahman who is without attributes. The relation between the two Brahmans is that of sameness (Tadatmya). Thus, the Devi or Shakti is the one consciousness-bliss (ChidekarasarUpinl) —that is, She is ever inseparate from Chit. The relation of the two Brahmans is possible, as the two are one and the same. Though they appear as different (by attributes), yet at the same time they are one. The commentator cited then asks. How can the word Tat in the Vaikharl form indicate Brahman ? and replies that it only does so indirectly. For sound in the physical form of speech (Vaikharl) only expresses or is identified with the physical form of Brahman (the Virat), and not the pure Supreme Brahman. The following will serve as a summary of correspond¬ ences noted in this and the previous Chapter. There is :first the Nirguna Brahman, which in its creative aspect is Saguna Shabdabrahman, and assumes the form of Para- bindu, and then of the threefold (Tribindu); and is the four who are represented in the sense above stated by the four forms of speech, sound are state (Bhava). The causal (Karana) or Supreme Bindu (Parabindu) is unmanifest (Avyakta), undifferentiated Shiva-Shakti, whose powers are not yet displayed, but are about to be displayed from out the then undifferentiated state of Mnlaprakriti. This is the state of Supreme Speech (Para Yak), the Supreme Word or Logos, the seat of which in the individual body is the Mtlladhara Chakra. So much is clear. There is, however, some, difficulty in co-ordinating the accounts of the threefold powers manifesting upon the differentiation of the Great Bindu (Mahabindu). This is due in part to the fact that the verses in which the accounts appear are not always to be read in the order of the words (Shabda-krama), but according to the actual order in fact, whatever that may be THE CENTRES OR LOTUSES (CHAKRA, PADMa) (Yathftsambhavain).^ Nextly, there is some apparent variance in the commentaries. Apart from names and technical details, the gist of the matter is simple and in accordance with other systems. There is first the unmanifested Point (Bindu), as to which symbol St. Clement of Alexandria says ® that if from a body abstraction be made of its properties, depth, breadth, and length, that which remains is a point having position, from which, if abstraction be made of position,^ there is the state of primordial unity. There is one Spirit, which appears three-fold as a Trinity of Manifested Power (Shakti). As so manifesting, the one (Shiva-Shakti) becomes twofold, Shiva and Shakti, and the relation (Nada) of these two (Tayor mithah samavayah) makes the threefold Trinity common to so many religions. The One first moves as the Great Will (Ichchha), then as the Knowledge or Wisdom (Jnana) according to which Will acts, and then as Action (Kriya). This is the order of Shaktis in Ishvara. So, ac¬ cording to the Pauranik account, at the commencement of creation Brahma wakes. The Samskaras then arise in His mind. There arises the Desire to create (Ichchha Shakti); then the Knowledge (Jnana Shakti) of what He is about to create ; and, lastly, the Action (Kriya) of creation. In the case of Jiva the order is Jnana, Ichchha, Kriya. For He first considers or knows something. Informed by such knowledge, * As pointed out by the author of PranatoshinI, p. 2 when citing the verse from the Goraksha Samhita : Ichchha kriya tatha jnanam gaurl brahinl tu vaishnavT Tridha shaktih sthita yatra tatparam jyotir Om iti. According to this account of the Devas of different Adharas of Pranashakti upasana the order is (according to sequence of words) : Ichchha = Gaurl; Kriya = Brahinl; Jnana = Vaishnavi. ® Stromata, Book V, Ch. II, in Vol. IV, Antenicene Library. So also in " Les Myst^res de la Croix," an eighteenth-century mystical work, we read : “ Ante omina punctum exstitit; non mathematicum sed dlffusivum.” * See “ Garlai?d of Letters " or Stndies in the Mantrashastra, 17^ THB SIX CENTRES AND THE SERPENT POWER He wills and then acts. The three powers are, though coun¬ ted and spoken of as arising separately, inseparable and indivisible aspects of the One. Wherever there is one there is the other, though men think of each separately and as coming into being—that is, manifested in time—separately. According to one nomenclature the Supreme Bindu becomes three-fold as Bindu (Karya), Bija, Nada. Though Shiva is never separate from Shakti, nor Shakti from Shiva, a manifestation may predominantly signify one or another. So it is said that Bindu is in the nature of Shiva (Shivatmaka) and Bija of Shakti (Shaktyatmaka), and Nada is the combi¬ nation of the two (Tayor mithah samavayah). These are also called Mahabindu (Parabindu), Sitabindu (White Bindu), Shonabindu (Red Bindu), and Mishrabindu (Mixed Bindu). These are supreme (Para), subtle (Stlkshma), gross (Sthula). There is another nomenclature— viz,, Sun, Fire, and Moon. There is no question but that Bija is Moon, that from Bija issues the Shakti Varna, from whom comes Brahma, who are in the nature of the Moon and Will-Power (Ichchha Shakti).^ Ichchha Shakti in terms of the Gunas of Prakriti is Rajas Guna, which impels Sattva to self-display. This is Pash- yanti Shabda, the seat of which is in the Svadhishthana Chakra. From Nada similarly issue Jyeshtha Shakti and Vishnu, and from Bindu RaudrI and Rudra, which are Madhyama and Vaikhari Shabda, the seats of which are the Anahata and Vishuddha Chakras respectively. According to one account ^ Bindu is “ Fire ” and Kriya Shakti (action), and Nada is “ Sun ” and Jnftna Shakti, which in terms of the ' BaudrI bindos tato n&daj jyeshtha bijad ajayata Varna tabhyah samutpanna rudrabrahmaramadhipah SaifajnanechcHhakriyatmano vahnlndvarka-svarGpinah. (Sharada Tilaka, Ch. I.) * Yoginihridaya Tantra; Commentary already cited referring to Saubhagyaeudhodaya and Tattvasandoha, See also Tantraloka, Ch. VI, THE CENTRES OR LOTUSES (CHAKRA, PADMA) 177 Gunas are Tamas and Sattva respectively/ Raghavabhatta, however, in his Commentary on the Sharada, says that the Sun is Kriya because, like that luminary, it makes all things visible, and Jnana is Fire because knowledge burns up all creation. When Jiva through Jnana knows itself to be Brahman it ceases to act, so as to accumulate Karma, and attains Liberation (Moksha). It may be that this refers to the Jiva, as the former represents the creation of Ishvara. In the Yoginihridaya Tantra it is said that Varna and Ichohha Shakti are in the Pashyanti body; Jnana and Jyeshtha are called Madhyama; Kriya Shakti is Raudri; and VaikharT is in the form of the universe.^ The evolution of the Bhavas is given in the Sharada Tilaka ^ as follows : the all-pervading Shabdabrahman or Kundali emanates Shakti, and then follow Dhvani, Nada, Nirodhika, Ardhendu, Bindu. Shakti is Chit with Sattva (Paramakashavastha); Dhvani is Chit with Sattva and Rajas (Aksharavastha); Nada is Chit with Sattva, Rajas, Tamas (Avyaktavastha) ; Nirodhika is the same with abundance of Tamas (Tamah- prachuryat) ; Ardhendu the same with abundance of Sattva; and Bindu the combination of the two. This Bindu is called by the different names of Para and the rest, accord¬ ing as it is in the different centres, Muladhara and the rest. In this way Kundali, who is Ichchha, Jnana, Kriya, who is both in the form of consciousness (Tejortipa) and ' The following shows the correspondence according to the texts cited: Brja / Shakti, Moon, Varna, Brahma, BharatT, Ichohha, Rajas, Shonabindu I Pashyanti, Svadhishthana. Nada / Shiva-Shakti, Sun, Jyeshtha, Vishnu, Vishvambhara, Mishrabindu \ Jnana, Sattva, Madhyama, Anahata. Bindu f Shiva, Fire, Raudri, Rudra, RudranI, Kriya, Tamas, Sitabindu I Vaikharl, Vishuddha. * Ichchhashaktis tatha Varna pashyantivapusha sthita Jnanashaktis tatha Jyeshtha madhyama vag udirita Kriyashaktis tu Baudriyam vaikharl vishvavigraha. (Cited under v. 22, Comm. Kamakalavilasa.) ® Chap. I. THE SIX CENTRES AND THE SERPENT POWER composed of the Gunas (Gunatmika), creates the Garland of Letters (Varnamala). The four Bhavas have been dealt with as coming under Nada, itself one of the following nine manifestations of Devi. Pandit Ananta Shastri, referring to Lakshmidhara’s commentary on v. 34 of Anandalahari, says : ^ “ ‘ Bhagavatl is the word used in the text to denote Devi. One that possesses Bhaga is called a Bhagavatl (feminine). Bhaga signifies the knowledge of (1) the crea¬ tion, (2) destruction of the universe, (3) the origin of beings, (4) the end of beings, (5) real knowledge or divine truth, and (6) Avidya, or ignorance. He that knows all these six items is qualified for the title Bhagavan. Again, Bha = 9. “ Bhagavatl ” refers to the nine-angled Yantra (figure) which is used in the Chandrakalavidya.’ “ According to the Agamas, Devi has nine manifesta¬ tions which are : “1. Kala group—lasting from the twinkling of an eye to the Pralayat ime. The sun and moon are included in this group. Time. “ 2. Kula group—consists of things which have form and colour. Form. “ 3. Nama group—consists of things which have name. Name. “ 4. Jnana group—Intelligence. It is divided into two branches: Savikalpa (mixed and subject to change, and Nirvikalpa (pure and unchanging). Chit. “ 6. Chitta group—consists of (1) Ahamkara (egoism), (2) Chitta, (3) Buddhi, (4) Manas, and (5) Unmanas. Mind. “6. Nada group—consists of (1) Raga (desire),® (2) Ichchha (desire® strengthened, or developed desire), (3) ’ Ananta Shastri, op. cit., p. 72, “ Baga should be translated as “ interest,” as in Raga-kanohuka. Ichchha is the will towards action (Kriya) in conformity therewith. Desire is a gross thing which comes in with the material world. THE CENTRES OR LOTUSES (CHAKRA, PADMA) 179 Kriti (action, or active form of desire), and (4) Prayatna (attempt made to achieve the object desired). These corres¬ pond, in order, to (1) Para (the first stage of sound, ema¬ nating from Muladhara), (2) PashyantI (the second stage), (3) Madhyama (the third stage), and (4) Vaikhari (the fourth stage of sound as coming out of the mouth). Sound. “ 7. Bindu group— consists of^ the six Chakras from Muladhara to Ajna. Psychic Essence, the Spiritual Germ.^ “ 8. Kala group—consists of fifty letters from Mula¬ dhara to Ajna. Keynotes.' “ 9. Jiva group—consists of souls in the bondage of matter. “ The Presiding Deities or Tattvas of the four con¬ stituent parts of Nada are Maya, Shuddhavidya, Mahesha, and Sadashiva. The Commentator deals with this subject fully, quoting extracts from occult works. The following is a translation of a few lines from Namakalfividya.^ a work on phonetics, which will be of interest to the reader: “ ‘ Para is Eka (without duality); its opposite is the next one (PashyantI); Madhyama is divided into two, gross and subtle forms ; the gross form consists of the nine groups of letters ; and the subtle form is the sound which differentiates the nine letters. . . • One is the cause, and the other the effect; and so there is no material difference between the sound and its gross forms. “ Com. ‘ Eka ’: When the three Gunas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Samya), that ' I cite the passage as written, but these terms are not clear to me. ° I do not know what the Pandit means by this term. ^ * This work is not easily available to Pandits or scholars ; we do not find this name in any of the catalogues prepared by European or Indian scholars. The make-secret policy has spoiled all such books. Even now, if we find any MS. dealing with occult matters in the houses of any ancient Pandits, we will not be allowed even to se^e the book ; and actually these works have for a long time become food for worms and white ants ’’ (Ananta Shastrl). THE SIX CENTEBS AND THE SERPENT POWER state is called Para. PashyantI is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyama; the subtle form of this is called Sukshmamadhyama, and the second and gross form is called Sthulamadhyama, which produces nine distinct forms of sound represented by nine groups of letters: ST (and all the other vowels), ^ (Kavarga, 5- in number), ^ (Chavarga, 5), a (Tavarga, 5), ^ (Tavarga, 6), (Pavarga, 6), ^ (Ya, Ra, La and Va), ^ (Sha, Sha, Sa and Ha), and (Ksha). These letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Para, and Para is nothing but Chaitanya (Consciousness). “ The nine groups or Vyuhas (manifestations of Devi) above enumerated are, again, classed under the following three heads: (1) Bhokta (enjoyer)—comprises No. 9, Jiva- vytiha. (2) Bhogya (objects of enjoyment)—comprises, groups Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment) —comprises No. 4, Jnanavyuha. “ The above is the substance of the philosophy of the Kaulas as expounded by Shri Shankaracharya in this shloka of Anandalaharl (No. 34). In commenting on this, Laksh- mldhara quotes several verses from the Kaula Agamas, of which the following is one : “ ‘ The blissful Lord is of nine forms. This God is called Bhairava. It is he that confers enjoyment (bliss) and liberates the souls (from bondage). His consort is Anandabhairavi, the ever-blissful consciousness (Chaitanya). When these two unite in harmony, the universe comes into existence.’ “ The Commentator remarks here that the power of Devi predominates in creation, and that of Shiva in dis¬ solution.” ^ VI PRACTICE (YOGA: LAYA-KRAMA) Yoga is sojnetirnes understood as meaning the result and not the process which leads to it. According to this mean¬ ing of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God. But if Jiva and Paramatma are really one, there can be no such thing in a dualistic system as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samadhi (ecstasy) consists in the realization that the Jivatma is Paramatma ; and Yoga means, not this realization, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme. It is thus not a result, but the process, method, or practice, by which this result is attained. This result is possible, according to Advaita Vedanta, because pure Chit, as the essential being of every Jiva, is not in itself fettered, but appears to be so. Where Atma as such not truly free, Liberation (Moksha) would not be possible. Liberation or Moksha therefore is potentially in the possession of every Jiva. His identity with Paramatma exists now as then, but is not realized owing to the veil of Maya, through which Jivatma and Paramatma appear as separate. As ignorance of the identity of the Jivatma and Paramatma is due to 182 THE SIX CENTRES AND THE SERPENT POWER Avidya, the realization of such identity is attained by Vidya or Jnana. The latter alone can immediately produce Liberation (Sadyomukti). Jnana is used in a twofold sense—namely, Svarupa Jnana and Kriya Jnana. The first is Pure Con¬ sciousness, which is the end and aim of Yoga; the second is those intellective processes which are the means taken to acquire the first. Jnana considered as means or mental action (Manasi Kriya) is an intellective process that is the discrimination between what is and what is nq^ Brahman ; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Brahman wholly and permanently occupies the mind to the displacement of all else. Mind is then absorbed into Brahman as pure Consciousness, which alone remains; this is realization or the attainment of the state of pure conscious¬ ness, which is Jnana in its Svarupa sense. Liberating Yoga short of perfect Jnana effects what is called Kramamukti— that is, the Yogi attains Sayujya or union with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devata with whom he is thus united. What the Siddha (complete) Jnanayogi or Jivanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahmasayujya. But man is not only intellect. He has feeling and devotion. He is not only these, but has a body* Other processes (Yogas) are therefore associated wfith and in aid of it, such as those belonging to worship (Upasana) and the gross (Sthula Kriya) and subtle processes (Sukshma Kriya) of Hathyoga. Mind and body are the instruments whereby the ordi¬ nary separatist worldly experience is had. As long, how¬ ever, as they are so used they are impediments in the way of attainment of the state of pure Consciousness (Chit). For such attainment all screenings (Avarana) of Chit must, PRACTICE (yoga: LAYA-KRAMA) be cleared away. Yoga therefore is the method whereby mental intellection and feeling (Chittavritti) and Prana are first controlled and then stayed.^ When the Chitta, Vritti, and Prana are stilled, then Chit or Paramatma stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power (Shakti) whence they sprang, of whom they are manifested forms, and who is Herself as Shiva one with Him who is Shiva or Consciousness. Yoga thus works towards a positive state of pure consciousness by the nega¬ tion of the operation of the principle of unconsciousness which stands in the way of its uprising. This pruning action is well illustrated by the names of a Shakti which in this work is variously described as Nibodhika and Nirodhika. The first means the Giver of Knowledge, and the second That which obstructs—that is, obstructs the affectation of the mind by the objective world through the senses. It is by the prohibition of such impressions that the state of pure consciousness arises. The arising of such state is called Samadhi—that is, the ecstatic condition in which the “ equality ” that is identity of Jivatma and Paramatma is realized. The experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Samkalpa). An unmodified state (Samarasatvam) is thus produced which is the natural state (Sahajavastha) of the Atma. Until then there is that fluctuation and modifica¬ tion (Vritti) which is the mark of the conditioned consci¬ ousness, with its self-diremption of “ I ” and “ Thou The state of Samadhi is “ like that of a grain of salt, which mingled in water becomes one with it It is, in the ^ The Tattva (Reality) is revealed when all thought is gone (Kular- nava Tantra, IX, 10). * Hatha^ogapradipika, IV, 6—7. The same simile is used in the Buddhist Demchog Tantra. See Vol. VII Tantrik Texts. 184 THE SIX CENTRES AND THE SERPENT POWER words of the Kularnava Tantra, “ that form of contempla¬ tion (Dhyana) in which there is neither ‘ here ’ nor ‘ not here,’ in* which there is illumination and stillness as of some great ocean, and which is the Void Itself.” ^ The all-knowing and venerable Teacher has said, “ One who has attained complete knowledge of the Atma reposes like the still waters of the deep ” (v. 31). The Maya Tantra defines Yoga as the unity of Jiva and Paramatma (v. 51); that by which oneness is attained with the Supreme (Para¬ matma), and Samadhi, or ecstasy, is this unity of Jiva and Atma Others define it as the knowledge of the identity of Shiva and Atma. The Agamavadis proclaim that the knowledge of Shakti (Shaktyatmakam jnanam) is Yoga. Other wise men say that the knowledge of the “ Eternal Purusha ” (Purana Purusha) is Yoga, and others, again, the Prakritivadis, declare that the knowledge of the union of Shiva and Shakti is Yoga (ih.). All such defini¬ tions refer to one and the same thing—the realization by the human spirit that it is in essence the Great Spirit, the Brahman, who as the Ruler of the worlds is known as God. As the Hathayogapradipika says : “ Rajayoga, Samadhi, Unmanl,^ Manonmani,^ Amaratvam (Immortality), Shtln- yashtlnya (void yet non-void),® Paramapada® (the Supreme State), Amanaska (without Manas—suspended operation of mental functioning),^ Advaita (non-dual), Niralamba ’ IX, 9. “ As water poured into water the two are undistinguishable (Kular¬ nava Tantra, IX, 16). * Ch. IV, vv. 8, 4. * State of mindlessness. See Nadabindu Up. ■’ See Hathayogapradipika, IV, v. 87. The Yogi, like the Conscious¬ ness with which he is one, is beyond both. * The root pad = ” to go to,” and Padam therefore is that to which one has access (Comm, on v. 1, Ch. IV, of Hathayogapradipika). ^ See Mandalabrfthmana Up., II, III. * PRACTICE (yoga: laya-krama) (without support— i.e., detachment of the Manas from the external world)/ Niranjana (stainless),® Jivanmukti (libera¬ tion in the body), Sahajavastha (natural state of the A.tma), and Turlya (Fourth State), all mean one and the same thing —that is, the cessation of both mental functioning (Chitta) and action (Karma), on which there arises freedom from alternating joy and sorrow and a changeless (Nirvikara) state. This on the dissolution of the body is followed by bodiless (Videhakaivalya) or supreme Liberation (Parama- mukti), which is the permanent state (Svarupavasthanam). Whilst the aim and the end of Yoga is the same, the methods by which it is attained vary. There are, it is commonly said, four fo rms of Yo ga , called Mantrayoga, Hathayoga, Layayoga, and Rajayoga.^ These are all various modes of practice (Sadhana) whereby the feelings and intellectual activities of the mind (Chitta- vritti) are brought into control and the Brahman is in various ways realized (Brahmasakshatakara). Each of these forms has the same eight subservients, which are called the '‘eight limbs” (Ashtaihga). Each of these has the same aim—namely, the experience which is realization of Brah¬ man ; they differ, however, as to the means employed and. It is said, in degree of result. The Samadhi of the first haa . been described as Mahabhava, of the second as Mahabo dha , ^ This is the Niralainbapiu-j referred to in the Text. * Anjana~Mayopridhi (the Upfidhi, or apparently limiting condition that (Tadrahitam, or Shuddham (pure)—that is, the Brahman. Comm. Hathayogapradipika, IV, v. 1. ^ * Varaha Upanishad, Ch. V, II; Yogatattva Up. A useful analysis of Yoga will be found in Rajendra Ghose’s “ Shangkara and Ramanuja”. Mention is also made of a threefold division corresponding to the three Vaidik Kandas, viz., Karma Yoga (Karma Kanda), Bhakti Yoga (UpasanS, K&nda), Jnana or Raja Yoga (Jnana Kanda). Karma Yoga is good action without desire for its fruit. Bhakti Yoga is devotion to God. THE SIX CENTRES AND THE SERPENT POWER of the third as Mahalaya, and by Rajayoga a nd Jnajaay.Qga^ it is said, the liberation called Kaiyal^amD.ktLi8„i^ Tt“is^“td however, that in the estimation o® the practitioners of Kundall Yoga it is the highest Yoga! in which a perfect Samadhi is gained by the union witltf Shiva of both mind and body, as hereafter described. In Raja and Jnana Yoga intellective processes are the pre¬ dominant where they are not the sole means employed. In Mantra Yoga, worship and devotion predominate. In Hatha- yoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha Layayoga there is Kriyajnana. But whereas the Jnana Yogi attains Svarupa Jnana by his mental efforts without rousing KundalinI, the Hathayogi gets this Jnana through KundalinI Herself. For Her union with Shiva in the Sahasrara brings, and in fact is, Svarupa Jnana. It will be convenient, therefore, to deal with the general subservients (Ashtamga) which are common to all forms of Yoga, and then follow with an account of Mantra and the lower Hathayogas as a preliminary to that form of Laya¬ yoga which is the subject of this work, and includes within itself elements to be found both in Mantra and such Hathayogas. I The pre-requisites of all Yoga are the eight limbs or marts, Yama, Niyama, and others. Morality, religious dis- 1 position and practice, and discipline (Sadhana), are essential jpre-requisites of all Yoga which has as its aim the attain¬ ment of the Supreme Experience.' Morality (Dharma) is the expression of the true nature of being. The word Dharma, ‘ There are forms of Yoga, such as that with the elements giving “ powers ” (Siddhi) over them, to which different considerations apply. ( This is a part of Magic, and not of religion. So the uniting of Prana with the Tejas Tattva in the navel (Agneyldharana mudra) is said to secure immunity from fire. PRACTICE (yoga : laya-krama) which includes both ethics and religion, but has also a wider jcontext, comes from the root dhri^ io sustain, and is there¬ fore both the sustainer and the act of sustaining. The Unii^ verse is sustained (Dharyate) by Dharma, and the Lord who\ is its Supreme Sustainer is embodied in the eternal law and is: the Bliss which its fulfilment secures. Dharma is thus the law governing the universal evolution, or the path of out¬ going (Pravritti), and involution, or the path of return (Nivritti).’ And only those can attain the liberation to which the latter path leads who by adherence to Dharma co-operate in the carrying out of the universal scheme. For this reason it is finely said, “ Doing good to others is the Supreme Duty ” (Paropakaro hi paramo dharmah). In this scheme the Jiva passes from Shabdavidya, with its Tapas involving egoism and fruit attained through the “ Path of the Gods, ” its Karma (rites), which are either Sakama (with desire for fruit) or Nishkama (disinterested), to Brahmavidya (knowledge of the Brahman) or Theosophy as taught by the Upanishads. This transition is made through Nishkama Karma. By Sakama Karma is attained the “ Path of the Fathers ” (Pitri), Dharma, Artha (wealth), Kajna (desire and its fulfilment). But Nishkama Karma^^ produces that purity of mind (Chitta-shuddhi) which makes' man competent for Brahmavidya, or Theosophy, which leads to, and in its completest sense is, Liberation (Moksha). It is obvious that before the pure blissful state of the Atma can be attained the Jiva must first live that ordered life which is its proper expression on this plane. ^his grand concept, therefore, is a name for all those laws (of which “ religion ” is but one) which hold the universe together. It is the in¬ herent law of all manifested beingTs It is thus the Law of Form, the essence of which is beyond both Dharma or Adharnia. As pain follows wrong-doing, Vaisheshika Darshana describes Dharma as “ that by which happiness is attained in this and the ne:^ world, and birth and suffering are brought to an end (Mokshadharraa) ^ 188 THE SIX CENTRES AND THE SERPENT POWER To use theological language, only those who follow Dharma can go to its Lord. The diso r der of an immoral life is not aJouMaMon pn.whi^^^^ a Yoga can^baiiase^. I do not use the term “ immorality ” in the absurdly limited meaning which ordinary English parlance gives it, but as the i nfringe ment of,all forms of moral law. All such in¬ fringements are founded on selfishness. As the object of Yoga is the surpassing of the limited self even in its more ordered manifestation, its doctrines clearly presuppose the absence of a state governed by the selfishness which is the grossest obstacle to its attainment. The aim of Yoga is the| achievement of complete detachment from the finite world! and realization of its essence. In a life governed by Dharma, there is that natural attachment to worldly objects and sense of separateness even in acts of merit which must exist until by the absorption of Manas the Unmanl or mindless state is attained. Where, however, there is unrighteousness (Adharma), attachment (Raga) exists in its worst and most injurious form, and the sense of separateness (Dvaitabhava) which Yoga seeks to overcome is predominantly present in sin. {The body is poisoned by the secretion of passions’ poisons, and vitality or Prana is lessened and injured.; Tbe mind under the influence of anger,^ lust, malice, and other passions, is first distracted, and then, on the principle what a man thinks that he “ becomes,” is centred on, and is perma¬ nently moulded into and^becomes, the expression of Adharma (unrighteousness) itsely In such a case the Jfva is not merely bound to the world by the Maya which affects both him and the virtuous Sakama Sadhaka, but suffers Hell (Naraka), and “goes down” in the scale of Being. Dharma in its devotional aspect is also necessary. Desire to achieve the highest aim of Yoga can only spring ' According to Indian notions, anger is the worst of sins. PRACTICE (yoga: LAYA-KRAMa) from a religious disposition, and such a disposition and practice (Sadhana) furthers the acquisition of those quali¬ ties which Yoga requires. Indeed, by persevering devotion to the Mother, Samadhi may be achieved. Therefore is it that the Commentator in v. 50 of the first of these works says : “He alone whose nature has been purified by the practice of Yama and Niyama and the like (referring to the Sadhana hereinafter described) will learn from the mouth of the Guru the means whereby the way to the great Liberation is discovered.” He adds, however, that the practice of Yama and the ^ like is only necessary for those whose minds are disturbed by anger, lust, and other evil propensities. If, however, a man through merit acquired in previous births is by good fortune of a nature which is free of these and other vices, then he is competent for Yoga without this prelimi¬ nary preparation. All forms of Yoga, whether Mantra, Hatha, or Raja, have the same eight limbs (Ashtariiga) or preparatory sub¬ servients : Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. ‘ Yama is of ten kinds: avoidance of injury to all living creatures (Ahimsa); truth¬ fulness (Satyam); restraint from taking what belongs to another, or covetousness (Asteyam); sexual, continence in mind, speech, or body (Brahmacharya); ^ forbearance, the 1 Varaha Up., Ch. V. The preliminaries are necessary only for those who have not attained. For those who have, Niyama, Asana, and the like, are needless. Kularnava Tantra, XI, 28, 29. ” As the Hathayogapradipika says: ‘‘ He who knows Yoga shouldl preserve his semen. For the expenditure of the latter tends to death,) but there is life for him who preserves it.” Evam samrakshayet bindum mrityum jayati yogavit ilSdaranam bindupatena jlvanam bindudharanat. See also Yogatattva Up., which says that Hathayoga secur^.jgohl personal beaaity jo the jgogirthat all worneh will desire him, they i l90 THE SIX CENTEES AND THE SERPENT POWER bearing patiently of all things pleasant or unpleasant (Kshama) ; .iortitude in happiness or unhappiness (Dhriti); mercy, kindliness (Daya); simplicity (Arjavamj; modera- tioh ^ in and regulation ^ of diet (Mitahara); suited to the development of the Sattvaguna; and purity of body and mind (Shauoham). The first form of purity is the external cleansing of the body, particularly dealt with by Hathayoga {v. post) ; and the second is gained through the science of the Self (Adhyatmavidya).^ Niyama is also of ten kinds i^ArHsterities, such as fasts and the like, in the nature of purifactory actions (Tapah); contentment with that which one has unasked (Santosha); belief in Veda (Astikyam); charity (Danam)—that is gifts to the deserving of what one has lawfully acquired ; worship of the Lord or Mother (Ishvarapujanam) according to His or Her various forms; hearing of Shastric conclusion, as by study of the Vedanta (Siddhantavakyashravanam); modesty and shame felt in the doing of wrong actions (Hri); a mind rightly directed towards knowledge revealed and practice en¬ joined by the Shastra (Mati); recitation of Mantra (Japa); ^ 5 inujt be ..resisted. And see also v. 90, which shows the oonnectioa between semen, mind, and life. In the early stages of Hathayoga\ Sadhana the heat goes upwards, tKe penis shrinks, and sexual powers | are largely lost. Coition with emission of semen at this stage is likely I |to'"prove fa^l. But a Siddha regains his sexual power and can exercise ^ lit. For if as is said fire and the other elements cannot hurt him, what i lean a \V5man do ? Presumably, however, the dictum cited applies, for ; icontinence rpust in all cases tend to strength and longevity. It may, | tb^ever, be that the physical perfection assumed negatives the ill' effects observed in ordinary men. ^ Yogiyftjnavalkya (Ch. lisays: “82 mouthfuls for householder, 16 for a forest recluse, and 8 for a Miifti,”'"'...... “ ' “ ® For foods detrimental to Yoga, see Yogatattva Up,, Yoga- kundall Up. * Shandilya Up., Ch. I; see also Mandalabrahmana Up. * Which is either spoken (which, again, is loud or soft) or mental (Shandilya Up.). PRACTICE (yoga: laya-krama) and Homa sacrifice (Hutam) ^—that is, religious observances in general (Vrata). The Patanjala Sutra mentions only five Yamas—the first four and freedom from covetousness (Parigraha). Ahimsa is the root of those which follows. Shaucham, or cleanliness, is included among the Niyama. Five of the latter are stated—namely, cleanliness (Shaucham), contentment (Santosha), purificatory action (Tapah), study of the Scriptures leading to liberation (Svadhyaya), and devotion to the Lor|i (Ishvarapranidhana).^ The statement of such obvious truths would hardly, be necessary were it not that there are still some who see! in all Yoga mere “ Shamanism,” feats of breathing, “ acro-j batic posturing,” and so forth. On the contrary, no country since the Middle Ages and until our own has laid greater stress on the necessity of the association of morality and, religion with all forms of human activity, than India has! done.** The practice of Yama and Niyama leads to renuncia¬ tion of, and detachment from, the things of this world and of the next,^ arising from the knowledge of the permanent ^ See Ch. I, vv. 16, 17, Hathayogapradipika, and p. 138, 2nd vol. of Tantrik Texts, ed. A. Avalon. The Shandilya Up., Ch. I, gives Vrata as the last, which is described as the obsei’vance of actions enjoined and refraining from actions prohibited. See also Ch. V, Varaha Up, ^ Patanjali’s Yoga Sutra, Ch. II, 30, 32. ^ So, as was the case in our Mediaeval guilds, religion inspires Indian Art; and Indian speculation is associated with religion as was the Westeim scholastic philosophy. In modern times in the West, the relevancy of religion in these matters has not been generally considered to be apparent, craftsmanship in the one case and intelligence in the other being usually thought to be sufficient. * Such as the Sudha (nectar) which is gained in the heavens (Hatha«» yogapradipika. Comm, to v. 9, Ch. I). Renumjiftliion may doubtless be\ practised by giv ing up what one wants , bu^enunciati 9 n or abandonmepfij (TyagaThere means the w^i of de^re oFenjoyment (Tyagah= bhogech- chhabhavah) (ib.). Those vthb seek the joys of any heaven can never attain the end of mqni^c — —" .. ' 192 THE SIX CENTRES AND THE SERPENT POWER and impermanent, and intense desire for and incessant striving after .£aiianoipRtion, which characterises him who is Mumukshu, or longs for Liberation. Yama and Niyama are the first two of the eight acces¬ sories of Yoga (Ashtamgayoga). These accessories or limbs may be divided into five exterior methods^ (Bahiranga), chiefly concerned with the subjugation of the body, and three inner methods^ (Antaranga), or states affecting the development of the mind. Attention is paid to the physical body, which is the vehicle of the Jiva’s existence and activity. Purity of min^ is not possible without purity of the body in which it func^^ tions and by which it is affected. Purity of mind is here used in the Hindu sense. According to English parlance,? such purity merely connotes absence of irregular sexualj imaginations. This, though creditable, particularly in a civilization which almost seems designed to fan every desire, is yet obviously insufficient for the purpose in hand. Proper thought and conduct in all its forms is but the alphabet of a school in which they are merely the first step to the conquest of greater difficulties to follow. What is here meant is that state of the mind or approach thereto which is the result of good functioning, clear thinking, detachment, and concen¬ tration. By these the Manas is freed of all those mental modifications (Vritti) which enshroud the Atma from Itself. It is turned inward on the Buddhi which becomes dissolved fLaya) in Prakriti, and the Atmatattva or Brahman. Provision therefore is made in respect both of Asana [(posture) and Pranayama or breath development, both of (which are shortly dealt with later in connection with Hatha- yoga, of which they are particular processes. Pratyahara ‘ Yama, Niyama, Asana, Pranftyama, Pratyahftra. * Dhyftna, Dhfirana, Samftdhi which is both incomplete (Savikalpa or Samprajnfiita) and complete (Nirvikalpa or Asamprajn&ta). PRACTICE (yoga : laya-krama) is the restraint of and subjection of the senses to the mind, which is thereby steadied.’ The mind is withdrawn from the objects of the senses. The mind is by nature unsteady, for it is at every moment being affected by the sight, sounds, and so forth, of external objects which Manas through the agency of the senses (Indriyas) perceives. It must therefore be detached from the objects of the senses, withdrawn from whatsoever direction it may happen to tend, freed from all distraction, and kept under the control of the dominant self. Steadiness (Dhairya) therefore is the aim and result of Pratyahara.® The three processes known as the “ inner limbs ” (Antaranga)—namely, Dharana, Dhj'ana, and Savi- kalpa Samadhi—complete the psychic and mental discipline. These are concentration of the mind on an object; unity of the mind with its object by contemplation ; resulting in the last or consciousness of the object only. The first is the “ holding by ”—that is, fixing the Chibta, or thinking princi¬ ple, on—a particular object of thought or concentration (Dharana). The mind, having been drawn away from the objects of the senses by Pratyahara, is fixed on one object, such as the Devatas of the Bhutas, alone. Uniform contem¬ plation on the subject which the Chitta holds in Dharana is Dhyana (meditation). Dhyana has been defined to be the state of the Antahkarana (mind) of those whose Chai- tanya holds to and is occupied by the thought of one object, having first cast away thought of all other ’ See Gheranda Samhita, Fourth Upadesha ; Shiindilya Up., Ch, I ; Amritanada Up.; Mandalabrahmana Up., First Brahmana. The SharadA Tilaka defines Pratyahara as “ the forcible obstruction of the senses ■wandering over their objects” (Indriyanam vicharatam vishayeshu balad aharanam tebhyah pratyaharah vidhiyate). The Shandilya Up. {loc, cit.) speaks of five kinds of Pratyahara, the last of which is Dharana on eighteen important points of the body. * Shandilya Up., Ch. I; AmritanAda Up.; Mandalabrahmana Up., First Brahmana. 194 THE SIX CENTRES AND THE SERPENT POWER objects.^ Through Dhyana is acquired the quality of mental realization (Pratyaksha). It is of two kinds: Saguna, or meditation of a form (Murti); and Nirguna, in which the self is its own object.^ r S^madhi or ecstasy has been defined to be the identi- \fication of Manas and Atma as salt in water,® that state in which all is known as one (equal)^ and the “nectar of equality” (oneness).® Complete Samadhi is thus the state of Parasamvit or Pure Consciousness. Of Samadhi there are two ^degrees, in the first of which (Savikalpa) the mind in a lesser degree, and in the second (Nirvikalpa) in a com¬ plete degree, continuously and to the exclusion of all other fobjects, assumes the nature and becomes one with the I subject of its contemplation. There are in Advaita Vedanta three states (Bhumika) of Samprajnata (Savikalpa) Samadhi—namely, Ritambhara, Prajnaloka, Prashantavahita.® In the first the content of the mental Vritti is Sachchidananda. There is still a sepa¬ rate knower. The second is that in which every kind of /Avarana (screening) is cast away, and there is Sakshatkara jBrahmajnana passing into the third state of Peace in which I the mind is void of all Vritti and the self exists as the Brah- ^man alone “ On which being known everything is known ‘ Vijatlyapratyayatiraskarapurvaka-sajatlyavrittikabhih nirantara (vyapti)-vishaylkritachaitanyam yasya, tat tadrisham chittam antah- karanam yesham (Comm, on v. 35 of the Trishatl, on the title of the Devi as Ekagrachittanirdhyata). Those from whose Chitta or Antahkarana (inner sense) have been removed all impressions of a conflicting nature and are constantly realizing or experiencing Chaitanya. ' Shandilya Up., Ch., I; Mandalabrahmana Up., First Brahmana. * Varaha Up,, Ch. II. ‘ Amritanada Up. ^ Yogakundall Up., Ch. III. ® Comm. V. 86 of Trishatl. ^ Comm, ibid., Manaso vrittishunyasya brahmakarataya sthitih. The mind has always Vritti (modifications)—that is, Guna. If the Jiva’s mind is freed of these, he is Brahman. PRACTICE (yoga : laya-krama) (Yasmin vijnate sarvam idam vijnatam bhavati). Entrance is here made into Nirvikalpa SamMhi by Rajayoga. These three—Dharana, Dhyana, Savikalpa Samadhi— called Samyama, are merely stages in the mental effort of concentration, though, as later stated, according to the Hathayoga aspect, they are progressions in Pranayama, each stage being a longei* period of retention of Prana.’. Thus by Yama, Niyama, Asana, the body is controlled ; by these and Pranayama the Prana is controlled ; by these and Pratyahara the senses (Indriyas) are brought under subjec¬ tion. Then through the operation of Dharana, Dhyana and the lesser Samadhi (Savikalpa or Samprajnata), the modifi¬ cations (Vritti) of the Manas cease and Buddhi alone functions. By the further and long practice of dispassion or indifference to both joy and sorrow (Vairagya) Buddhi ^itself becomes Laya, and the Yogi attains the true unmodi^ fied state of the Atma, in which the Jiva who is then pure Buddhi is merged in Prakriti and the Brahman, as salt in the waters of ocean and as camphor in the flame. Passing then to the processes ® peculiar to the different Yogas, Mantrayoga comprises all those forms of SMhana in which the mind is controlled by the means of its own object—that is, the manifold objects of the world of name and form (Namarupa). The whole universe is made up of names and forms (Namarupatmaka) which are the objects (Vishaya) of the mind. The mind is itself modified into the form of that which it perceives. These modifications are called its Vritti, and the mind is not for one moment devoid of ideas and feelings. It is the feeling or intention ^ See Yogatattva Upanishad. * See two publications by the Shrl Bharatadharmamahamandala —Mantrayoga and Hathayoga in the Dharma Prachara Series. (Benares.) The latter in a short compass explain the main essentials of each of the four systems. 196 THE SIX CENTRES AND THE SERPENT POWER (that is, Bhava) with which an act is done which deter¬ mines its moral woi’th. It is on this Bhava that both character and the whole outlook on life depend. It is sought therefore to render the Bhava pure. As a man who falls on the ground raises himself by means of the same ground, so to break worldly bonds the first and easiest method is to use those bonds as the means of their own undoing.' The mind is distracted by Namarupa, but this Namarupa may be utilized as the first means of escape therefrom. In Mantrayoga, therefore, a particular form of Namarupa, productive of pure Bhava, is given as the object of contemplation. This is called Sthula or Saguna Dhyana of the five Devatas, devised to meet the require¬ ments of different natures. Besides the ordinary “ eight limbs ” (Ashtamga) ^ common to all forms of Yoga, certain modes of training and worship are prescribed. In the latter material media are utilized as the first steps whereby the formless One is hy Jnanayoga attained—such as images (Murti),® emblems (Linga, Shalagrama), pictures (Chitra), mural markings (Bhittirekha), Mandalas and Yantras (dia- grams),'‘ Mudras,^ Nyasa.® With this the prescribed Mantra is said (Japa) either aloud or softly only. The source of all Bija-Mantras (Seed-Mantra), the Pranava (Om), or Brah¬ man, is the articulate equivalent of that primal “ Sound ” * This is an essentially Tantrik principle. See Kularnava, Ch. II, ® Vide ante, p. 192. ** “ The Deva of the unawakened (Aprabuddha) is in Images; of the Vipras in Fire; of the wise in the Heart. The Deva of those who know the Atnift is everywhere ” (Kularnava Tantra, IX, 44). “ O Beautiful- Eyed ! Not in Eailasa, Meru, or Mandara, do I dwell. I am there where the knowers of the Kula doctrine are ” {ib., v. 94). * See Introduction, Mahanirvftna Tantra. * Ih. These ritual MudrAs are not to be confused with the Yoga MudrAs later described. * See Introduction. Mahanirvfina Tantra. PRACTICE (yoga: laya-krama) which issued from the first vibration of the Gunas of Mula- prakriti, and the other Bija-Mantras are the same equiva¬ lents of the various Saguna forms, Devas and Devis, which thereafter appeared when Prakriti entered the Vaishamya- vastha state. In Mantrayoga the state of Samadhi is called Mahabhava. This is the simplest form of Yoga practice, suited for those whose powers and capacities are not such as to qualify them for either of the other methods. j Hathayoga comprises those Sadhanas, or prescribed I methods of exercise and practice, which are concerned ^primarily with the gross or physical body (Sthula Sharira). As the latter is connected with the superphysioal or subtle body (Siikshma Sharira), of which it is the outer sheath, control of the gross body affects the subtle body with its intellection, feelings, and passions. In fact, the Sthula Sharira is expressly designed to enable the Stikshma Sharira to work out the Karma it has incurred. As the former is constructed according to the nature of the latter, and both are united and interdependent, it follows that operation in and upon the gross body affects the subtle body ; the physical processes of this Yoga have been prescribed for particular temperaments, in order that, that physical body being first mastei’ed, the subtle body with its mental functioning may be brought under control.^ These merely physical processes are auxiliary to others. As the Kularnava Tantra says: ^ “ Neither the lotus seat nor fixing the gaze on the tij) of the mose are Yoga. It is the identity of Jlvatraa and Paramatma, which is Yoga.” The special features of this Yoga may be first contrasted with Mantra Yoga. In the latter there is concern with things outside the physical body, and special attention is given to outward observances of ceremonials. ‘ See the short summary of the Hathayoga Samhita given in the Dharma Praohara Series (Shrl Bharatadharmamahamandala, Benares). " IX, 80. 198 THE SIX CENTRES AND THE SERPENT POWER i Due regard must be paid to the laws of the caste and stages of life (Varnashrama Dharma), and the respective duties of men and women (Kula Dharma). So the Mantra which is given to the male initiate may not be given to a woman. Nor is the Mantra given to a Brahmana suitable for a Shudra. The objects of contemplation are Devas and Devis in their various manifestations and concrete symbols, and the Samadhi called Mahabhava js attained by contemplation of and by means of Namarupa. C In Hathayoga, on the other hand, the question of the fitness or otherwise of a novice is determined from the physical point of view, and rules are prescribed to procure and increase health and to free the body of disease. In Hathayoga, contemplation is on the “ Light,” and the Samadhi called Mahabodha is attained by the aid of control of breath and other vital Vayus (Prana- yama), whereby the mind is also controlled. As already 'observed, Asana and Pranayama, which are parts of Hatha- jyoga, are also parts of Mantrayoga. Those who practise the i latter will derive benefit from taking advantage of some of 'the other exercises of Hathayoga, just as the followers of the flatter system will be helped by the exercises of Mantrayoga. The word Hatha is composed of the syllables Ha and Tha, which mean the “ Sun ” and “ Moon ”—that is, the ^ Pran a and^Apana Vayus. In v. 8 of the Shatchakraniru- bana it is said that the Prana (which dwells in the heart) praws Apana (which dwells in the Muladhara), and Apana Hraws Prana, just as a falcon attached by a string is drawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body, but when they are in accord they leave it. Both their union or Yoga in the Sushumna and the process leading thereto is called Pranayama. Hathayoga or Hathavidya is therefore the science of the Life-Principle,’ using that ’ See my volume on “ Power as Life ’’ (Prana-Shakti). PRACTICE (yoga: laya-krama) word in the sense of the various forms of vital Vayu into which Prana is divided. Prana in the body of the indivi¬ dual is a part of the Universal Breath (Prana), or the “ Great Breath An attempt, therefore, is first made to harmonize the individual breath, known as Pinda or Vyashti Prana, with the cosmic or collective breath, or the Brahmanda or Samashti Prana. Strength and health are thereby attained. The regulation of the harmonized breath helps to the regu¬ lation and steadiness of mind, and therefore concentration. • In correspondence with the threefold division Adhy- (atma, Adhibhuta, Adhidaiva, Mind (Manas), Prana (vital¬ ity), and Virya (semen), are one. Therefore the subjection of Manas causes the subjection of Prana or Vayu and Virya. Sim ilarly, by controlling Prana, Manas and Virya are auto- ' - > matically controlled. Again, if the Virya is controlled, and the substance which under the influence of sexual desire develops into gross seed,* is made to flow upwards (Urdh-^ varetas), control is had over both Manas and Prana. With Pranayama the semen (Shukra) dries up. The seminal force ascends and comes back as the nectar (Amrita) of Shiva-Shakti. Pranayama is recognized aa ona of the “ limbs ” of all the (Ashtarhga) forms of Yoga. But whereas it is used in Mantra, Laya and Raja Yoga, as an auxiliary, the Hatha- yogi as such regards this regulation and Yoga of breath as Ithe chief means productive of that result (Moksha), which jis the common end of all schools of Yoga. This school, proceeding on the basis that the Vritti or modification of ' According to Hindu ideas semen (Shukra) exists in a subtle form throughout the whole body. Under the influence of the sexual will it is withdrawn and elaborated into a gross form in the sexual organs^ To be urdhvaretas is not merely to prevent the emission of gross semem already formed but to prevent its formation as gross seed, and itsf absorption in the general system. The body of a man who is truly) urdhvaretas has the scent of a lotus. A chaste man where gross semen ^ has formed may, on the other hand, smell like a buck goat. THE SIX CENTRES AND THE SERPENT POWER the mind always follows Prana,^ and on the sufficiency of that fact, held that by the aid of the union of Ha and Tha in the Sushumna, and the leading of the combined Pranas therein to the Brahmarandhra, Samadhi was attained. Though the reciprocal action of matter and mind is com¬ mon knowledge, and bodily states influence psychic or mental states as the latter the former, the Hathayga method is perponderantly a physical one, though the gross physical acts of the preparatory stages of this Yoga are succeeded by Kriyajnana and subtle vital processes which have Prana as their subject. Under the heading of gross physical training come pro¬ visions as to the place of residence, mode of life as regards eating, drinking, sexual function, exercise, and so forth. The practice and exercises connected with Hathayoga are divided into seven parts or stages—namely, cleansingi (Shodhana) by the six processes (Shatkarma); the attaini ment of strength or firmness (Dridhata) by bodily posture^ (Asana); of fortitude (Sthirata) by bodily positions (Mudra) of steadiness of mind (Dhairya) by restraint of the senses* (Pratyahara); of lightness (Laghava) by Pranayama; of realization (Pratyaksha) by meditation (Dhyana); and of detachment (Nirliptatva) in Samadhi. I Those who suffer from inequality of the three “ hu- Imours”" are required to practise the “six acts” (Shatkarma) which purify the body and facilitate Pranayama. For others who are free from these defects they are not necessary in such case, and according to some teachers the practice of Pranayama alone is sufficient. These form the first steps in the Hathayoga. On this cleansing (Shodhana) ‘ Chitta has two oauses-^Vaaan&and Ei-ana. If one is controlled, then both are controlled (Yoga Kundall Up., Ch. I). * Vata, Kapha and Pitta. These will be found described in my Introduction to the Prapanchasftra Tantra, Vol. Ill of Tantrik Texts, and in my volume on “ Power as Life ”. PRACTICE (yoga: laya-krama) of the body and Nadls, health is gained, the internal fire is I rendered more active, and restraint of breath (Kumbhaka)J is facilitated. Recourse is also had, if necessary, to Oshadhi- yoga, in which herbal preparations are administered to cure defective health. Cleansing (Shodhana) is effected by the six processes known as the Shatkarma. Of these, the first is Dhauti, or washing, which is fourfold, or inward washing (Antar- dhauti), cleansing of the teeth, etc. (Dantadhauti), of the “ heart,” that is, throat and chest (Hriddhauti), and of the anus (Muladhauti). Antardhauti is also fourfold—namely, Vatasara, by v^hich air is drawn into the belly and then ex- pelled; Varisara, by which the body is filled with water, which is then evacuated by the anus '; Vahnisara, in which the Nabhigranthi is made to touch the spinal column (Meru); and Vahishkrita, in which the belly is by Kakini- mudra ^ filled with air, which is retained half a Ytoa, ^ and then sent downward. Dantadhauti is fourfold, consisting in the cleansing of the root of the teeth and tongue, the ears, and the “ hollow of the skull ” (Kapalarandhra). By Hriddhauti phlegm and bile are removed. This is done by a stick (Dandadhauti) or cloth (Vasodhauti) pushed into the throat, or swallowed, or by vomiting (Vamanadhauti). Miiladhauti is done to cleanse the exit of the Apanavayu, I ‘ The intestines are depleted of air and then by the action of thel anal muscles water is sucked in. It naturally flows in to fill the void \ created by the depletion of air in the intestines. Another feat which I have seen is the drawing in of air and fluid into the urethra, and out | again. Apart from its suggested medical value as a lavement of the | bladder it is a mudra used in sexual connection whereby the HathayogI / sucks into himself the forces of the woman without ejecting any of hisj force or substance—a practice which (apart from any other ground) is/ to be condemned as injurious to the woman who “ withers ” under sucln \treatment. * Gheranda Samhitft, Third Upadesha (v. 80) ; see also Hathayoga- pradipika, II. 21—38. * A Yama is three hours. THE SIX CENTRES AND THE SERPENT POWER either with the middle finger and water or the stalk of a turmeric plant. Vasti, the second of the Shatkarma, is twofold, and is either of the dry (Shushka) or watery (Jala) kind. In the second form the Yogi sits in the Utkatasana ^ posture in water up to the navel, and t h e an us is contracted and ex- panded .J ht„A ahvipi Mudra; or the same is done in the Pashchimottanasanaj^* and the abdomen below the navel is gently moved. In Neti the nostrils are cleansed with a piece of string. LaulikI is the whirling of the belly from side to side (see Plate X). In Trataka the Yogi, without winking, gazes at some minute object until the tears start from his eyes. By this the “ celestial vision ” (Divya Drishti) so often referred to in the Tantrik Upasana is acquired. Kapalabhati is a process for the removal of phlegm, and is threefold: Vatakrama, by inhalation and exhalation; Vyutkrama, by water drawn through the nostrils and ejected through the mouth; and Shitkrama, the reverse process. These are the various processes by which the body is cleansed and made pure for the Yoga practice to follow. ^ Xsana, or posture, is the next, and when the Shatkarma are dispensed with, is the first stage of Hathayoga. Dridhata, or strength or firmness, the acquisition o^ which is the second of the above-mentioned processes, is[ attained by Asana. The Asanas are postures of the body. The term is generally described as modes of seating the body. But * Gheranda Samhita, Second Upadesha (v. 28). That is, squatting resting on the toes, the heels off the ground, and buttocks resting on heels. A HathayogI can, it is said, give himself a natural enema by sitting in water and drawing it up through the anus. The sphincter muscles are opened and shut, and suction established. * Ibid., V. 20. PRACTICE (yoga : LAYA-KRAMA) the posture is not necessarily a sitting one; for some Asanas are done on the belly, back, hands, etc. It is said ^ that the Asanas are as numerous as living beings, and th^t thera„^e - fi4^00,00Q of these ; 1.600 are,declared to he excel¬ lent, and out of these thirty-kwo are auspicious for men, which are described in detail. Two of the commouest of these are Muktapadmasana (the loosened lotus seat), the ordinary position for worship, and Baddhapadmasana.® Kundaliyoga is ordinarily done in an Asana and Mudra in which the feet press upon the region of the genital centre and close the anal aperture, the hands closing the others— nostrils, eyes, ears, mouth (Yonimudra). The right heel is pressed against the anus and the left against the region of the genital centre and in order to close the aperture of the penis, it is contracted and withdrawn into the pubic arch so that it is no longer seen.^ The tongue is turned back in Khechari Mudra so as to close the throatj also wherej these two Mudras are combined. There are certain other Asanas which are peculiar to the Tantras, such as MJindaaaua, Chitasana, and Shavasana, ^ Gheranda Samhita, Second Upadesha. In the Shiva Samhita (Ch, III, vv. 84—91) eighty-four postures are mentioned, of which four are recommended— viz., Siddhasana, Ugrasana, Svastikasana and Padmasana. Another account given me added four more—Baddhapad- masana, Trikonasana, Mayurasana, Bhujangasana. * The right foot is placed on the left thigh, the left foot on the right thigh, and the hands are crossed and placed similarly on the bhighs ; the chin is placed on the breast, and the gaze fixed on the tip of the nose (see also Shiva Samhita, Ch. I, v. 52). * The same, except that the hands are passed behind the back, and the right hand holds the right toe and the left hand the left toe. By this, increased pressure is placed on the Muladhara, and the nerves are braced with the tightening of the body. The position is figured in Plate XVII. / * Some Yogis can make both the penis and testes disappear in the Ipubic arch so that the body has the appearance of that of a woman. THE SIX CENTRES AND THE SERPENT POWER in which skulls, the funeral pyre, and a corpse,' respectively, form the seat of the Sadhaka. These, though they have other ritual and magical objects, also form part of the dis¬ cipline for the conquest of fear and the attainment of in¬ difference, which is the quality of a Yogi. And so the Tantras prescribe as the scene of such rites the solitary fountain-top, the lonely empty house and riverside, and jbhe cremation ground. The interior cremation ground is I there where the Kamik or desire body and its passions are consumed in the fire of knowledge.^ Patanjali, on the subject of Asana, merely points out what are good conditions, leaving each one to settle the details for himself according to his own requirements. ^Asana is an aid to clear and correct thought. The test 'of suitability of Asana is that which is steady and pleasant, [a matter which each will settle for himself. Posture be¬ comes perfect when effort to that end ceases, so that there is no m ore movement of the body.'* The Rajas Guna, the action of which produces fickleness of mind, is restrained. A suit- aWe steady Asana produces mental equilibrium. Hathayoga, (j ' In successful Shavasana the Devi, it is said, appears to the Sadhaka. In Shavasadhana the Sadhaka sits astride on the back of a corpse (heading the north), on which he draws a Yantra and then does Japa of Mantra with Shodhanyasa and Pnja on its head. A corpse is selected as being a pure form of organized matter, since the Devata which is invoked into it is the Mahavidya whose Svarupa is Nirguna- brahman, and by such invocation becomes Saguna. The corpse is free from sin or desire. The only Vayu in it is the Dhananjaya, “ which leaves not even a corpse ”. The Devata materializes by means of the corpse. There is a possession of it (Avesha)—that is, entry of the Devata into the dead body. At the conclusion of a successful rite, it is said, that the head of the corpse turns round, and, facing the Sadhaka, ‘ spbaks, bidding him name his boon, which may be spiritual or worldly advancement as he wishes. This is part of Nila Sadhana done by the “ Hero ” (Vlra), for it and Shavasana are attended by many terrors. * As the Yogakundall Upanishad says (Ch. Ill), the outer burning is no burning at all. ^ * Patanjala Yogasutra, 46, 47 (Sthirasukham asanam). PRACTICE (yoga : laya-krama) however, prescribes a very large number of Asanas, to each of which a peculiar effect is ascribed. These are more in the nature of a gymnastic than an Asana in its sense of a seated posture. Some forms of this gymnastic are done seated, but others are not so, but standing upright, bending, lying down, and standing on the head. This latter is Vrik- shasana. Thus, again, in Chakrasana the Yogi stands and bends and touches his feet with his hand, a familiar exercise, as is also Vamadakshinapadasana, a kind of goose step, in which, however, the legs are brought up to right angles with the body. These exercises secure a fine physical condition and freedom from disease.' They also bring different por¬ tions of the body into such a position as to establish a direct contact of Prana-vayii between them. They are also said to assist in Pranayama, and to help to effect its object, includ¬ ing the rousing of Kundalinl. The author of the work last cited says Ahat as among the Niyamas the most important is Ahimsa, and among Yainas Mitahara, or a moderate diet (a significant choice), sq_ is Siddhasana (in which the Mtila-^ dhara is firmly pressed by the heel and the Svadhishthana region l^ the other foot) among the Asanas. (See Plates Xr^^il). Mastery of this helps to secure the UnmanI Avastha^ und the three Bandhas (v. post) are achieved with¬ out difficulty. \(/ Sthirata, or fortitude, is acquired by the practice of the Mudras.® The Mudra dealt with in works of Hathayoga are positions of the body.'' They are gymnastic, health- givings and destructive of disease and of death, such as the^ See Ch. II of Gheranda Samhita, and Hathayogapradipika, I, vv. 19—86 ; Shandilya Upanishad, Ch. I. * Ch. I, V. 39. * According to the Commentary on the Hathayogapradipika (Ch. IV, V. 87), Mudra is so called because it removes pain and sorrow (Mudrayati klesham iti mudra). See Oh. Ill of Gheranda Samhita. * Gheranda Samhita, Third Upadesha. THE SIX CENTRES AND THE SERPENT POWER Jalandhara ^ and other Madras. They also preserve from injury by fire, water, or air.. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body, Siddhi is by their means attain¬ ed. The Mudra is also described as the key for opening of the door of KundalinI Shakti. It is not (as I understand it) that all keys are necessarily to be employed in each case, but only such as are necessary to accomplish the purpose in that particular case; what is necessary in one case may not be necessary in another. The Gheranda Samhita describes a number of Madras, of which (with the eight Asanas men¬ tioned at p. 205) ten are said to be of importance in Kundali Yoga, of which Khecharl is the chief as Siddhasana is chief amongst A-sanas. ^ Ypnimudra, the Yogi in Siddhasana stops with his fingers the ears, eyes, nostrils, and mouth, so as to shut out all external impressions. As already stated he loesses with his heel the Sivani or centre of the perinffium jthus closing the anal aperture and withdrawing the penis /into the pubic arch. See Plate XV.) He inhales Pranavayu by Kakinimudra,^ and unites it with Apanavayu. Meditat¬ ing their order upon the six Chakras, he arouses the sleep¬ ing Kulakundalinl by the Mantra “ Hum Hamsah ’’ I With ’ Ihid., V. 12. *,Th<er lips are formed to resemble the beak of a crow, and the air gently drawn in (Gheranda Samhita, III, 86, 87). * Ham is called Ktircha Bija. Hum is Kavacha Blia = *‘ M^y I be protected,” Hum stands for Kama (desire) and Krodha (ange^V Kama *6^6 means creative will (Srishti), and Krodha its reverse, or dissolution (Laya). So-called “ angry ” Devatas are not angry in the ordinary sense, but are then in that aspect in which they are Lords of Dissolutior^ an aspect which seems angry or terrible to the worldly minded. It is said of the Taramantra that the Hum in it is the sound of the wind as it f w with force on the Chola lake to the west of Meru what time She nifested. Hamsah==Prakriti (Sah) and Purusha (Ham) or Jivatma. is Mantra is used in taking KundalinI up, and So’ham (He I am) in nging Her down. Ham also—Sun (Surya), and Sah=Moon (Indu)= ma=Ichchha. PRACTICE (yoga: laya-krama) “ Ham,” or the Sun, heat is produced, and this heat is made to play on Kundali Shakti. By Sah ” the Kama or will (Iphchhal is made active. The vital air (Vayu) in the Muladhara is in the form of both Moon and Sun (Soma- suryarupl). With “ Hamsah ” She is roused, Ham rousing Her with his heat,, and Sah lifting Her upwards. He raises Her to the Sahasrara ; then deeming himself pervaded with the Shakti, and in blissful union (Sangama) with Shiva, he meditates upon himself as, by reason of that union, Bliss Itself and the Brahman.^ Ashvinimudra consists of the repeated contraction and expansion of the anus for Hie purpose of Shodhana, or of contraction to restrain the Apanavayu in Shatchakrabheda. Shaktichalaua employs the latter Mudra, which is repeated until Vayu manifests in the Sushumna. (^Shaktichalana is the movement of the. abdominal muscle from left to right and right to left; the ^ object being to arouse Kundalinl by this spiraline move¬ ment. The process is accompanied by inhalation and the union of Prana and Apana whilst in Siddhasana.^ Yoni Mudra is accompanied by Shaktichalana Mudra,^ which should be well practised first before the Yoni Mudra :1s done. The rectal muscle is contracted by Ashvini Mudra until the Vayu enters the Sushumna, a fact which is indi¬ cated by a peculiar sound which is heard there.^ And with the Kumbhaka the Serpent goes upwards to the Sahasrara I’oused by the Mantra “ Hum Hamsah ”. The Yogi should ■then think himself to be pervaded with Shakti and in a state of blissful union (Sangama) with Shiva. He then ’ Gheranda Samhita, Third Upadesha. * Ibid., vv. 87, 49, 82. * Ibid., Ill, vv. 49—61. * Hathayogapradipika, Commentary to Ch. II, v. 72. 208 THE SIX CENTRES AND THE SERPENT POWER contemplates: “I am the Bliss Itself,” “ I am the Brah¬ man”.^ Mahamudra® and Mahavedha are done in conjunc¬ tion with Mahabandha, already described, ^n the first the^ Yogi presses the Yoni (Muladhara) with the left heel, andj stretching out the right leg, takes hold of the two feet withJ both hand^ (See Plate XVI.) Jalandhara Bandha is then done. When Kundalini is awakened, the Prana enters the Sushumna, and Ida and Pingala, now that Prana has left them, become lifeless. Expiration should be done slowly, and the Mudra should be practised an equal number of times on the left and right side of the body. This Mudra, like other Hathayoga Mudras, is said to ward ofi death and disease. In Mahavedha the Yogi assumes the Mahabandha posture, and, concentrating his mind, stops by methods already described the upward and downward course of the Prana. Then, placing the palms of his hands on the ground, he taps the ground with his buttocks (Sphich),'^ and the “ Moon,” “ Sun,” and “ Fire ”—that is, Ida, Pingala, and Sushumna—become united upon the entry of the Prana into the latter NMi. Then the body assumes a death-like aspect, which disappears with the slow expiration which follows. According to another mode of rousing Kundalini, the Yogi seated in Vajrasana takes firm hold of his feet a little above the ankles, and slowly taps the Kanda {v. post) with them. Bhastra Kumbhaka is done and the abdomen is contracted.® ‘ The Mantra Hamsah is the breath held in Kumbhaka. * * Gheranda SamhitA, III. 87—42. The Yoni Mudra ‘‘ which detaches the Manas from the objective world,” is described in the Cora, to v. 86 of work here first translated, post. * 16., V. 26. et seq. * See as to this tapping Plate IX which shows the position off the ground before or after it has been tapped. ‘ Gheranda Samhitft, Ch. Ill, v. 114 et seq. PRACTICE (yo^a : laya-krama) The Khechari Mudra,^ which, as well as the Yoni Mudra, is referred to in the text translated, is the lengthen- ing of the tongue until it reaches the space between the eyebrows. It is then turned back in the throat, and closes the exit of the breath previously inspired. The mind is fixed in the Ajna® until with Siddhi this “ path, of the up¬ ward Kundall ” (Urdhvakundalini) conquers the whole uni¬ verse, which is realized in the Yogi’s body as not different from Atma.'^ It is said that sometimes the frcsnum is out but others can do the Mudra without doing a physical injury which interferes with the putting out and withdraw¬ ing the tongue without manual help. In Shambhavi Mudra is the mind kept.free from Vritti or functioning in Siddhasana. The term Mudra also includes^ what are called Bandha (bindings), certain physical methods of controlling Prana. Three important ones which are referred to in the texts here translated are Uddlyana, Mula and Jalandhara.* (See Plates XI, XII, XIV.) In the first, the lungs are emptied ' So called, according to the Dhyanabindu Up., because Chitta moves in Kha (Akasha), and the tongue through this Mudra enters Kha. Gheranda Samhita, Ch. Ill, vv. 25—27. Suspension of breath and insensibility result, so that the Yogi may be buried in the ground without air, food, or drink, as in the case of the Yogi spoken of in the accounts of Dr. McGregor and Lieut. A. H. Boileau, cited in N. C. Paul’s “ Treatise on the Yoga Philosophy,” p. 46. In Ch. IV, v. 80, of the Hathayogapradipika, it is said that concentration between the eyebrows is the easiest and quickest way of attainment of Unman! Avastha. See Shandilya Up., Ch. I; Dhyanabindu Up. ■' Yogakundall Up., Ch, II. * Ib,, Ch. Ill, vv. 55—76. There is also the Mahabandha. (See Plate XIII.), Ch. II, v. 46, says that Jalandhara should be done at the end of Puraka; and Uddlyana Bandha at the end of Kumbhaka and beginning of Rechaka. See also Yogakundall Up,, Ch. I. Ib., Ch. Ill, V. 67; Yogatattva Up., Dhyanabindu Up. The Varaha Up., Ch. V, says that as Prana is always flying up (Uddlyana), so this Bandha, by ys^hich its flight is arrested, is called Uddlyanabandha. Yogakundall Up., Ch. I, says, because Pranah uddlyate (goes up the Sushumna) in this Bandha, it is called Uddlyana. 210 THE SIX CBNTEES AND THE SERPENT POWER by a strong expiration, and drawn against the upper pai*t of the thorax, carrying the diaphragm along with them, and Prana is made to rise and enter the Sushumna. Through Mulabandha (see Plate XIV) the Prana and Apana unite * and go into the Sushumna. Then the inner “ sounds ” are heard, that is, a vibration is felt, and Prana and Apana, uniting with Nada of the cardiac Anahata Chakra, go to the heart, and are thereafter united with Bindu in the Ajna. In Mulabandha the perinseal region (Yoni) is pressed with the foot, the rectal muscle contracted (by Ashvini Mudra), and the Apana drawn up.® The natural course of the Apana is downwards, but by contraction at the Muladhara it is made to go upwards through the Sushumna when it meets Prana. When the latter Vayu reaches the region of fire below the navel,® the fire becomes bright and strong, being fanned by Apana. The heat in the body then becomes very powerful, and Kundalini, feeling it, awakes from Her sleep “ just as a serpent struck by a stick hisses and straightens itself Then it enters the Sushumna. Jalan- dhara Bandha is done by deep inspiration and then con¬ traction of the thoracic region (wherein is situated the Vishuddha Chakra), the chin being held firmly pressed against the root of the neck at a distance of about four fingers (Anguli) from the heart. This is said to bind the sixteen Adharas,* or vital centres, and the nectar (Piyusha) which flows from the cavity above the palate,® and is also used to cause the breath to become Laya ^ The Shandilya Up., Ch. I, defines Pranaytima to be the union of Prana and Apana. Nada and Bindu are thus united. ® See Agamakalpadruma, cited in notes to S. N., v. 50, post, comm., and Dhyanahindu Up., The Yogakundali Up., Ch. I, says that the down¬ ward tendency of Apana is forced up by bending down. * Vahner mandalam trikonam nabher adhobhage (Hathayogapra- dlpika, ih., v. 66). I * See Commentary, post, v. 88. * The “ Moon ’* is situate in J;he palatal region near the Ajna. Here is the Somachakra under the Ajna, and from the Somachakra comes a PRACTICE (yoga: LAYA-KRAMA) 211 in the Sushumna. If the thoracic and perinseal regions are simultaneously contracted, and Prana is forced downward and Apana upward, the Vayu enters the Sushumna.* This union of the three Nadis, Ida, Pingala and Sushumna, may be also effected by the Mahabandha,* which also aids the fixation of the mind in the Ajna. Pressure is done on the perineal region between the anus and penis with the left heel, the right foot being placed on the left thigh. Breath is inspired and the chin placed firmly on the root of the neck that is top of the breast-bone as in Jalandhara (see position in Plate XVI) or alternatively the tongue is pressed firmly against the base of the front teeth ; and while the mind is centered on the Sushumna the Vayu is contracted. After the breath has been restrained as long as possible, it should be expired slowly. The breath exercise should be done first on the left and then on the right side. The effect of this Bandha is to stop the upward course of the breath through all the Nadis except the Sushumna. As the Dhyanabindu Upanishad says, the Jiva oscil¬ lates up and down under the influence of Prana and Apana and is never at rest, just as a ball which is hit to the earth with the palm of the hand uprises again, or like a bird which, tied to its perch by a string, flies away and is drawn back again. These movements, like all other dualities, are stayed by Yoga, which unites the Pranas. stream of nectar which, according to some, has its origin above. It descends to the “ Sun ” near the navel, which swallows it. By the pro¬ cess of Viparitakarana these are made to change positions, and the internal fire (Jatharagni) is increased. In the Viparlta position the Yogi stands on his head. ^ Hathayogapradipika, II, vv. 46, 47 ; Yogatattva Up., Dhyanabindu Up, Yogakundall Up. (Ch. I) says that the contraction of the upper part of the body is an impediment to the passage of the Vayu upwards. * Dhyanabindu Up., ib., Ill, v. 19, done in conjunction with Mahft^ mudra and Mahavedha, described post ; ib., v. 25, and Yogatattva Upanishad. THE SIX CENTRES AND THE SERPENT POWER When the physical body has been purified and eon -i trolled, there follows Pratyahara to secure steadiness (Dhair-: ya), as already described. With this the Yogi passes from; the physical plane, and seeks to acquire the equipose of, and, control' over, the subtle body. It is an advanced stage in which control is acquired over both mind and body. From the fifth or Pranayama arises lightness (Laghava). -^that is, the levitation or lightening of the body. The air which is breathed through the mouth and nostrils is material air (Sthula Vayu). The breathing is a manifestation of a vitalizing force called Prana Vayu. By control over the Sthula Vayu the Prana Vayu (Sukshma Vayu or subtle air) is controlled; the process concerned with this is called Pranayama. Pranayama is frequently translated “ breath control Having regard to the processes employed, the term is not altogether inappropriate if it is understood thatbreath” means not only the Sthula but the Sukshma Vayu. But the word does not come from Prana (breath) and Yama (control), but from Prana and Ayama, which latter term^ according to the Amarakosha, means length, rising, ex- tensity, expansion; ^ in other words, it is the process where¬ by the ordinary and comparatively slight manifestation of Prana is lengthened and strengthened and developed. This takes place firstly in the Prana as it courses in Ida and Pingala, and then by its transference to the Sushumna, when it is said to bloom (Sphurati) ^ or to display itself in its fulness. When the body has been purified by constant practice. Prana forces its way with ease through Sushumna ' Dairghyam ftyama arohah parinaho vishalata (Amarakosha Dictionary). “ Comm. Hathayogapradipika, III, v. 27. PRACTICE (yoga : laya-krama) in their middle.^ From being the small path of. daily .experience, it becomes the “ Royal Road ” ^ which is the ■Sushumna. Thus, Suryabheda Kumbhaka is practised until Prana is felt to pervade the whole of the body from head to toe; Ujjayl until the breath, fills the body from throat to heart; and in Bhastra the breath is inhaled and exhaled -again and again rapidly, as the blacksmith works his bel¬ lows. The breath is controlled only in the sense that it is made the subject of certain initial process. These processes, however, do not control in the sense of confine, but expand. The most appropriate term, therefore, for Pranayama is ““ breath control and development,” leading to the union of Prana and Apana. Pranayama is first practised with a view to control and develop the Prana. The latter is then moved into Sushumna by the stirring of Kundalini, who blocks the entry (Brahmadvara) thereto. With the disap¬ pearance of Prana therefrom, Ida and Pingala “ die,” * and the Prana in Sushumna by means of the Shakti Kundalini pierces the six Chakras which block the passage in the Brahmanadi, and eventually becomes Laya in the Great Breath which is the final end and aim of this process. Pranayama * should be practised according to the in¬ structions laid down by the Guru, the Sadhaka living on a nutritious but moderate diet, with his senses under control. As already stated, mind and breath react upon one another, ^ Shandilya Up., Ch. I. * Pranasya shunyapadavltatha rajapathilyate {ib., vv. 2, 8). * That is, they are relaxed and devitalized, as every part of the body is from which the Prilna Shakti is withdrawn. * The Shandilya Up., Ch. I, says : “ As lions, elephants and tigersJ «-ro gradually tamed, so also the breath when rightly managed comesfj under control; else it kills the practitioner.” It should not, therefore, be attempted without instruction. Many have injured themselves and some have died through mistakes made in the processes, which must be adapted to the needs of each person. Hence the necessity for an -experienced Guru. THE SIX CENTRES AND THE SERPENT POWER and when the latter is regulated so is the mind, and there¬ fore rhythmic breathing is sought. This Pranayama is said to be successful only when the Nadis are purified, for unless this is so the Prana does not enter the Sushumnar*^ (The Yogi, assuming the Padmasana posture, inhales (PGraka) and exhales (Rechaka) alternately through the left (Ida) and right (Pingala) nostrils, retaining the breath meanwhile (Kumbhaka) for gradually increasing periods.) The Devatas of these elements of Pranayama are Brahma, Rudra, and Vishnu.® The Prana enters Sushumna, and if retained sufficiently long goes, after the piercing of the chakras, to the Brahmarandhra. The Yoga manuals speak of various forms of Pranayama according as commencement is made with Rechaka or Paraka, and according as the breath is suddenly stopped without Puraka and Rechaka. There are also various forms of Kumbhaka, such as Sahita Kumbhaka, which resembles the first two above mentioned, and which should be practised until the Prana enters the Sushumna ; and Kevala, in which the breath is restrained without PUraka and Rechaka.® Then there are others which cure excess of Vata, Pitta, and Kapha,^ and the diseases arising therefrom ; and Bhastra, which is an important Kumbhaka, as it operates in the case of all three Doshas,^ and aids the * Hathayogapradlpika, Ch. II, vv. 1—6. * Dhyftnabindu Up., and see Amritanada Up., Varaha Up., Ch. V, MandalabrSihmana Up. * The Shandilya Up., Ch. I, says that by Kevala the knowledge of Kundal! arises, and man becomes Urdhvaretas—that is, his seminal energy goes upward instead of developing into the gross seed w hich is thrown by ApHna downwards. Bindu (seminal energy) must be con¬ quered, or the Yoga fails. As to the Bhedas associated with Sahita, see Ch. I, YogakundalT Upanishad. * See Introduotibla to Prapanchasara Tantra, Tftntrik Texts,^. Vol. Ill, p. 11, et seq. PBACTICE (yoga : laya-krama) Prana to break through the three Granthis, which are firmly placed in the Sushiimna.^ It will be observed that all the methods previously and subsequently described practically subserve one object, the making the Prana enter Sushumna, and then become Laya in the Sahasrara after the Prana Devata Kundalinl has pierced the intervening Chakras; for when Prana flows through the Sushumna the mind becomes steady. When Chit is absorbed in Sushumna, Prana is motionless.^ This object colours also the methods Pratyahara, Dharana, Dhya- ua, and Samadhi; for whereas in the Rajayoga aspect they are various mental processes and states, from the Hathayoga point of view, which is concerned with “ breathing ” they are progressions in Pranayama. Therefore it is that some works describe them differently to harmonize them with the Hatha theory and practice, and explain them as degrees of Kumbhaka varying according to the length of its dura¬ tion.'^ Thus, if the Prana is retained for a particular time it is called Pratyahara, if for a longer time it is called Dha¬ rana, and so on until Samadhi is attained, which is equiva¬ lent to its retention for the longest period.'* All beings say the Ajapa Gayatri," which is the expul¬ sion of the breath by Ham-kara, and its inspiration by Sah-kara, 21,600 times a day. Ordinarily the breath goes forth a distance of 12 fingers’ breadth, but in singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths, respectively. In violent exercise these dis¬ tances are exceeded, the greatest distance being 96 breadths. * Hathayogapradipika, II, 44—75. ’ Yogakundall Up., Ch. I. * See Yoga Sutra, ed. Manilal Nabhubhai Dvivedi, Ap. VI. * See Comm, to Hathayogapradipika, Ch. II, v. 12. * This is the Mantra Hamsah manifested by Prana. See DhyAna- bindu Up. Hamsah is Jlvatmfi, and Paramahamsa is Paramatma, See Hamsa Upanishad. ^16 THE SIX CENTRES AND THE SERPENT POWER WJiere th e breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and Reohaka expiration. Kumbhaka is the retention of breath between these two movements. Kum¬ bhaka is, according to the Gheranda Samhita, of eight kinds; Sahita, Suryabheda, Ujjayi, Shi tall, Bhastrika, Bhramarl, Murchchha, and Kevali. Pranayama similarly varies. Pranayama awakens Shakti, frees from disease, pro¬ duces detachment from the world, and bliss. It is of varying values, viz., best (Uttama), middling (Madhyama), and inferior (Adhama). The value is measured by the length of the Puraka, Kumbhaka, and Reohaka. In Adhama Prana¬ yama it is 4, 16, and 8 respectively=28. In Madhyama it is double of that, viz., 8, 32, 16=56. In Uttama it is double of the last, viz., 16, 64, 32 respectively=112. The number given is that of the recitations of the Pranava Mantra. The Sadhaka passes through three different stages in his Sadhana which are siinalarly named. In Adhama perspiration is produced, in Madhyama tremor, and Uttama done for a 100 times is said to result in levitation. It is necessary that the Nadi should be cleansed, for air does not enter those which are impure. Months or ' years may be spent in the preliminary process of cleansing the Nadls. The cleansing of the Nadi (Nadlshuddhi) is either Samanu or Nirmanu—that is, with or without the use of Bija Mantra. According to the first form, the Yogi in Padmasana does Gurunyasa according to the directions of the Guru. Meditating in “ Yam ”, he does Japa through Ida of the Bija 16 times, Kumbhaka with Japa of Bija 64 times, and then exhalation through the solar Nadi and Japa of Bija 32 times. Fire is raised from Manipur a and united with Prithivl. Then follows inhalation by the solar Nadr with the Vahni Bija 16 times, Kumbhaka with 64 Japa of the Bija, followed by exhalation through the lunar PBAOTICE (yoga : laya-kkama) Nadi and Japa of the Bija 32 times. He then meditates on the lunar brilliance, gazing at the tip of the nose, and inhales by Ida with Japa of the Bija “ Tham ” 16 times. Kum- bhaka is done with the Bija Vam 64 times. He then thinks of himself as flooded by nectar, and considers that the Nadis have been washed. He exhales by Pingala with 32 Japa of the Bija Lam, and considers himself thereby as strengthened. He then takes his seat on a mat of Kusha grass, a deerskin, ■etc., and, facing east or north, does Pranayama. For its exercise there must be, in addition to Nadi Shuddi (purifica¬ tion of “ nerves ”), consideration of proper place, time, and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should be pure and of a vegetarian character. It should not| be too hot or too cold, pungent, sour, salt, or bitter. Fasting,; the taking of one meal a day and the like are prohibited. Oni the contrary, the Yogi should not remain without food for/ more than one Yama (three hours). The food taken shouldl be light and strengthening. Long walks and other violent j exercise should be avoided, as also—certainly in the case oU beginners—sexual intercourse. The stomach should only be half filled. should be commenced, it is said, in spring or autumil^As stated, the forms of Pranayama vary. Thus, Sahita, which is either with (Sagarbha) or without (Nirgarbha) Bija, is, according to the former form, as follows: The Sadhaka meditates on Vidhi (Brahma), who is full of Rajoguna, red in colour, and the image of A-kara. He inhales by Ida, in six measures (Mtoa). Before Kumbhaka he does the Uddiyanabandha Mudra. Meditating on Hari (Vishnu) as Sattvamaya and tiie black BijaU-kara, he does Kumbhaka vsrith 64 Japa of the Bija; then, meditating on Shiva as Tamomaya and his white Bija Ma-kara, he exhales through Pingala with 32 Japa of the Bija; then, inhaling by Pingala 218 THE SIX CENTRES AND THE SERPENT POWER he does Kumbhaka, and exhales by Ida with the same Bija, The process is repeated in the normal and reversed order. y^Dhyana, or meditation, is, according to the Gheranda Samhita, of three kinds : (1) Sthula, or gross ; (2) Jyotih ; (3) Siikshma, or subtle.^ In the first form the Devata is brought before the mind. One form of Dhyana for this ;purpose is as follows : Let the Sadhaka think of the great Ocean of nectar in his heart. In the middle of that Ocean 'is the Island of Gems, the shores of which are made of powdered gems. The island is clothed with a Kadamba forest in yellow blossom. This forest is surrounded by Malati, Champaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the beautiful Kalpa tree laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the Koel birds make love. Its four branches are the four Vedas. Under the tree there is a great Mandapa of precious stones, and within it a beautiful couch, on which let him picture to himself his Jshtadevata. The Guru will direct him as to the form, raiment, Vahana, and the title of the Devata. Jyotirdhyilna is the infusion of fire and life (Tejas) into the form so imagined. In the MiilMhara lies the snake-like KundalinT. There the Jivatma, as it were the tapering flame of a candle, dwells. The Sadhaka then meditates upon the Tejomaya (Light) Brahman, or, alter¬ natively, between the eyebrows on the Pranavatmaka flame (the light which is Oin) emitting its lustre. ’ Gheranda Sanihita, Sixth Upadesha. It is said by Bhaskararaya. in the Lalita (v. 53), that there are three forms of the Devi which equally partake of both the Prakasha and Vidiarsha aspects— viz., the physical (Sthula), the subtle (Sflkshma), and the supreme (Para) The physical form has hands, feet, etc., the subtle consists of Mantra, and the supreme is the Vasana, or, in the technical sense of the Mantrtk Shastra, own form. The Kularnava Tantra divides Dhyana into Sthula and Sukshma (IX, 8) beyond which, it says, is Saniadhi. PRACTICE (yoga*: laya-krama) Silkshmadhyana is meditation on KundalinI with Shambhavl Mudra after She has been roused. By this Yoga (vide post) the atina is revealed (Atmasakshatk^ra). Lastly, through Samadhi the quality of Nirliptatva, or detachment, and thereafter Mukti (Liberation) is attained. This Samadhi Yoga is, according to the Gheranda Samhita, of six kinds: ^ (1) Dhyanayogasamadhi, attained by Shambhavi Mudra,in which, after meditation on the Bindu-Brahman and realization of the Atraa (Atmaprat- yaksha), the latter is resolv^ed into the Mahakasha or the Great Ether. (2) Nadayoga, attained by Khechaii Mudra,^ in which the tongue is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the mouth. This may be done with or with¬ out cutting of the frccmwi. (8) Rasanandayoga, attained by Kumbhaka/ in which the SMhaka in a silent place closes both ears and does Puraka and Kumbhaka until he hears Nada in sounds varying in strength from that of the cricket’s chirp to that of the large kettledrum. By daily practice the Anahata sound is heard, and the Light (Jyotih) with the Manas therein is seen, which is ultimately dissolved in the supreme Vishnu. (4) Layasiddhiyoga accomplished by the celebrated Yonimudra already described.’ The Sadhaka, thinking of himself as Shakti and the Paramatma as Purusha, feels himself in union (Sangama) with Shiva," and enjoys with Him the bliss which is Shringararasa,** and becomes ' Seventh Upadesha. * Ibid., Third Upadesha, v. 65 et seq. * Ibid., V. 25 et seq. * Ibid., Fifth Upadesha, v. 77 et seq. ‘ In the Lalita (v. 198) the Devi is addressed as Layakarl—thd cause of Laya or absorption. ® Shringara is the love sentiment or sexual passion and sexual union. Here Shringararasa is the cosmic root of that. The first of the eight or nine Rasa (sentiments)— vis., Shringara, Vlra (heroism), Karuna (compassion), Adbhuta (wondering), Hasya (humour),) Bhayanaka (fear). 220 THE SIX CENTRES AND THE SERPENT POWER Bliss itself, or the Brahman. (6) Bhakti Yoga, in which meditation is made on the Ishtadevata with devotion (Bhfikti) until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) Rajayoga, accom¬ plished by aid of the Manomurchchha Kumbhaka.’ Here the Manas, detached from all worldly objects, is fixed between the eyebrows in the Ajnachakra, and Kumbhaka is done. By the union of the Manas with the Atma, in which the Jnani sees all things, Rajayogasamadhi is attained. The Hathayogapradipika says that on perfection being attained in Hatha the body becomes lean and healthy, the eyes are bright, the semen is concentrated, the Nadis are purified, the internal fire is increased, and the Nada sounds above-mentioned are heard.^ These sounds (Nada) issue from Anahata Chakra in the cardiac region, for it is here that the Shabdabrahman manifested by Vayu and in association with Buddhi, and of the. nature of manifested Nada endowed with a special motion (Vishesha Spanda), exists as Madhyama speech. Though sound (Shabda) is not distinct and heard by the gross senses until it issues in the form of Vaikharl speech, the Yogi is said to hear this subtle Nada when, through the various Bandhas and Mudras described. Prana and Apana have united in the Sushumna. This combined Prana and Nada proceed up¬ wards and unite with Bindu. t There is a particular method by which Laya (absorp¬ tion) is said to be attained by hearing the various bodily sounds.^ The Yogi in Muktasana and with Shambhavi Bibhatsa (disgust), Raudra (wrath), to which Mammathahhatta, author of the Kavyaprakasha, adds Shanti (peace). What the Yogi enjoys is that superseusual bliss which manifests on the earthly plane as material Shringara. ‘ Ibid., Fifth Upadesha, v. 82. ® Ch. II, V. 78. • * As the Nadabindu Up. says,' the sound controls the mind which roves in the pleasure-garden of the, senses. PRACTICE (yoga: laya-krama) ' 2iil Mudra concentrates on the sounds heard in the right ear ; then after closing the sense apertures by Shanmukhi Mudra and after Pranayama a sound is heard in the Sushumna. In this Yoga there are four stages. When the Brahma- granthi has been pierced, the sweet tinkling sound of orna¬ ments is heard in the ethereal void (Shunya) of the heart; in the second stage the Prana united with Nada pierces the Vishnugranthi. In this, the further void (Atishunya) of the thoracic region, sounds are heard like those of a kettle¬ drum. In the third stage a drum-like sound (Mardala) is heard in the Ajna or Mahashunya, the seat of all powers (Siddhis). Then the Prana, having forced the Rudragranthi or Ajna, goes to the abode of Ishvara. On the insetting of the fourth stage, when the Prana goes to Brahmarandhra, the fourth or Nishpatti state occurs. During the initial stages the sounds are loud, and gradually become very subtle. The mind is kept off all external objects, and is centred first on the loud and then on the subtle sounds. The mind thus becomes one with Nada, on which it is fixed. Nada is thus like a snare for catching a deer, for like a hunter it kills the mind. It first attracts it and then slays it. The mind absorbed in Nada is freed from Vrittis.^ The Antahkarana, like a deer, is attracted to the sound of the bells, and, re¬ maining immovable, the Yogi like a skilful archer kills it by directing his breath to the Brahmarandhra through the Sushumna, which becomes one with that at which it is aimed. Chit exists within these sounds, which are its Shaktis, and by union with Nada the self-effulgent Chaitanya (Consciousness) is said to be attained. As long as sound is hoard the Atma is with Shakti. The Laya state is ' As the Amritanada Upanishad says (v. 24), the Akshara (im¬ perishable) is that which is Aghosha (without sound), which is neither vowel nor consonant and is*not uttered. THE SIX CENTRES AND THE SERPENT POWER soundless.’ There are also other methods® by which Laya is achieved, such as Marrtrayoga, or the recitation of Mantras according to a particular method. Layayoga is the third and higher form of Hathayoga, which, in connection with other auxiliary Hatha processes, is the subject-matter of the works here translated. Both Sachchidananda or Shiva and Sachchidananda or Shaktl are present in the body, and Layayoga consists in the control of Chittavritti by merging the Prakrit! Shakti in the Purusha Shakti according to the lalws which govern the Pinda (indi¬ vidual—Vyashtij and Brahmanda (cosmic—Samashti) bodies and thereby gaining Liberation (Moksha). As in the case of the preceding systems, Layayoga has special features of its own.^ Speaking in a general way, ordi^ nary Hathayoga is specially, though not exclusively, concern¬ ed with the physical body, its power and functions; and affects the subtle body through the gross body, Mantrayoga is specially, though not exclusively, concerned with the forces and powers at work outside, though affecting the body. Laya¬ yoga deals with the supersensible Pithas (seats or centres) and the supersensible forces and functions of the inner world of the body. These Pithas, or seats of the Devatas, are the Chakras already described, ranging from the Sahasrara, the abode of the unattached (Nirlipta) Sachchidanandamaya Paramatma to the Miiladhara, the seat of Prakriti-Shakti, called Kulakundalini in the Yoga Shastras. The object of this Yoga is therefore to take and merge this Shakti in Purusha when Samadhi is attained. In Hathayoga the contemplation of “ Light ” is in particular prescribed, ^ Hathayogapradipika, Ch. IV, vv. 65—102, * Amritanada Upanishad, Ch. IV, v. 66. says that Shiva has given out a quarter of a crore (2,600,000) of ways for the attainment of Laya, though Nada is the best of them all. * See Dharma Prachara Series, 9. PRACTICE (yoga : laya-krama) though, as already stated, its Dhyana is threefold. In Mantrayoga the material forms in whioh Spirit clothes Itself are contemplated. After Prakriti-Shakti in the form of KulakundalinI has, according to this method of Layayoga, been roused by constant practice, its reflection is manifested as a Light between the eyebrows, whioh when it is fixed by practice and contemplation becomes the subject of Bindu- dhyana. Kundali is aroused by various Hatha and other processes hereafter described. Methods are followed which are common to all the systems, such as Yama, Niyama, Asana, though only a limited number of these and of the Mudras of Hathayoga are used. These belong to the physi¬ cal processes (Sthiila Kriya), and are followed by Prana- yama,’ Pratyahara, Dharana, Dhyana (on Bindu), which are super-physical exercises (Siikshma Kriya). In addition to these are certain features peculiar to this Yoga. There are^ besides those already noted, Svarodaya, or the science relat¬ ing to the Nadis; Panchatattva Chakra, Sukshmaprana, and the like inner forces of nature; and the Layakriya, leading through Nada and Bindu to the Samadhi, which is called Mahalaya. The hearing of the Nada sounds is included under Pratyahara, and under Dharana the rousing of Kundali. As Japa, or recitation of Mantra, is the chief element in Mantra¬ yoga, and Pranayama in the ordinary Hathayoga, so Dharana is, with the last as a preliminary, the most im¬ portant part of Layayoga. It is to be observed, however, that Pranayama is only a preliminary method to secure mastery of the breath. It is the lower door at which the already perfect in this matter need not enter. Some process¬ es described are for practice'(Sadhana) only. An expert ^ Of the several forms of Pranayama given in Hathayoga, it is said, that only two are employed in Layayoga. 224 THE SIX CENTRES AND THE SERPENT POWER (Siddha) can, it is said, raise and lower Kundall Shakti within an hour. is said that as Ananta, the Lord of Serpents, sup> ports the whole universe, so is Kundalini, “ by whom the body is supported,” ^ the support of all Yoga practice," and that “as one forces open a door with a key,” so the Yogi should force open the door of liberation (Moksha), by the aid of Kundalini ’^ (the coiled one), who is known by various names, such as the Shakti, Ishvaii (Sovereign Lady), Kuti- langi (the crooked one), Bhujangl (serpent), Arundhati (unstayable helper to good action)." This Shakti is the Supreme Shakti (Parashakti) in the human body, embody¬ ing all powers and assuming all forms. Thus the sexual force is one of such powers and is utilized. Instead, how¬ ever, of descending into gross seminal fluid, it is conserved as a form of subtle energy, and rises to Shiva along with Prana. It is thus made a source of spiritual life instead of one of the causes of physical death. With the extinction of sexual desire, mind is released of its most powerful bond.’ She the “ Serpent Power ” sleeps coiled up in the Mtila- dhara, closing with Her mouth the entry to the Sushumna called the “ door of Brahman ” (Brah mad vara). She sleeps above what is called the Kanda or Kandayoni, which is four fingers in length and breadth, and is covered by a “ soft ‘ Varaha Upanishad, Ch. V. “ Uathayogapradlpika, Ch. Ill, v. 1: Sarvesham yogatantranam tathadhara hi Kundali. ® Hathayogapradlpika, Ch. Ill, v. 105 : ^ Udghatayet kapatan tu yatha kunchikaya hathat. Kundalinya tatha yogi mokshadvaram vibhedayet. The same verse occurs in Ch. Ill, v. 6, of the Gheranda Samhita. The Yogakundali Up., Ch. I, calls Sarasvatl Arundhati, saying that it is by arousing Her that Kundall is aroused. When Kundall wishes to go up nothing can stop Her. Therefore She is called Arundhati, ■which is also the name of a Nadi. * Yogakundali Upanishad, Ch. I. PRACTICE (yoga; LAYA-KRAMA) white cloth ”—that is, membrane like the egg of a bird. It is generally described as being two fingers (Anguli) above the anus (Guda) and two fingers below the penis (Medhra).' From this Kanda spring the 72,000 Nadis which here both unite and separate. Kulakundalini is the Shabdabrahman, and all Mantras are Her manifestation (Svarupavibhuti). For this reason one of the names of this, the Mantradevata, whose substance is “ letters ” is Matrika—that is, the Genetrix of all the universes. She is Matrika, for She is the Mother of all and not the child of any. She is the World- consciousness (Jagachchaitaiiya), the Virat consciousness of the world as whole.' Just as in space sound is produced by movements of air, so also in the ether within the Jiva’s body currents flow, owing to the movements of the vital air (Pranavayu), and its inward and outward passage as inhala¬ tion and exhalation. Verse 12 describes Kundalinl as the revered supreme Parameshvari (Sovereign Lady), the Omni¬ potent Kala ^ in the form of Nadashakti. She, the subtlest of the subtle, holds within Herself the mystery of creation,"* and the stream of Ambrosia which flows from the attribute¬ less Brahman. By Her radiance the universe is illumined, and by it eternal consciousness is awakened—that is, She both binds as Creatrix (Avidya Shakti) and is the means ' As given by Yajnavalky.a, cited in Commentary to v. 113, Ch. Ill, of Hathayogapradipika, which also refers to the Gorakshashataka. The verse itself appeal’s to fix its position as betw’een the penis and navel (Nabhi), twelve fingers (Vitasti) above the Mulasthana. Kanda is also applied to the seat of Prana, the heart (see Shatchakranirupana, v. 8). ® See Vol. II, “ Principles of Tantra,” Ch. XI, XII, et seq. It is because She is Mantradevata that She is roused by Mantra. * See “ Garland of Letters ” as to the Kalas. '' She is creation itself (Srishtirupa), vv. 10, 11, post, in Her are creation, maintenance, and dissolution (Srishtisthitilayatmika), ib. For She is also beyond the universe (Vishvatlta), and is Conscious¬ ness itself (Jnanarupa), ib. As such She is thought of as going up¬ wards, as in descending She creates and binds. THE SIX CENTKES AND THE SERPENT POWER as Vidya Shakti whereby Liberation may be attained. For this reason it is said in the Hathayogapradipika that She gives liberation to Yogis and bondage to the ignorant. For he who knows Her knows Yoga, and those who are ignorant of Yoga are kept in the bondage of this worldly life. As vv. 10 and 11 of the Shatchakranirtlpana say: “ She the World* charmer is lustrous as lightning ; Her sweet murmur is like the indistinct hum of swarms of love-mad bees.^ She is the source of all Speech. It is She who maintains all the beings of the world by means of inspiration and expiration, ^ and shines in the hollow of the Mula lotus like a chain of brilliant lights.” Mantras are in all cases manifestations (Vibhuti) of Kulakundalini Herself, for She is all letters and Dhvani^ and the Paramatma Itself. Hence Mantras are used in the rousing of Kundalini. The substance of Mantras is the Eternal Shabda or Consciousness, though their appearance and expression is in words. Words in themselves seem lifeless (Jada), but the Mantra power which they em¬ body is Siddha—that is, the truth and capable of teaching it, because it is a manifestation of Chaitanya, which is Satya Itself. So Veda, which is the formless (Amurti) Brahman in Veda-form (Vedamurti), is the self-illumined Principle of Experience" (Chit) itself, and is displayed in words (Siddhashabda) which are without human authorship ’ Vishvanatha the Commentator says that She makes this sound when awakened. According to the Commentator Shankara, this indi¬ cates the Vaikharl state of Kundalini. Thus, Prana and Apana are declared to be the maintainers of animate being (v. 8, post). * See ” Principles of Tantra,” Vol. II, Ch. XI and XII. Veda is one with Chaitanya. As Shankara says (oomm. TrishatT V. 19), dealing with the PanchadashI Mantra: Sarve veda yatra ekam bhavanti, etc. Shrutya vOdasya atmabhedena svaprakashataya. practice (yoga : laya-krama) (Apaurusheya), ^ incessantly revealing knowledge * of the nature of Brahman, or Pure Being, and of Dharma, ” or those principles and laws, physical and psychical and spirit¬ ual, by which the universe is sustained (Dharyate). And so the Divine Mother is said to be Brahman-knowledge (Brahmavidya) in the form of that immediate experience * which is the fruit of the realization of the great Vedantic sayings (Mahavakya).® As, notwithstanding the existence of feeling-consciousness in all things, it does not manifest without particular processes, so, although the substance of Mantras is feeling-consciousness, that feeling-consciousness is not perceptible without the union of the Sadhaka’s Shakti (derived from Sadhana) with Mantrashakti. Hence it has been said in the Sharada Tilaka: “ Although Kula- kundalinl whose substance is Mantras, shines brilliant as lightning in the MulMhara of every Jiva, yet it is only in the lotuses of the hearts of Yogis that She reveals Herself and dances in Her own joy. (In other cases, though exist¬ ing in subtle form), She does not reveal Herself. Her substance is all Vedas, all Mantras, and all Tattvas. She is the Mother of the three forms of energy, ‘ Sun,’ ‘ Moon,’ and " Fire,’ and Shabdabrahman Itself.” KundalinI is therefore the mightiest manifestation of creative power in the human ’ And because it is without such authorship and is “ heard ” only, it is called Shruti (“ what is heard ”) : Shruyate eva na tu kena chit kriyate (Vachaspati Misra in Sankhya Tattva Kaumudl); and see the Yamala cited in PranatoshinT, 19 : “ Veda is Brahman ; it came out as His breathing.” * The term Veda is derived from the root vicl, to know. ^ Veda, according to Vedanta, is that word without human author¬ ship which tells of Brahman and Dharma: Dharmabrahmapratipadakam apaurusheyam vakyam. * Sakshatkara—that is. Nirvana Experience (Aparoksha-jnana) as opposed to indirect (paroksha) or merely intellectual knowledge. ^ Vedanta-mahavakyajanya-sakshatkararupa-brahmavidya (Shanka- ra’s Comm, on Trishati, v. 8). The Vedanta here means Upaniahad, and not any particular philosophy so called. * 228 THE SIX CENTRES AND THE SERPENT POWER body, Kundall is the Shabdabrahman—that is, Atma as manifested Shakti—in bodies, and in every power, person,, and thing. The Six Centres and all evolved therefrom are Her manifestation. Shiva “ dwells ” in the Sahasrara. The latter is the upper Shrichakra, as the six centres are the lower. Yet Shakti and Shiva are one. Therefore the body of KundalinI Shakti consists of eight parts (Angas)—namely, the six centres of psychic and physical force, Shakti, and Sadashiva Her Lord.‘ In the Sahasrara Kundall is merged in the Supreme Atma-Shakti. KundalinI is the great Pranadevata or Lord of Life which is Nadatma, and if Prana is to be drawn up through the “ middle path,” the Sushumna, towards the Brahmarandhra, it must of necessity pierce the lotuses or Chakras which bar the way therein. KundalinI being Pranashakti, if She is moved Prana is moved. The Asanas, Kumbhakas, Bandhas, and Mudras, are used to rouse KundalinI, so that the Prana withdrawn from Ida and Pingala may by the power of its Shakti, after entry into the Sushumna or void (Shunya), go upwards towards the Brahmarandhra^ The Yogi is then said to be free of the active Karma, and attains the natural state,® The ob¬ ject, then, is to devitalize the rest of the body by getting the Prana from Ida and Pingala into Sushumna, which is for this reason regarded as the most important of all the Nadls and “ the delight of the Yogi,” and then to make it ascend through the lotuses which “ bloom ” on its approach. The body on each side of the spinal column is devitalized, and the whole current of Prana thrown into that column. The ’ See Lakshmidhara’s Comm, on v. 9, Anandalaharl. Dindima on V. 86, ib., says that the eight forms are the six (Mind to “ Earth the Sun and Moon. * Hathayogapradipika, Ch. IV, v. 10. * Ib., V. 11; upon what follows refer also to Ch. IV, ib. passim. PRACTICE (yoga : laya-krama) Manonmani state is said to arise with the dissolution (Laya) of prana, for on this ensues Laya of Manas. By daily practising restraint of Prana in Sushumna the natural effort •of the Prana along its ordinary channels is weakened and the mind is steadied. For when there is movement (Pari- spanda) of Prana there is movement of mind ; that is, it feeds upon the objects (Vishaya) of the objective world. But when Prana is in Sushumna “ there is neither day nor night,” for “ Sushumna devours time When there is movement of Prana (Pranaspanda), there is no cessation of Vritti (mind functioning). And, as the Yogavashishtha says, so long as Prana does not cease to exist there is neither Tattvajnana nor destruction of Vasana, the subtle cause of the will towards life which is the cause of rebirth. For Tattvajnana, or supreme knowledge, is the destruction of both Chitta and Vasana.® Restraint of breath also ren¬ ders the semen firm. For the semen fluctuates as long as Prana does so. And when the semen is not steady the mind is not steady.^ The mind thus trained detaches itself from the world. These various results are said to be achieved by rousing Kundalini, and by the subsequent pro¬ cesses for which She is the “ key ”. “ As one forces open^ a door with a key, so the Yogi should force open the door of Liberation by Kundalini.” * For it is She who sleeps in the Muladhiira, closing with Her mouth the channel (Sushumna) by which ascent may be made to the Brahma- randhra. This must be opened when the Prana naturally enters into it. “ She, the ‘ young widow’, is to be despoiled * Ib., vv. 16 and 17, Commentary thereto. “/6., vv. 19—21, and Commentary (Tattvajnanara mano-nasho vasanakshaya eva cha). * See ante, and Varaha Up., Ch. V. * Ib., Ch. Ill, V. 106. See Bhutashuddhi Tantra cited under v. 60, ^ost. 230 THE SIX CENTRES AND THE SERPENT POWER forcibly.” It is prescribed that there shall be daily practice, with a view to acquiring power to manipulate this Shakti.‘ \^' It generally takes years from the commencement of the practice to lead the Shakti to the Sahasrara, though in exceptional oases it may be done in a short time.^ At first She can only be led to a certain point, and then gradually higher. He who has led Her to a particular centre can reach the same centre more easily at the next attempt. But to go higher requires further effort. At each centre a parti¬ cular kind of bliss (Ananda) is experienced, and particular powers, such as the conquest of the elementary forms of sensible matter (Bhuta) are, it is said, gained, until at the Ajnft centre the whole universe is experienced. In the earlier stages, moreover, there is a natural tendency of the Shakti to return. In the continued practice facility and greater control , are gained. Where the Nadis are pure it is easy to lead Her down even from the Sahasrara. In the- perfection of practice the Yogi can stay as long as he will in the Sahasmra, where the bliss is the same as that ex¬ perienced in Liberation (subject in this case to return), or he may transfer himself into another body, a practice known \ to both the Indian and Tibetan Tantras, in the latter of ^ which it is called Phowa. The principle of all the methods to attain Samadhi is.,..to get the Prana out of Ida and Pingala. When this is achieved these Nadis become “ dead,” because vitality has gone out of them, ^^e Prana then enters the Sushumn^ and, after piercing by the aid of Kundalini, the six Chakras in the Sushumna becomes Laya or absorbed in the Sahas¬ rara. The means to this end, when operating from the Mlll3;dhd<ra, seem to vary in detail, hut embody a common * 16., Oh. Ill, V. 112 et seq. * As related by a Yogi from a Girnar speaking of his own case.^ PRACTICE (yoga : laya-krama) principle—namely, the forcing of Prana downward and Apana upwards’ (that is, the reverse of their natural direc¬ tions) by the Jalandhara and Mula Bandha, or otherwise, when by their union the internal fire is increased. The position seems to be thus similar to a hollow tube in which a piston is working at both ends without escape of the central air, which thus becomes heated. Then the Serpent Force, KundalinI, aroused by the heat thus generated, is aroused from Her potential state callecV “ sleep,” in which She lies curled up; She then hisses and straightens Her¬ self, and enters the Brahmadvara, or enters into the Sushumna, when by further repeated efforts the Chakras in the Sushumna are pierced. This is a gradual process which is accompanied by special difficulties at the three knots (Granthis) where Mayashakti is powerful, particularly the abdominal knot, the piercing of which may, it is admitted, involve considerable pain, physical disorder, and even disease. As already explained, these “ knots ” at’c the points at which converge the Chakras of each of the three groups. Some of the above-mentioned processes are described in the present work, to which we now proceed, and which on this matter may be summarised as follows: The preliminary verse (and in the reference to the verses I include the Commentary) says that only those who are acquainted with the Six Lotuses can deal with them ; and the first verse says that Yoga by means of the method here described cannot be achieved without knowledge of the Chakras and Nadls. The first verse says that the Brah¬ man will be realized. The next question is. How is this effected ? The Commentator in the preliminary verse says that the very merciful Purnananda SvamI, being wishful to rescue the world sunk in the mire of misery, has undertaken the task firstly of instructing it as regards the union of the ‘ See Varaha Upanishad, Ch. III. 232 THE SIX CENTRES AND THE SERPENT POWER Shakti KundalinI with the vital centres, or Chakras, and secondly of imparting that knowledge of Brahman (Tattva- jnana) which leads to Liberation. The former—that is, knowledge concerning the Chakras, and so forth—is the “ first shoot ” of the Yoga plant. Brahman, as the Com¬ mentator says, is the Supreme Consciousness which arises upon the acquisition of knowledge. The first cause of such knowledge is an acquaintance with and practice of the Tantrik Yoga Sadhana which is concerned with the Chakras, Nadis, and KundalinI; the next cause is the realization of that Sadhana by the rousing of KundalinI; and the final result is experience as Brahman, which is the effect of the action of KundalinI, who is the Shakti or power of Will (Ichchha), Action (Kriya), and Knowledge (Jnana), and exists in forms both subtle and gross. Mind is as much one of the forms of Kundali as is that which is called “ matterBoth are equally products of Prakriti-shakti, which is a grosser form of the Nadamayl Shakti. Kundali takes the form of the eight Prakritis.' The Power which is aroused is in it¬ self (Svarupa) Consciousness, and when aroused and taken to the upper cerebral centre is the giver of true knowledge ‘ (Svarupa Jnana), which is the Supreme Consciousness, ’'i] The arousing of this force is achieved both by will and mind power (Yogabala), accompanied by suitable physical action. The Sadhaka® sits himself in the prescribed Asana and steadies his mind by the Khecharl Mudra, in which concentration is between the eyebrows. Air is inhaled (Pfiraka) and then retained (Kumbhaka). The upper part of the body is then contracted by Jalandharabandha,* so that the upward breath (Prana) is checked. By this ^ Shandilya Upanishad, Ch. I; Yogakundali Up., Ch. I. * The account here given follows and amplifies the text. See Com- liientary to v. 50, ;po8t. * Vide ante and Dhyanabindu Up. PRACTICE (yoga: laya-krama) 23B contraction the air so inhaled is prevented from escape. The air so checked tends downwards. When the Yogi feels that the air within him, from the throat to the belly, is tending downwards through the channels in the Nadls, the escape •of Vayu as Apana is again checked by the Mulabandha and AshvinI Mudra, in which the anal muscle is contracted. The air (Vayu) thus stored becomes an instrument by which, under the direction of mind and will, the potentialities of the vital force in the Muladhara may be forced to realiza¬ tion. The process of mental concentration on this centre is described as follows : With mental Japa of the Mantra prescribed and acquisition thereby of Mantrashakti, Jivatma (individual Consciousness), which is thought of as being in the shape of the tapering flame of a lamp, is brought from the region of the heart to the Muladhara. Jivatma here spoken of is the Atma of the subtle body—that is, the Antahkarana or mind as Buddhi (including therein Aham- kara) and Manas, the faculties of sense (Indriya) or mind operating to receive impression through the sense organs, and Prana;* the constituents of the second, third, and fourth bodily sheaths. Following such concentration and impact of the retained Vayu on this centre, the Vayu is again raised with the Bija “Yam ”. A revolution from left to right is given to the “air of Kama” or Kandarpa (Kamavayu.)* This is a form of Ichchha Shakti. This, the pressure of the Prana and Apana held in Kumbhaka, the natural heat arising therefrom, and the Vahni Bija (Fire Mantra) “ Ram ”, kindle the fire of Kama (Kamagni), The fire encircles and arouses the slumbering serpent KundalinI, who is then, in the language of the Shastra, seized with the passion of ‘^esire ” for Her Spouse, the Parahamsah or Paramashiva. ‘ According to the Vedantik definition ; or the five Tanniatras, according to Sankhya. The Chitta (mind) therefore enters Sushumna alon^ with PiAna (Yogatattva Upanishad and Dhyanabindu Up.). A form of Apftna Vayu. 236 THE SIX CENTRES AND THE SERPENT POWER jis the Shakti of the mental and psychic or subtle body uHiranyagarbha), and in the region of the Sahasrara She the Shakti of the “ spiritual ” plane (Ishvara), which, though itself in its Shiva aspect undifferentiated, contains in its Power-aspect all lower planes in a concealed potential state. The Maya Tantra (see v. 51, post) says that the four sound-producing Shaktis—namely, Para, Pashyanti, Madh- yama, and Vaikhaii—are Kundali Herself (Kundalinya- bhedarupa). Hence, when Kundali starts to go to Sahasrara, She in Her form as Vaikharl bewitches Svayambhu Linga; She then similarly bewitches Bana Linga in the heart as Madhyama and Itara Linga in the eyebrows as Pashyanti. Then, when She reaches the stage of Parabindu, She attains the state of Para (Parabhava). v/ v/ The upward movement is from the gross to the more subtle, and the order of dissolution of the Tattvas is as follows: Prithivi with the Indriyas (smell and feet), the latter of which have Prithivi (the earth as ground) as their support, is dissolved into Gandha Tattva, or Tanmatra of smell, which is in the Muladhara; Gandha Tattva is then taken to the SvMhishthana, and it, Ap, and its connected Indriyas (taste and hands), are dissolved in Rasa (Taste) Tanmatra; the latter is taken to the Manipura and there Rasa Tattva, Tejas, and its connected Indriyas (sight and anus), are dissolved into Rupa (Sight) Tanmatra; then the latter is taken into the Anahata, and it, Vayu, and the con¬ nected Indriyas (touch and penis), are dissolved in Sparsha (Touch) Tanmatra; the latter is taken to the Vishuddha, and there it, Akasha, and associated Indriyas (hearing and mouth), are dissolved in the Shabda(Sound) Tanmatra; the latter is then taken to the Ajna, and, there and beyond, it Manas are dissolved in Mahat, Mahat in Sukshma Prakriti, and the latter is united with Parabindu in the Sahasrara. In the case of the latter merger there are various stages PRACTICE (yoga : LAYA-KRAMA) which are mentioned in the text (v. 52), as of Nada into Nadanta, Nadanta into Vyapika, Vyapika into Samani, Samani into Unmanl, and the latter into Vishnuvaktra or Pumbindu, which is also ParamashivaJ When all the letters have been thus dissolved, all the six Chakras are dis¬ solved as the petals of the lotuses bear the letters. On this upward movement, Brahma, Savitrl, Dakini, the Devas, Matrikas, and Vrittis, of the Mciladhara, are absorbed in Kundalini, as is also the Mahimandala or Pri- thivi, and the Prithivi Bija “ Lam ” into which it passes. For these Bijas, or sound powers, express the subtle Mantra aspect of that which is dissolved in them. Thus “ earth ” springs from and is dissolved in its seed (Bija), which is that particular aspect of the creative consciousness, which propelled it. The uttered Mantra (Vaikharl Shabda) or “ Lam ” is the expression in gross sound of that. When the Devi leaves the Muladhara, that lotus, which by reason of the awakening of Kundalini and the vivifying intensity of the Pranik current had opened and turned its flower upwards, again closes and hangs its head downwards. As Kundalini reaches the Svadhishthana, that lotus opens out and lifts its flower upwards. Upon Her entrance. Vishnu, Lakshmi, Sarasvatl, Rakini, Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing therein, are dissolved in the body of Kundalini. The Prithivi or Earth Bija “ Lam ” is dissolved in the Tattva water, and water converted into its Bija “ Vam ” remains the body of Kundalini. When the Devi reaches the Maiii- Pura Chakra or Brahmagranthi, all that is in that Chakra merges in Her. The Varuna Bija “Vam” is dissolved in fire, which remains in Her body as the Bija “ Ram The Shakti next reaches the Anahata Chakra, which is known as the Knot of Vishnu (Vishnugranthi), where also * See as to all these Shaktis of the Pranava, the “Garland of Letters”. 288 THE SIX CENTRES AND THE SERPENT POWER I all which is therein is merged in Her. The Bija of Fire ‘‘ Ram ” is sublimed in air, and air converted into its Bija Yam ” is absorbed in Kundalinl. She then ascends to the abode of Bharat! or Sarasvati, the Vishuddha Chakra. Upon Her entrance, Ardhanarishvara Shiva, Shakini, the 16 vowels, Mantra, etc., are dissolved in Her. The Bija of Air “ Yam ” is dissolved in ether, which, itself being transform¬ ed into the Bija “ Ham,” is merged in the body of Kundalinl Piercing the concealed Lalana Chakra, the Devi reaches the Ajna known as the “ Knot of Rudra ” (Rudragranthi), where Paramashiva, Siddhakali, the Devas, and all else therein, are dissolved in Her. At length the Bija of Vyoma (ether) or “ Ham ” is absorbed into the subtle Tattvas of the Ajna, and then into the Devi. After passing through the Rudra¬ granthi, Kundalinl unites with Paramashiva. As She pro¬ ceeds upwards from the two-petalled lotus, the Niralamba- puri, Pranava, Nada, and so forth, are merged in the Devi. She has thus in Her progress upwards absorbed in Herself the twenty-three Tattvas, commencing with the gross ele¬ ments, and then remaining Herself Shakti as Consciousness, the cause of all Shaktis, unites with Paramashiva whose nature is one with Hers. By this method of mental concentration, aided by the physical and other processes described, the gross is absorb¬ ed into the subtle, each dissolving into its immediate cause and all into the Chidatma or the Atma which is Chit. In language borrowed from the world of human passion, which is itself but a gross reflection on the physical plane of cor¬ responding, though more subtle, supersensual activities and bliss, the Shakti Kundalinl who has been seized by desire for Her Lord is said to make swift way to Him, and, kissing the lotus mouth of Shiva, enjoys Him (S. N., v. 61). By the term Samarasya is meant the sense of enjoyment arising from the union (Samarasya) of male and female. PRACTICE (yoga : LAYA-KRAMA) This is the most intense form of'physical delight represent¬ ing on the worldly plane the Supreme Bliss arising from the union of Shiva and Shakti on the “ spiritual ” plane. So Daksha, the Dharmashastrakara, says: “ The Brahman is to be known by Itself alone, and to know It is as the bliss of knowing a virgin.” ’ Similarly, the Sadhaka in Laya- siddhiyoga, thinking of himself as Shakti and the Para- matma as Purusha, feels himself in union (Sangama) with Shiva, and enjoys with him the bliss which is Shringararasa, the first of the nine Rasas, or the love sentiment and bliss. This Adirasa (Shringara) which is aroused by Sattvaguna^ is impartite (Akjianda), self-illuminating (Svaprakasha), bliss (Ananda) whose substance is Chit (Chinmaya).^ It is so intense and all-exclusive as to render the lover un¬ conscious of all other objects of knowledge (Vedyantara- sparsha-shunyah), and the own brother* of Brahma-bliss (Brahmasvadasahodara).’ But as the Brahma-bliss is known only to the Yogi, so, as the Alamkara Shastra last cited observes, even the true love-bliss of the juortal world "“is known to a few knowers only” (Jneyah kaishchit pramatribhih), such as poets and others. Sexual as well as other forms of love are reflections or fragments of the Brahman-bliss, v/ _ j * Svasamvedyam etad brahma kumarl-strl-sukham yatba, cited in Commentary to v. 15 of Ch. I of the Hathayogapradipika. “ So all the eight Bhavas commencing with Sveda. Stambha, includ¬ ing the well-known Romancha or thrill in which the hair stands on end (Pulaka), the choking voice (Svarabhanga), pallor (Vaivarnaya), and so forth, are all Sattvik. The objection of an Indian friend, that these Bhavas xould not be Sattvik inasmuch as Sattva was “ spiritual,” is an apt instance of the disassociation from Indian thought effected by English education and the danger of rendering the terms of Sanskrit into English. * It is not a Tamasik thing such as dream or madness, etc. * Sahodara—that is, brothers born of the same mother. Sexual- bliss is the reflection (faint comparatively though it be) of formless- Brahman bliss of Which it is a form, ® Sahitya Darpana, Ch. III. 240 THE SIX CENTRES AND THE SERPENT POWER '^This union of the Sbakti Kundalini with Shiva in the body of the Sadhaka is that coition (Maithuna) of the Sat- tvika Panchatattva which the YoginI Tantra says is “ the best of all unions for those who have already controlled their passions,” and are thus Yati/ Of this the Brihat Shrikrama {vide S. N., v. 61, post) says: “ They with the eye of knowledge see the stainless Kala united with Chida- nanda on Nada. He is the Mahadeva, white like a pure crystal, and is the effulgent Cause (Vimbarupanidana), and She is the lovely woman of beauteous limbs which are list¬ less by reason of Her great passion.” On their union nectar (Amrita) flows, which in ambrosial stream runs from the Brahmarandhra to the Muladhara, flooding the Kshudra- brahmanda, or microcosm, and satisfying the Devatas of its Chakras. It is then that the Sadhaka, forgetful of all in this world, is immersed in ineffable bliss. Refreshment, increased power and enjoyment, follows upon each visit to the Well of Life. In the Chintamanistava, attributed to Shri Shankara- charya, it is said: “ This family woman {ix., Kundalini), entering the royal road {ix., Sushumna), taking rest at intervals in the sacred places {ix., Chakras), embraces the Supreme Husband (Parashiva) and makes nectar to flow {i.e., from the Sahasrara).” The Guru’s instructions are to go above the Ajna Chakra, but no special directions are given: for after this Chakra has been pierced, the Sadhaka can, and indeed must, reach the Brahmasthana, or abode of Brahman, unaided by his own effort. Above the Ajna the relationship of Guru and Shishya (Master and disciple) ceases. Kunda¬ lini having pierced the fourteen “ Knots ” (Granthis)— viz., 'Ch.VI: Sahasraropari bindau kundalya melanam shive. Maithunam paramam dravyam yatinam pariklrtitam. PRACTICE (yoga ; laya-krama) three Lingas, six Chakras, and the five Shivas which they contain, and then Herself drunk of the nectar which issues from Parashiva, returns along the path whence She came to Her own abode (MulMhara)J As She returns She pours from Herself into the Chakras all that She had previously absorbed therefrom. In other words, as Her passage up¬ wards was Layakrama, causing all things in the Chakras to pass into the Laya state (dissolution), so Her return is Srishtikrama, as She “recreates ” or makes them manifest. In this manner She again reaches the Muladhara, when all that has been already described to be in the Chakras appears in the positions which they occupied before Her awakening. In fact, the descending Jivatma makes for himself the idea of that separated multiple and individualized world which passed from him as he ascended to and became one with the Cause. She as Consciousness absorbs what She as conscious Power projected. In short, the return of Kunda: lini is the setting again of the Jivatma in the phenomenal world of the lowest plane of being after he had been raised therefrom in a state of ecstasis, or Samadhi. The Yogi thus knows (because he experiences) the nature and state of Spirit and its pathway to and - from the Mayik and embodied world. In this Yoga there is a gradual process of involution of the gross world with its elements into its Cause. Each, gross element (Mahabhuta), together with the subtle element (Tanmatra) from which it proceeds and the connected organ of sense (Indriya), is dissolved into the next above it until the last element, ether, with the Tan¬ matra sound and Manas, are dissolved in Egoism (Aham- kara), of which they are Vikritis. Ahamkara is merged in Mahat, the first manifestation of creative ideation, and the latter into Hindu, which is the Supreme Being, Conscious¬ ness, and Bliss as the creative Brahman. Kundall when ^ As to the Samaya practice, v. post, p. 220 et seq. THE SIX CENTRES AND THE SERPENT POWER aroused is felt as intense heat. As KundalinI ascends, the lower limbs become as inert and cold as a corpse; so also does every part of the body when She has passed through and leaves it. This is due to the fact that She as the Power which supports the body as an organic whole is leaving Her centre. On the contrary, the upper part of the head becomes “ lustrous,” by which is not meant any external lustre (Prabha), but brightness, warmth, and ani¬ mation. When the Yoga is complete, the Yogi sits rigid in the posture selected, and the only trace of warmth to be found in the whole body is at the crown of the head, where the Shakti is united with Shiva. Those, therefore, who are sceptical can easily verify some of the facts should they be fortunate enough to find a successful Yogi who will let them see him at work. They may observe his ecstasis and the coldness of the body, which is not present in the case of what is called the Dhyana Yogi, or a Yogi operating by jueditation only, and not rousing KundalinI. This cold is an external and easily perceptible sign. Its progression may be seen, obviously denoting the passing away of some¬ thing which supplied the previous heat. The body seems lifeless, indicating that its supporting power has (though not entirely) left it. The downward return of the Shakti thus moved is, on the other hand, indicated by the reappear¬ ance of warmth, vitality, and the normal consciousness. The return process is one of evolution from the highest state of attainment to the point of departure, v Though not dealt with in this work, reference may here be made to the Sadhana accompanying the return of Kunda¬ linI to Her resting-place in the ritual practice called Bhuta- shuddhi, where the ascent and descent are imagined only. The Sadhaka thinking of the Vayu Bija “ Yam ” as being in the left nostril, inhales through Ida, making Japa of the Bija sixteen times. Then, closing both nostrils, he PRACTICE (yoga : laya-krama) makes Japa of the Bija sixty-four times. He then thinks of the “ black man of sin ” (Papapurusha) ^ in the left.^ cavity of the abdomen as being dried up (by the air), and so thinking he exhales through the right nostril Pingala, mak¬ ing Japa of the Bija thirty-two times. The Sadhaka then, meditating upon the red-coloured Bija “ Ram ” in the Mani- pQra, inhales, making sixteen Japa of the Bija, and then closes the nostrils, making sixteen Japa. Whilst making Japa he thinks that the body of the “man of sin ” is being burnt and reduced to ashes (by the fire). He then inhales through the right nostril with thii-ty-two Japa, and then meditates upon the white Chandrabija “ Tham ”. He next inhales through Ida, making Japa of the Bija sixteen times, closes both nostrils with Japa done sixty-four times, and exhales through Pingala with thirty-two Japa. During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the Matrika-varna, or sound-powers, embodied in their Vaikharl form as lettered sound) dropping from the “ Moon ”. In a similar way with the Bija of water “ Vam ” the formation of the body is continued, and with the Bija “ Lam ” of the cohesive PrithivI Tattva it is^ completed and strengthened. Lastly, with the Mantra “ So’ham ” (“He I am”) the SMhaka leads the Jivatma into its place in the heart. Some forms of meditation are given in v. 51. Kundali does not at first stay long in Sahasrara. The length of stay depends on the strength of the Yogi’s practice. There is then a natural tendency (Samskara) on the part of Kundali to return. The Yogi will use all effort at his disposal to retain Her above, for the longer ^ See Mahanirvana Tantra Ullasa, Ch. V, vv. 98, 99, whore the Bhutashnddhi process is shortly described. Also DevT-Bhagavata, cited,. pofit. The worse or weaker side. ^4 THE SIX CENTRES AND THE SERPENT POWER this is done the nearer approach is made to the time when She can be in a permanent manner retained there. ^ For it is to be observed that liberation is not gained by merely leading Kundall to the Sahasrara, and of course still less is it gained by stirring it up in the Muladhara or fixing it in any of the lower centres. Liberation is gained only when Kundall takes up Her permanent abode in the Sahasrara, so that She only returns by the will of the Sadhaka. It is said that after staying in Sahasrara for a time, some Yogins lead the KundalinI back to Hridaya (heart), and worship Her there. This is done by those who are unable to stay long in Sahasrara. If they take the KundalinI lower than Hridaya —i.e., worship Her in the three Chakras below Anahata they no longer, it is said, belong to the Samaya group.® Thus, when by the preliminary Sadhana purity of physical and mental function is gained, the Sadhaka learns how to open the entrance of the Sushumna, which is ordi¬ narily closed at the base. This is the meaning of the states uient that the Serpent with its coil closes the gate of Brahma. At the base of the Sushumna Nadi and in the Adhara lotus the Shakti KundalinI lies slumbering coiled round the Linga, the Shiva or Purusha aspect in that centre of the Shabda- Brahman, of which She is the Prakriti aspect. Kundall in the form of Her creative emanations as mind and matter is the whole moving body, but She Herself exists at the Mula¬ dhara or earth centre as a gross aspect of Shakti in its sleep¬ ing form. This is the normal abode of the Shakti who is the Shabdabrahman. For having so completely manifested Herself She rests or sleeps in what is her grossest and con* eluding manifestation. The “residual” vitalforc^ in this eentre there exists in a latent and potential state. If its aid * Great Power (Siddhi) is had by the man who can keep Kundall Shakti in the SahasrAra three days and three nights. * Lakshmidhara, cited by Ananta Shastrl, op. cit,, p. 71. PKACTICE (yoga: LAYA-KRAMA) towards Yoga is sought, the first process must be that by which the Serpent is aroused from its slumber. In other words, this force is raised from its latent potential state to one of activity, and there reunited with Itself in its other aspect as the Static Light which shines ’ in the cerebral centre. Kundall Shakti is Chit, or Consciousness, in its creative uspect as Power. As Shakti it is through Her activity that the world and all beings therein exist. Prakriti Shakti is in the Mtiladhara in a state of sleep (Prasupta)—that is, latent activity looking outioards (Bahirmukhi). It is be¬ cause She is in this state of latent activity that through Her all the outer material world functions of life are being performed by man. And it is for this reason that man is engrossed in the world, and under the lure of Maya takes his body and egoism to be the real Self, and thus goes round the wheel of life in its unending cycle of births and deaths* When the Jiva thinks the world to be different from himself and the Brahman, it is through the influence of Kundalini who dwells within him. Her sleep in the Mtiladhara, is, therefore, for the bondage of the ignorant.® As long as She remains in the Miiladhara lotus—namely, in that state of Hers which is the concomitant of the cosmic appearance— so long must that appearance endure. In short, when She is asleep, man is in the waking state (Jagrat). Hence it is said ^ that the Shakti of the initiate is awake, that of the Pashu asleep. She is therefore aroused from sleep, and when awake returns to Her Lord, who is but Herself in another aspect; Her return is, in fact, the withdrawal of that activity * For this reason the Sahasrara is also emailed Bhaloka (from the root hha, “ to shine ”). * Shandilya Upaniahad, Oh. I. ® Eulaniaya Tantra, Ch. V. Mandalabrahmana Up. Tamas is des¬ troyed there. THE SIX CENTRES AND THE SERPENT POWER of Hers which produces the world of appearances, and which with such withdrawal disappears. For on Her upward Path She absorbs into Herself all the Tattvas which had emanat¬ ed from Her. The individual consciousness of the Yogi,- the Jivfttma, being united with the world-consciousness in Her, or Kundali, then becomes the universal consciousness>, or Paramatma, from which it appeared to be different only by reason of the world-creating activity of Kundali which is thus withdrawn. The establishment through Her of the pure state of Being-Consciousness-Bliss is Samadlii. In short, Kundali is the individual bodily representa¬ tive of the great Cosmic Power (Shakti) which creates and sustains the universe. When this individual Shakti mani¬ festing as the individual consciousness (Jiva) is merged in the consciousness of the Supreme Shiva, the world is for such Jiva dissolved, and Liberation (Mukti) is obtained. Under, however, the influence of the Cosmic Shakti, the universe continues for those who are not liberated until the Great Dissolution (Mahapralaya), at the close of which the universe again evolves into those Jivas whose Karma has not been exhausted, and who have therefore not been liberated^ The rousing and stirring up of Kundali or Kundali Yoga is thus a form of that merger of the individual into the univer¬ sal consciousness or union of the two which is the end of every system of Indian Yoga. Ij Pandit R. Ananta Shastri says ‘ that “ The Sarnaya method of worshipping Shakti, called the Samayachara,* is dealt with in five treatises whose reputed authors are the great sages Sanaka, Sananda, Sanatkumara, Vashishtha,. * Anandalahari, p. 8. ® This term is apparently of varying significance. It seems to be- used here in a sense opposed to, some forms at least of, Eul&chara, and is yet used in the Eaula Shftstras to denote their worship with the Panchatattva. PRACTICE (yoga : LAYA-KRAMa) and Shuka. The following is a summary of the teachings contained in these Samaya Agamas, each of which goes after the name of its author ; “ The Shakti or energy, the development of which is the subject of these treatises, is called the Kundalini. The place where it resides is called the Muladhara (original abode). By a successful development and working of this Shakti, the liberation of the soul is attained. In the ordin¬ ary condition Kundalini sleeps quietly at the Muladhara. The first purpose of the practitioners is to awaken this sleeping snake, and this is effected in two ways : “ (I) By Tapas. Here Tapas refers to the process of Pranayama, which means the regulation of the breath and holding it for stated periods of time. This is also the course advocated by the Yoga Shastras. “ (2) By Mantras. The pupil is initiated in the chant¬ ing of certain Mantras which he has to repeat a fixed num¬ ber of times at particular hours of the day, all the while having before his mind’s eye the figure of the Murti or God connoted by the Mantra he chants. The most important of these Mantras is said to be the Panchadashi. “ When it is thus roused up, the Kundalini ascends from (1) Muladhara, where it was sleeping, to the next higher centre, called the (2) Svadhishthana (own place). Thence with great effort this Shakti is carried to the follow¬ ing centres in regular ascending order: (3) Manipura (full of rays) ; (4) Anahata (sound, not emanating from the colli¬ sion of bodies)—the Shakti here is transformed into sound; (5) Vishuddhi (place of purity)—here it becomes a pure Sattvic element; and (6) Ajna (a-jiia, a little knowledge). At this stage the practitioner may be said to have so far been successful in securing a command over this Shakti, which now appears to him, though only for a moment, in the form of a sharp flash of lightning. ^48 THE SIX OEilTRES AKD THE SERPENT POWER ji ■ ^ ^ V“The passage of the Kundalini from the Maladhara through the above centre's of energy up to Ajna constitutes the first part of the ascent. The disciple who takes to this practice has to undergo a course of Upasana (contemplation and worship of the prescribed Deity) and Mantra Japa (chanting of incantations),' into which he will be initiated by his Guru (teacher and guide). The six centres of energy above enumerated from Mtlladhara to Ajna, joined together by imaginary straight lines, form a double-faced triangle— a hexagon, the six-pointed star—which is called the Shrl- ohakra in Sanskrit. The Anahata centre (the heart) is the critical point in the course of this ascent, and hence much is found written in the Agamas about this centre, “ These centres in the body of man (Pindanda) have their correspondence in the cosmic planes, and each of these has its own quality, or Guna, and a Presiding Deity. When the disciple ascends centre by centre, he passes through the corresponding Lokas, or cosmic planes. The following table gives the correspondences, Guna, and Presiding Deity : No. Psychic Cjentre in Man’s Body Loka^ or Cosmic . PLANE ' Guna, or Quality Presiding Deity Muladhara at the stage when Shakti is roused up » *• / Bhuvarloka 'j > « Tamds - *Agni (Fire) ii Svadhishthana Svarloka J . f. ManipQra Anahata Maharloka Janaloka Rajas Sun Vishuddhi Ajna Tapoloka Satyaloka Sattva Moon * In this and other citations from the Pandit the English equival¬ ents of Sanskrit term's are unsuitable, as might be expected in one to whom English is not his own tongue. PRACTICE (yoga: laya-krama) “ If one should die after attaining any of these stages, he is born again having all the advantages of the stages gained; thus, a man dies after leading the Shakti to the Anahata; in his next birth he begins where he has last left, and leads the Shakti onwards from the Anahata. “ This aspiration to unify one’s soul with the Eternal One has been held by some to be an attempt of a Tamasa origin to rid itself of all Tamas and Rajas in it. Therefore the aspirant in the first and second stages is said to have more Tamas than in the succeeding stages, and to be there¬ fore in the Tamasic stage, which is presided ovei* by Agni. In the next two stages he is similarly said to be in the Rajasic stage, presided over by the Sun. In the next two he is in the Sattvic stage, presided over by the Moon, the Deity which is assigned a higher plane than the Sun and Agni. But it is to be noticed that the aspirant does not get at pure Sattva until he passes on to the Sahasrara, and that Tamas, Rajas, and Sattva, referred to in the above table, are but relative, and bear no comparison with their common acceptation.^ “ KundalinT is the grossest form of the Chit, the twenty- fourth Tattva, which lives in the Mtiladhara; later on we shall have to speak of it in detail in our treatment of the second part of the aspirant’s ascent. This KundalinI, as soon as it is awakened, is in the Kumarl (girl) stage. On reaching the Anahata, it attains the Yoshit stage (woman¬ hood). Hence the indication that it is the most difficult and important step in the ascent. The next stage is in the Sahasrara, of which we shall speak hereafter, and the Shakti in that stage is called Pativrata (devoted to husband). See Taittiriyaranyaka, I. 27. 12. “ The second part of the ascent of KundalinI consists of only one step; the Shakti should be taken into the Sahas¬ rara from the Ajna, where we left her. The Sahasrara (lit., a THE SIX OENTKES AND THE SERPENT POWER thousand-petalled lotus) forms in itself a Shriohakra. The description of this place in Sanskrit is too difficult to be rendered satisfactorily into English. In the Sahasrara there is a certain place of lustre known as Chandra Loka (a world of nectar). In this place live in union the Sat (Sadashiva) and the Chit, the twenty-fifth and the twenty-fourth Tattvas. The Chit, or Shuddha Vidya, is also called Sadakhya, the 16th Kala of the moon. These two Tattvas are always in union, and this union itself is taken to be the twenty-sixth Tattva. It is this union of Sat and Chit that is the goal of the aspirant. The KundalinI which has been led all the way to the Sahasrara should be merged into this union; this is the end of the aspirant’s journey; he now enjoys beatitude itself (Paramananda). , “ But this Kundalini does not stay in the Sahasrara for a long time. It always tends to return, and does return to its original position. The process should again and again be repeated by the aspirant several times, until the Shakti makes a permanent stay with her Pati (husband)—namely, Sadashiva, or until the union of Sadashiva and Chit is complete, and becomes Pativrata, as already mentioned. The aspirant is then a Jivan-mukta, or pure Sattva. He is not conscious of this material limitation of the soul. He is all joy, and is the Eternal itself. /, See vv. 9 and 10. So much of Samayachara. Now to the other methods of Shakta worship; the Kaulas worship the Kundalini without rousing her from her sleep ' in the Muladhara, which is called Kula; and hence Kaulas (Sans. Ku *= earth, PrithivT; so Mtiladhara). statement by the same author at p. 86 is in apparent contradic¬ tion with this. He there says, citing Lakshmidhara ; The Kaulas who worship Kundalini in the Mul&dhSira have no other aim than awctkening it from its sleep. When this is done, they think that they have attained their object, and there they stop. In their own words, the Kaulas have Nirvflna always near at hand. ^ PRACTICE (yoga : laya-krama) Beyond the MuladhUra they do not rise; they follow the Vamachara or black magic,' and gain their temporal objects and enjoy; they are not liberated from birth and death they do not go beyond this earth. Nay, more, the Kaulas are now so far degraded that they have left off altogether the worship of the Kundaliui in the Muladhara, and have betaken themselves to practices most inhuman, which are far from being divine.^ The Mishras are far above the Kaulas. They perform all Karmas, worship the Devi or Shakti in the elements, such as the sun, air, etc., and do Upasana with Yantras made of gold or other metals. They worship the Kundalini, awake her, and attempt to lead her on. Some of the Mishra worshippers rise even as far as the Anahata. “ We learn from the Commentators that this whole subject of Shakti-worship is treated of in detail in the ‘ Taittiriya Aranyaka ’ (let chapter). Some of them even quote from that ‘ Aranyaka ’ in support of their explana¬ tions. This subject is vast and a very difficult one. It is not possible for one to go into the intricacies of the subject unless one be a great Guru of vast learning and much per¬ sonal experience ; ' great works have been written on even Wamachai'a is not “black magic,” tlic nearest Sanskrit equivalent for which is Ahhichara. There may have been, as the Mahakala Sarahita says (Ullasa II), some Kaulas who, like the Vaidikas, sought enjoyment in this and the next world, and not Liberation (Aihikartham kamayanti amrite ratim na kurvanti). But to state baldly that Kaulas as a whole do not rouse Kundalini and lead her to the Sahasrara is incorrect. Purnananda SvamI, the author of the text (S.N.) here translated, was himself a Kaula, and the whole object of the work is to secure Liberation (Moksha). “ The Pandit here apparently adopts the opinion of Lakshmldhara, a follower of the so-called Samaya School, and an opponent of the Kaulas. If (as is^probably the case) “ inhuman ” is the Pandit’s phrase¬ ology, it is inapt. But there have been different communities with very differing views and practice, e.j?., a Brahma Kaula and a Kapalika. See as to the rituals to which the Pandit refers “ Shakti and Shakta ” (Secret Name). ® Here I whole-heartedly agree with n»y distinguished friendi the Pandit. M2 THE SIX CENTRES AND THE SERPENT POWER single points in the ascent of the aspirant up the psychic centres.” ^ “ The followers of the Samaya group are prohibited from worshipping Devi in the Macrocosm. They should worship Her in any of the Chakras in the human body, choosing that centre which their practice and ability permits them to reach. They should contemplate on Devi and Her Lord Shiva as (1) having the same abode (Adhishthanasamya), (2) occupying the same position (Avasthanasamya), (3) per¬ forming the same functions (Anushthanasamya), (4) having the same form (Rupa), and (5) as having the same name (Nama). Thus, in worshipping Devi in the Adharachakra, Shiva and Shakti (1) have Muladhara for their seat, (2) both of them occupy the position of dancers, (3) both together perform the function of creating the universe, (4) both are red in colour, (5) Shiva is called Bhairava, and Shakti Bhairavi. ” Similarly for other Chakras mentioned in the pre¬ ceding Shlokas. This is the way how beginners have to practise. Advanced students worship Devi in the Sahasrara. and not in the lower centres. How is the worship to be carried on in Sahasrara ? “ The worshipper should fix his attention on Baindava, which is the locality where the ever-existing 26th Tattva— the union of Shiva and Shakti—resides. It lies above all the 25 Tattvas, and is situated in Chandramandala (the sphere of the moon) in Sahasrara. He should contemplate on the said union and identify himself with it. This shows that those who carry on Bahya Paja, or worship in the external world, do not belong to the Samaya School. As regards the identification of oneself with the union of Shiva and Shakti at Baindava just spoken of, there are two ways of realizing it; one is known as the fourfold path, and the ’ See his edition, Anandalahai’i. pp. 8—18. PRACTICE (yoga: laya-krama) 263 other the sixfold path. These should be learnt from the Ouru. “ A novitiate in the Samaya School has to go the fol¬ lowing course: “ (1) He should cherish the utmost regard for and con¬ fidence in his Guru. (2) He should receive the Panchadashl Mantra from his Guru, and chant (repeat) the same accord¬ ing to instructions, with a knowledge of its seer (Rishi), metre (Chhandas), and the Deity (Devata).^ (3) On the eighth day in the bright fortnight of Ashvayuja month, Mahanavami, he should at midnight prostrate himself at his Guru’s feet, when the latter will be pleased to initiate him in some Mantra and the real nature of the six Chakras and of the sixfold path of identification. “ After he is thus qualified, Lord Mahadeva “ gives him the knowledge or capacity to see his inner soul.Then the Kundalini awakes, and, going up suddenly to Manipura, becomes visible to the devotee-practitioner. Thence he has to take Her slowly to the higher Chakras one after another, and there performs the prescribed worship, and She will appear to him more and more clearly. When the Ajnachakra is crossed, the Kundalini quickly darts away like a flash of lightning to Sahasrara, and enters the Island of Gems surrounded by the Kalpa trees in the Ocean of Nectar, unites with Sadiishiva there, and enjoys with Him. “ The practitioner should now wait outside the veil ^ until Kundalini returns to Her own place, and on Her return ‘ The Eishi of the Mantra is he to whom it was first revealed ; the metre is that in which it'was first uttered by Shiva; and the Devata is the Artha of the Mantra as Shabda. The Artha is fivefold as Devata, Adhidevata. Pratyadhidevata, Varnadhidevata, Mantradhidevata. “ Shiva initiates him in the knowledge of Brahman. Thus, Shiva is considered the Teacher of the Spiritual Gurus (Adinatha). * This, as well as some other details of this description, I do not follow. Who is waiting outside the veil ? The Jiva is, on the case stated, within, if there be a veil, and what is it ? 264 THE SIX CENTRES AND THE SERPENT POWER continue the process until She is joined for ever with Sadft- shiva in the Sahasrara, and never returns. “ The process heretofore described and others of a similar nature are always kept secret; yet the commentator says he has, out of compassion towards his disciples, given here an outline of the method. “ Even in the mere expectation of the return of Kunda,- lini from Sahasrara, the aspirant feels Brahmananda (Brahma bliss). He who has once taken Kundalinl to Sahasrara is led to desire nothing but Moksha (Liberation), if he has no other expectation. Even if any of the Samaya practitioners have some worldly expectations, they must still worship in the microcosm only. “ ‘ Subhagodaya ’ and other famous works on Shiividya say that the practitioner should concentrate his mind on Devi who resides in Suryamandala (the sun’s disc), and so on. This statement is not at variance with the teaching contained in this book, for the Suryamandala referred to applies to the Pindanda (microcosm), and not to Brahmanda (macrocosm). Similarly, all the verses advocating outer worship are to be applied to the corresponding objects in the Pindanda.” ’ The last, highest and most difficult form of Yoga is Raja Yoga. By means of Mantra, Hatha and Lay a Yoga the practitioner by gradual attainment of purity becomes fit for Savikalpa Samadhi. It is through Raja Yoga alone that he can attain to Nirvikalpa Samadhi. The former Samadhi or Ecstasy is one in which, unless it perfects into the second kind, there is a return to the world and its ex¬ perience. This is not so in the Samadhi of Raja Yoga in which there is not the slightest seed of attachment to ' Comm, oja Anandalahan, ed. by Pandit R. Ananta Shastri, p. 85 et seq., who adds : ” For full particulars of these principles vide ‘ Shuka Samhita,’ one of the five Samhitas of the Samaya group.” PRACTICE (yoga: laya-krama) the world and in which therefore there is no return thereto but eternal unity with Brahman., The first three kinds of Yoga prepare the way for the fourth.’ In the Samadhi of Mantra Yoga the state of Mahabhava is attained marked by immobility and speechlessness. In the Samadhi of Hatha Yoga respiration ceases and to outward experience the Yogi is without sign of animation and like a corjpse. In the Samadhi of Laya Yoga described in this book the Yogi has no outer consciousness and is also immersed in the Ocean of Bliss. The Samadhi of Raja Yoga is complete (Chit-svarupa-bhava) and final (Nirvikalpa) Liberation.^ There are, it is said, four states of detachment (Vairagya) from the world ^ corresponding to the four Yogas, the mildest form of Yairagya being the mark of the first or Mantra Yoga and the greatest degree of detachment being the mark of the highest Yoga or Raja Yoga. Another mark of distinction is the prominence given to the mental side. All Yoga is con¬ cerned with mental practices but this is more specially so of Raja Yoga which has been described ’ as the discrimination of the real from the unreal, that is the infinite and enduring from the finite and transient by reasoning with the help of the Upanishads and the recognized systems of Philosophy. The English reader must not however identify it with mere philosophising. It is the exercise of Reason by the morally pure and intellectually great under the conditions and subject to the discipline above described with Vairagya or Renunciation. In the man of Knowledge (Jnilni), Buddhi ’ Baja-Yoga, by Swami Dayftnancia, published by Shrl Bharata Dharma Mahamandala, Benares. ^ ^ Ibid., 19, 20. ® Mridu (intermittent, vague and weak), Madhyama (middling), Adhimatra (high degree when worldly enjoyment even becomes a source of pain), Para (highest when the mind is tui*ned completely from worldly objects and cannot be brought back to them under any circumstances). ’ Ibid., 6. 266 THE SIX CENTRES AND THE &RPENT POWER or Reason holds full sway. Raja Yoga comprises sixteen divisions. There are seyen varieties of Vichara (reasoning) in seven planes of knowledge (Bhumika) called Jnanada, Sannyasada, Yogada, Lilonmukti, Satpada, Anandapada and Paratpara.‘ By exercise therein the Raja-YogI gradu¬ ally effectively practises the two kinds of Dharana,* viz., Prakrityashraya and Brahmashraya dependent on Nature or Brahman respectively. There are three kinds of Dhyana whereby the power of self-realization (Atmapratyaksha) is produced. There are four forms of Sainadhi. There are three aspects of Brahman, viz., Its gross aspect as immanent in the universe known as the Virat Purusha, its subtle aspect as the creator, preserver and dissolver of all this as the Lord (Ishvara) and the supreme aspect beyond that is Sachchi- dananda. Raja Yoga lays down different modes of Dhyana for the three aspects.^ Of the four Samadhis won by these exercises, in the two first or Savichara, there is still a subtle connection with the conscious working or the power of Vichara (reasoning, discernment), but the last two are with¬ out this or Nirvichara. On reaching this fourth state the Raja-Yogi attains Liberation even when living in the body (Jivanmukta) and is severed from the Karmashaya.* In the general view it is only hy Raja Yoga that this Nirvikalpa Samadhi is attained. * Similarly there are seven Bhumikas or planes of Karma, vie.. Vividisha or Shubhechchha, Vicharana. Tanumanasa, Sattapatti, Asamsakli, Padarthabhavini, Turyaga and also seven planes of Worship (tjpasana Bhamika), vie.. Namapara, Rupapara, Vibhutipara, Shaktipara, Qunapara, Bhavapara, Svarupapara. ® See p. 207, ante. * Raja-Yoga, by Dayananda Swami, 19. * The mass of Karma Samskaras in their seed (Bija) state,. VII THEORETICAL BASES OF THIS YOGA This Yoga has been widely affirmed. The following review does not profess to be exhaustive, for the literature relating to KundalinI and Laya Yoga is very great, but includes merely a short reference to some of the Upanishads and Puranas which have come under my notice, and of which I kept a note, whilst engaged in this work.’ It will, how¬ ever, clearly establish that this doctrine concerning the Chakras, or portions of it, is to be found in other Shastras than the Tantras, though the references in some cases are so curt that it is not always possible to say whether they are dealing with the matter in the same Yoga-sense as the work here translated or as forms of worship (Upasana). It is to be noted in this connection that Bhatashuddhi is a rite which is considered to be a necessary preliminary to the worship of a Deva.^ It is obvious that if we understand the Bhutashuddhi to here mean the Yoga practice described, then, with the exception of the Yogi expert in this Yoga, no one would be competent for worship at all. For it is only the accomplished (Siddha) Yogi who can really take Kundalini to the Sahasrara. In the ordinary daily Bhuta¬ shuddhi, therefore, the process is purely a mental or imagi¬ nary one, and therefore forms part of worship or Upasana, and not Yoga. Further, as a form of worship the Sadhaka * There are many others. Some references kindly supplied to me by Mahamahopadhyftya Adityarflma Bhattacharya arrived too late for insertion in the First Edition and have since been inserted. * See Taranga I of the Mantramahodadhi: Devarcha-yogyataprftptyai bhatashuddhim samaoharet. Ii58 SIX OEKTBBS AND THE SERPENT POWER may, and does, adore his Ishtadevata in various parts of his body*. This, again, is a part of Upasana. Some of the Shftstras however, next mentioned, clearly refer to the Yoga process, and others appear to do so. In what are called the earliest Upanishads,^ mention is made of certain matters which are more explicitly described in such as are said by Western orientalists to be of later date. Thus, we find reference to the four states of con¬ sciousness, waking, and so forth; the four sheaths; and to the cavity of the heart as a “soul ” centre. As already stated, in the Indian Schools the heart was considered to be the seat of the waking consciousness. The heart expands during waking, and contracts in sleep. Into it, during dreaming sleep (Svapna), the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti), it also is withdrawn. Reference is also made to the 72,000 Nadls; the entry and exit of the Prana through the Brahmarandhra (above the foramen of Monro and the middle commissure); and “ up- breathing” through one of these Nadis. These to some extent probably involve the acceptance of other elements of doctrine not expressly stated. Thus, the reference to the Brahmarandhra and the “ one nerve ” imply the cerebro¬ spinal axis with its Sushumna, through which alone the Prana passes to the Brahmarandhra; for which reason, apparently, the Sushumna itself is referred to in the Shiva- samhita as the Brahmarandhra. Liberation is finally effect¬ ed by “knowledge”, which, as the ancient Aitareya Aran- yaka says,® “is Brahman”. ‘ For some references from the older Upanishads, see an article by Professor Bhys Davids in J.R.A.S., p. 71 (January, 1899), ” Theory of Soul in Upanishads ”, See also Vol. I of my ” Principles of Tantra,” referring amongst others to Prashna Upanishad, III. 6, 7. * P,- 286 (edited by Arthur Berriedale Keith) of ” Anecdota Oxoniensia THEOEBTICAL BASES OF THIS YOGA 26^ The Hamsa Upanishad' opens with the statement that the knowledge therein contained should be communicated only to the Brahmacharl of peaceful mind (Shanta), self- -controlled (Danta) and devoted to the Guru (Gurubhakta). Narayana, the Commentator, w|io cites amongst other works the Tantrik Compendium the Sharada Tilaka, describes himself as “ one whose sole support is Shruti ” * (Narayanena shrutimatropajivina). The Upanishad (§ 4) mentions by their names the six Chakras, as also the method of raising of Vayu from the Mnladhara—that is, the KundalinI Yoga. The Hamsa (that is, Jiva) is stated to be in the eight-petalled lotus below Anahata * (§ 7) where the Ishtadevata is wor¬ shipped. .There are eight petals, with which are associated certain Vrittis. With the Eastern petal is associated virtu¬ ous inclination (Punye matih); with the South-Eastern, sleep (Nidra) and laziness (Alasya); with the Southern, badness or cruelty (Krura mati); with the South-Western, sinful inclination (Pape manisha); with the Western, vari¬ ous inferior or bad qualities (Krida); with the North-Western, intention in movement or action (Gamanadau buddhih); with the Northern, attachment and pleasurable contentment (Rati and Prlti); and with the North-Eastern petal, manual appropriation of things (Dravyagrahana).* In the centre of this lotus is dispassion (Vairagya). In the filaments is the waking state (Jagrad-avastha); in the pericarp the sleeping ^ Upanishadam Samuchohayah : Anandashrama Series, Vol. XXIX| p. 698. * The Tantra, like every other Indian Shastra, claims to be based on Veda. ’ This lotus is commonly confused with the Anahata. The latter is a Chakra in the spinal column ; the eight-petalled lotus is in the region of the heart (Hrid) in the bpdy. * Lit., " taking of things ”. The translation of this and some of the other Vrittis is tentative. It is not easy in every case to understand the precise meaning or to find an English equivalent. ^0 THE SIX CENTRES AND THE SERPENT POWER state (Svapna ); in the stalk the state of dreamless slumber (Sushupti). Above the lotus is “ the place without support'' (Niralamba pradesha), which is the Tttrlya state. The Commentator Narayana says that the Vritti of the petals are given in the '‘Adhyatmaviveka which assigns them to the various lotuses. In the passage cited from the Hams^ opanishad, they, or a number of these, appear to be collected in the centre of meditation upon the Ishtadevata. In § 9 ten kinds of sound (Nada) are mentioned which have definite physical effects, such as perspiration, shaking, and the like, and by the practice of the tenth kind of Nada the Brahmapada is said to be attained. The Brahma Upanishad ^ mentions in v. 2 the navel (Nabhi), heart (Hridaya), throat (Kantha), and head (Mur- dha), as places (Sthana) “ where the four quarters of the Brahman shine ”, The Commentator Narayana says that the Brahmopanishad, by the mention of these four, indicates that they are the centres from which the Brahman may (according to the method there prescribed) be attained.* Reference is made to the lotuses at these four places, and the mind is spoken of as the “tenth door’*, the other nine apertures being the eyes, ears, nostrils, and so forth. The Dhyanabindu Upanishad* refers to the hearing of the Anahata sounds by the Yogi (v. 3). The Upanishad directs that with Pflraka meditation should be done in the navel on the Great Powerful One (Mahavira) with four arms and of the colour of the hemp flower Vishnu); with Kumbhaka meditate in the heart on the red Brahma seated on a lotus; and with Rechaka think of the three¬ eyed one (Rudra) in the forehead. The lowest of these ^ Anandftshrama Series, Vol. XXIX, p. 825. * It will be observed that the two lower TSmasio centres are not here mentioned. ‘ Ibid., p. 262, THEORETICAL BASES OF THIS YOGA 26l lotuses has eight petals; the second has its head down¬ wards ; and the third, which is compounded of all the Devatas (Sarvadevamaya), is like a plantain flower (vv. 9-12). In V. 13, meditation is directed on a hundered lotuses with a hundred petals each, and tl^n on Sun, Moon, and Fire. It is Atma which rouses the lotus, and, taking the Bija from it, goes to Moon, Fire, and Sun. The Amritanada Upanishad ^ refers to the five elements and above them Ardhamatra—that is, Ajna (vv. 30, 31). The elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vayu Tattva is here). Above this, it is said, is the gate of Liberation (Mokshadvara). It is stated in v. 25 that Prana and Manas go along the way the Yogi sees (Pashyati), which the Commentator says refers to the way Prana enters (and departs from) Muladhara, and so forth. He also gives some Hatha processes. The Kshurika Upanishad ^ speaks of the 72,000 Nadis, and of Ida, Pingala and Sushumna (vv. 14, 15). All these, with the exception of Sushumna, can “ be served by Dhyana Yoga ” (ih.). Verse 8 directs the Sadhaka “ to get into the white and very subtle Nada {Queere Nadi) and to drive Prana Vayu through it ”; and Puraka, Rechaka, Kumbhaka, B,nd Hatha processes are referred to. The Commentator Narayana on v. 8, remarks that Kundali should be heated by the internal fire and then placed inside the Brahmanadi, for which, purpose the Jalandhara Bandha should be employed. The Nrisimhaptirvatapaniya Upanishad ® in Ch. V, v. 2, speaks of the Sudarshana (which is apparently here the Mtlladhara) changing into lotuses of six, eight, twelve, ^ Op. cit„ 48. The Ainfitabindu Upanishad at p. 71 deals generally with Yoga. Vol. XXIX, p. 146. ‘ Anandfishrama Edition, Vpl. XXX, p. 61. 2^2 THE SIX CENTRES AND THE SERPENT POWER sixteeui and thirty-two petals respectively. This corres¬ ponds with the number of petals as given in this work except as to the second. For, taking this to be the Sva- dhishth&na, the second lotus should be one of ten petals. Apparently this divergence is due to the fact that this is the number of letters in the Mantra assigned to this lotus. For in the six-petalled lotus is the six-lettered Mantra of Sudarshana; in the eight-petalled lotus the eight-lettered Mantra of Narayana; and in the twelve-petalled lotus the twelve-lettered Mantra of Vasudeva. As is the case ordi¬ narily, in the sixteen-petalled lotus are the sixteen Kalas (here vowels) sounded with Bindu or Anusvara. The thirty-two-petalled lotus (Ajna) is really two-petalled be¬ cause there are two Mantras here (each of sixteen letters) of Nrisimha and His Shakti. The sixth chapter of the Maitrl Upanishad ‘ speaks of the Nadis ; and in particular of the Sushumna; the pierc¬ ing of the Mandalas Sun, Moon, and Fire (each of these being within the other, Sattva in Fire, and in Sattva Aohyuta); and of Amana, which is another name for Unmani. Both the Yogatattva Upanishad.® and Yogashikha Upa¬ nishad ® refer to Hathayoga, and the latter speaks of the closing of the “ inner door ”, the opening of the gateway of Sushumna (that is, by Kundalini entering the Brahma- dvara), and the piercing of the Sun. The Ramatapaniya Upanishad * refers to various Yoga and Tantrik processes, such as Asana, Dvarapaja, Pithapttja, and expressly men¬ tions Bhntashuddhi, which, as above explained, is the ' Vol. XXIX of same edition, p. 846: see pp. 441, 460, 461, 468, and 460. * S:inie edition. Vol. XXIX, p. 477. ' Idid., p. 488; and as to the passage of Kundalini through the- Brahmadvftra, see p. 486. * Anandfishrama EdituHi, Vol. XXIX, p. 680. THBOKETIOAL BASES OF THIS YOGA 268 purification of the elements in the Chakras, either as an imaginative or real process, by the aid of Kundalin!. I have already cited in the Notes numerous passages on this Yoga from the Shandilya Upanishad of the Atharva- veda, the Varaha and Yogalfundali Upanishads of the Krishna Yajurveda, the Mandalabrahmana Uhanishad of the Shukla Yajurveda, and the Nadabindu Upanishad of the Rigveda.^ The great Devibhagavata Purana (VII. 35, XI. 8) men¬ tions in a full account the six Chakras or Lotuses; the rousing of Kundalini (who is called the Paradevata) in the Muladhara by the manner here described, uniting Jiva therewith by the Hamgsa Mantra ; Bhutashuddhi; the dis¬ solution of the gross Tattvas into the subtle Tattvas, ending with Mahat in Prakriti, Maya in Atma. The Dhara mandala is mentioned, and it and the other Mandalas are described in the manner here stated. The Bijas of Prithivi and other Tattvas are given. Allusion is also made to the destruction of the “ man of sin ” (Papapurusha), in terms similar to those to be found in the Mahanirvana and other Tantras. A remarkable Dhyana of Pranashakti is to be found in this chapter, which reads very much like another which is given in the Prapanchasara Tantra.^ Linga Purana, Part I, Ch. LXXV, mentions the Chakras with their different petals, the names of which are given by the Commentator. Shiva is Nirguna, it says, but for the benefit of men He resides in the body with Uma, and Yogis meditate upon Him in the different lotuses. Chapter XXIII of the Agni Purana, which is replete with Tantrik rituals, magic, and Mantras, also refers to ‘ These Yoga Upanishads have been recently translated as part of “ Thirty Minor Upanishads," by K. Narayanasvami Aiyar (Theosophical Society of Madras. 1914). * See Ch. XXXV, Vol. Ill of my “ Tantrik Texts THE SIX CENTRES AND THE SERPENT POWER the Bhatashuddhi rite wherein, after meditation with the respective Bija Mantras on the navel, heart, and Ajna centres the body of the Sadhaka is refreshed by the flow of nectar. Finally, an adverse critic of this Yoga whom I cite later invokes the authority of the great Shankara, though in fact, if tradition be correct, it is against him. Shankara, in whose Maths may be found the great Tantrik Yantra called the Shrlc^akra, says in his Commentary on vv. 9 and 10 of Ch. VIII of the Bhagavad-Gita: “ First the heart lotus (Anahata) is brought under control. Then, by con¬ quering BhOmi (Muladhara, etc.) and by the upward going Nadi (Sushumna), after having placed Prana between the two eyebrows (see v. 38, Shatchakranirupana), the Yogi reaches the lustrous light-giving Purusha.” On this the Tlka of Anandagirl runs : “ By the Sushumna Nadi between Ida and Pingala. The throat is reached by the same way —the space between the eyebrows. By conquering earth (Bhumi) is meant the process by which the five Bhutas are controlled.’’ Shridhara Svami says: “ By the power of Yoga (Yogabala) Prana must be led along the Sushumna.” And Madhusudana Sarasvati says: “ The upward-going Nadi is Sushumna, and the conquest of Bhumi and the rest is done by following the path indicated hy the Guru; and by the space between the eyebrows is meant the Ajna Chakra. By placing Prana there, it passes out by the Brahmarandhra, and the Jiva becomes one with the Puru¬ sha.” The famous hymn called Anandalaharl (“ Wave of Bliss ”), which is ascribed to Shankara, deals with this Yoga (Shatchakrabheda); and in the thirteenth chapter of Vidyaranya’s Shankaravijaya the six lotuses are mentioned, as also the fruit to be gained by worshipping the Devata in each Chakra.’ ^ See also Anandagirl’s Shankaravijaya and Madhava’s Shankara¬ vijaya (Ch. XI; see also 46., Where' Shrichakra is mentioned). THEORETICAL BASES OF THIS YOGA Pandit R. Ananta Shastri says: ‘ “ Many a great man has successfully worked the Kun- dalinl to the Sahasrara, and effected her union with the Sat and Chit. Of these stands foremost the great and far- famed Shankaracharya, a hunible pupil of one of the students of Gaudapadacharya, the author of the well-known * Subhagpdaya ’ (52 slokas). Having well acquainted him¬ self with the principles contained in this work, Shri Shankaracharya received special instructions based upon the personal experience of his Guru. And adding his own personal experience to the above advantages, he composed his famous work on the Mantra-shastra, consisting of 100 slokas; the first forty-one of these forming the ‘ Ananda- Lahari,’ and the rest forming the ‘ Sauudarya-Laharithe latter apostrophises the Devi as a being who is beauteous from head to foot. “ ‘ Ananda-Lahari’ may be said to contain the quint¬ essence of the Samayachara. The; work is all the more valuable because the author teaches it from personal experi¬ ence. Lengthy commentaries are written on almost every syllable of the text. The value attached to the work may be adequately understood by the following theory. Some hold that Shiva is the real author of ‘ Ananda-Lahari,’ and not Shankaracharya, who was but a Mantradrashta or Rishi —i.e., one who realized the process and gave it to the world. No less than thirty-and-six commentaries on this work are now extant. Among them we find one written by our great Appaya Dikshita. The commentaries are not entirely differ¬ ent, but each has its own peculiar views and theories. “ As for the text of ‘ Ananda-Lahari,’ it contains forty- and-one slokas. According to some commentators, the slokas are 35 in number; some recognize only 30, and . ^ A&andalaharr, 14. ,I have translated this hymn under the title Wave of Bliss.” 266 THE SIX CENTRES AND THE SERPENT POWER ,/ according to Sudhavidyotini and others only the following slokas constitute, the text of ‘ Ananda-Lahari 1—2, 8—9, 10—11, 14—21, 26—27, 31—41. In my opinion, also, the last statement seems to be correct, as the other slokas treat only of Prayogas (applications of Mantras) for worldly purposes.^ Only a few of these Prayogas are recognized by all the commentators; while the rest are passed over as being entirely Karmic. “ As has been I’emarked already, ‘ Ananda-Lahari ’ is but an enlargement of the work called Subhagodaya by Gaudapada, who is the Guru of the author’s Guru. That work gives only the main points, without any of the charac¬ teristic admixture of illustrations, etc., above noticed. “ Of all the commentaries on ‘ Ananda-Lahari ’ Lak- shmidhara’s seems to be the most recent; yet in spite of this it is the most popular, and with reason, too. Other commentaries advocate this or that aspect of the various philosophical schools ,* but Lakshmidhara collates some of the views of others, and records them side by side with his own. His commentary is in this way the most elaborate. He sides with no party ; ^ his views are broad and liberal. All schools of philosophers are represented in his com¬ mentaries. Lakshmidhara has also commented on many other works on Mantrashastra, and is consequently of much high repute. So his commentaries are as valuable to both ‘ Ananda-Lahari ’ and ‘ Saundarya-Lahari ’ as Sayana’s are to the Vedas. “ Lakshmidhara seems to have been an inhabitant of Southern India; the observances and customs he describes all point to this conclusion; the illustrations he adduces ‘ Thus, vv. 18,18,19 are said to treat of Madaua-prayoga—that is, application for the third Purushftrtha or K&ma (desire). * He seems to be adverse to the Uttara or Northern Kauia School. —^A.A. THEORETICAL BASES OF THIS YOGA smack invariably of the South, and even to this day his views are more followed in the South than in the North. He has also written an elaborate commentary on Gauda- pada's Subhagodaya. The references to that in the com¬ mentary to this work, and the commentator’s apology here and there for repeating what he has written on the former occasion, lead to the inference that the author had for his life-work the commentary on the original book. “ Achyutananda’s commentaries are in Bengali char¬ acters, and are followed as authority in Bengal even to this day.’ Various commentaries are followed in various places but few have risen to be universally accepted, “ There are only three or four works treating of Prayoga (application); I have had access to all of them. But here I have followed only one of them, as being the most prominent and important. It comes from an ancient family in Conjee- veram. It contains 100 slokas. The Yantras (figures) for the Mantras contained in the slokas, the different postures of the worshipper, and similar prescriptions, are clearly de¬ scribed in it to the minutest detail. “ There seems to be some mystical connection between each si oka and its Bijakshara.* But it is not intelligible, nor has any of the Prayoga Kai*tas ■* explained the same. “ The following is a list of commentaries written upon ‘ Auanda-Lahari’; some of them include ‘ Saundarya-Lahari' also; “ 1. ‘ Manorama,’ a Commentary. 2. A commentary by Appaya Dikshita (Tanjore Palace Library). 3. ‘ Vishnupakshl.’ Perhaps this may be the same as No. 14 given below. 4. By Kavirajasharman—about 3,000 granthas (Deccan College Library). 6. ‘ ManjubhashanI, ’ by Krishnacharya, the son ’ I have followed this commentary also in my “ Wave of Bliss”.—A.A. * Bija or root-mantra.—A. A. * Those writers who deal with the practical application.—A. A. ^68 THE SIX CENTRES AND THE SERPENT POWER of Vallabhaoharya—slokas about 1,700. He says in his Introduction that Sii Shankaraoharya praised the Brahma- shakti called KundalinI when he was meditating on the banks of the Ganges. He gives the purport of this work in his first sloka: ‘ I praise constantly the Kundalini, who creates innumerable worlds continuously, though She is like a filament of the lotus, and who resides at the root of the tree (Muladhara) to be roused and led {to Sahasrara).’ This is popular in the Bengal Presidency. 6. Another Commentary, called ‘ Saubhagyavardhana,’ by Kaivalayasharma. The Adyar Library has a copy of it. This is popular throughout India, so we can get as many MSS. of the same as we require from different places. It contains about 2,000 granthas. 7. By Keshavabhatta. 8. ^ Tattvadipika,’ by Gangahari, a small Commentary based on Tantrashastra. 9. By Gangadhara. 10. By Gopiramanatar- kapravachana—granthas about 1,400. Seems to be of recent origin. 11. Gaurlkantasarvabhaumabhattacharya—granthas about 1,300. Of recent origin. 12. By Jagadlsha. 13. By Jagannatha Panchanana. 14. By Narasimha—granthas 1,500. The chief peculiarity of this commentary is that it explains the text in two different ways, each sloka being applicable to Devi and Vishnu at the same time. Though some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devi alone, and not to the different Devatas. 15. ‘Bha- varthadlpa,’ by Brahmananda*—granthas about 1,700. 16. By Mallabhatta. 17. By Mahadevavidyavagisha. 18. By Madhavavaidya (Deccan College Library). 19. By Rama- ohandra—granthas about 3,000 (Deccan College Library). 20. By Ramanandatirtha. 21. Lakshmidhara’s; which is ' ' This is the celebrated Bengali Paramahamsa guru of Purnananda Bvami, author of the Shatchakranirupana. BrahmAnanda was the author of the celebrated ShaktanandataranginT.—A. A. THEORETICAL BASES OF THIS YOGA well known to the public, and needs no comment. This has been brought out excellently in Deva Nagara type by the Mysore Government lately. 22. By Yishvambhara. 23. By Shrikanthabhatta. 24. By Rama Suri. 25. By Dindima (Adyar Library). 26. By Ramachandra Misra—granthas about 1,000 (Deccan College Library). 27. By Achyutananda (printed in Bengali characters). 28. Sadashiva (Govern¬ ment Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras). 30. By Shrirangadasa. 31. By Govinda Tarkavagisha Bhatta- charyaj—granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god MahMeva specially incarnated as Shankaracharya to promulgate the science of Shiividya. 32. SudhavidyotinI, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravara- sena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devi by this hymn, and, pleased with it, the Devi fostered and took care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote SudhavidyotinI, after being fully initiated into this mystic Shastra, Shrividya. The account, however, appears to be rather fantastic. This MS. I got from South Malabar with much, difficulty. It gives the esoteric meaning of the verses in ‘ Ananda-Lahari,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important. “ Besides the above commentaries, we do not know how many more commentaries there are upon this hymn.” ^70 THE SIX OBNl'RES AND THE SERPENT POWER The celebrity of “ Anandalahari ” and the great number of commentaries upon it are proof of the widespread and authoritative character of the Yoga here described. To conclude with the words of the Commentator on the Trishatl: “ It is well known in Yoga-Shdstras that nectar (Amrita) is in the head of all breathing creatures (Prani), and that on Eundall going there by the Yoga-path which is moistened by the current of that nectar Yogins become like Ishvara.” * The Chakras, however, mentioned are not always those of the body above stated, as would appear from the following account, which, it will be observed, is peculiar, and which is taken from the Shatchakra Upanishad of the Atharvaveda.® Apparently reference is here made to cosmic centres in the worship of the Vishnu Avatara called Nrisimha. “ Om. The Devas, coming to Satyaloka, thus spoke to Prajapati, saying, ‘Tell us of the Narasimha® Chakra’, (to which he replied); There are six Narasimha Chakras. The first and second have each four spokes ; the third, five ; the fourth, six; the fifth, seven; and the sixth, eight spokes. These six are the Narasimha Chakras. Now, what are their names (that is what you ask). They are Achakra,* Suchakra,'’ Mahachakra,® Sakalaloka-rakshana-chakra,^ Dyuchakra,*^ Asurantaka-chakra.” These are their respective names. [1] Sarvesham praninam shirasi amritam asti iti yogamargena kunda- linlgamane tatratya tatpravahaplutena yoginam Tshvarasamyam jayate iti yogashastreshu prasiddham (Comm. v. l). * Bibliotheca Indioa, ed. Asiatic Society (1871). The notes’are from the Commentary of Narayana. * The man-lion incarnation of Vishnu. ‘ Anandatma^; in the self of Ananda (bliss). *iOood, pel feet. Lustrous (Tejomaya). The Chakra which by the Shaktis of Jnana and Kriya protects all regions (Loka). ’ The Chakra of the path reached by Yoga. * The Chakra which is the death of all Asuras, or liars. THEOBETIOAL BASES OF THIS YOGA 27i “ Now, what are the three circles (Balaya) ? These are inner, middle and outer.^ The first is Bija; ® the second, Narasimha-gayatri; ^ and the third, or outer, is Mantra. Now, what is the inner circle ? There are six such (for each Chakra has one); these are the Narasimha, Mahalakshmya, Saras vat a, Kamadeva, Pranava, Krodhadaivata (Bijas), respectively.* These are the six interior circles of the six Narasimha Chakras. [2] “ Now, what is the middle circle ? There are six such. To each of these belong Narasimhaya, Vidmahe, Vajra- nakhaya, Dhimahi, Tannah, Simhah prachodayat, respec¬ tively.'^ These are the six circles of the six Narasimha Chakras. Now, what are the six outer circles ? The first is Anandatma, or Achakra; the second is Priyatma or Suchakra; the third is Jyotiratnia or Mahachakra; the fourth is Mayatma or Sakala-loka-rakshana Chakra; the fifth is Yogatma or Dyuchakra; and the sixth is Samaptatma or Asurantakachakra. These are the six outer circles of the six Narasimha Chakras.'^ [3] * That is, each Chakra has three divisions—inner, middle, and outer ; or Bija, Narasimha Gayatrl, Mantra. “ The root Mantra, which in this case or those given in the next note but one. * That is, the Mantra. Narasimhaya vidmahe vajranakhaya dhima¬ hi tannah simhah prachodayat. (May we contemplate on Narasimha, may we meditate on his Vajra-like claws. May that man-lion direct us.) ^ That is, the following Bijas : Kshaum (in Achakra); Shrim, His Shakti (in Suchakra); Aim (in Mahachakra); Klim (in Sakalalokarak- shana-chakra); Om (in Dyuchakra); and Hum (in Asurftntakachakra). That is, to each of them is assigned the several parts of the Nara¬ simha-gayatri above-mentioned. ® The Atma as bliss, love, light or energy, Maya, Yoga, and the con¬ cluding Chakra which is the destruction of all Asuras. 272 THE SIX CENTRES AND THE SERPENT POWER “ Now, where should these be placed ? ' Let the first bo placed in the heart; ® the second in the head; ^ the third at the site of the crown-lock * (Shikhayam); the fourth all over the body; ® the fifth in all the eyes ® (Sarveshu netreshu) and the sixth in all the regions^ (Sarveshu desheshu). [4] “ He who does Nyasa of these Narasimha Chakras on two limbs becomes skilled in Anushtubh,® attains the favour of Lord Nrisimha, success in all regions and amongst all beings, and (at the end) Liberation (Kaivalya). Therefore should this Nyasa be done. This Nyasa purifies. By this one is made perfect in worship, is pious, and pleases Nara¬ simha. By the omission thereof, on the other hand, the favour of Nrisimha is not gained nor is strength, worship, nor piety generated. [5] “ He who reads this becomes versed in all Vedas, gains capacity to officiate as priest at all sacrifices, becomes like one who has bathed in all places of pilgrimage, an adept in all Mantras, and pure both within and without. He be¬ comes the destroyer of all Rakshasas, Bhutas, Pishachas, Shakinis, Pretas, and Vetalas.® He becomes freed of all fear; therefore should it not be spoken of to an unbeliever.” [6] ‘ That is, how should Nyasa be done ? That is explained in the text and following notes where the Nyasa is given. “ Kshaum Narasimhaya achakraya Snandatmane svaha hridayaya namah. * Shrim vidmahe suchakraya priyatmanesvaha shirase svaha. * Aim vajranakhaya raahachakraya jyotiratinane svaha shikhayai vashat. * Klim dhimahi sakala-loka-rakshana-ohakraya mayatmane svaha kavachaya ham. ® Om tanno dyuchakraya yogatmane svaha netratrayaya vaushat. ^ Haum nrisimhah prachodayat asurantaka-chakraya satyatmane sv^ha astraya phat. ® That is, he becomes capable of speech—a poet. He knows the beginning and end of all things and is able to explain all things. ® Various forma of terrifying and malignant spiritual influences. That is, not to one who is not competent (Adhikarl) to receive this knowledge. ■ Here ends the Atharvaroiya iS/ia^chakropanifi/tat. THEORETICAL BASES OF THIS YOGA Notwithstanding the universal acceptance of this Yoga, it has not escaped some modern criticism. The following passage in inverted commas is a summary* of that passed by an English-educated ® Guru from one of whose disciples I received it. It was elicited hy the gift of the Sanskrit text of the works here translated: “Yoga as a means to liberation is attained by entry tjhrough the doors of Jnana (Knowledge) and Karma (Action). Yoga is doubtless bliss, for it is the union of the Jivatma with the Brahman who is Bliss (Ananda). But there are various forms of Bliss. There is, for instance, physical bliss, gross or subtle as it may be. It is a mistake to suppose that because a method of Yoga procures bliss it therefore secures liberation. In order that we be liberated .we must secure that particular Bliss which is the Brahman. Some centuries ago, however, a band of Atheists the Buddhists) discovered the doctrine of the Void (Shunyavada), and by a false display of a new kind of Nirvana Mukti locked .up these two doors which gave entry to liberation. To-day these doors are secured by three padlocks. The first is the doctrine that by faith one attains Krishna, but where there is argument (Tarka) He is far away. The second is the error of the Brahmos, who in Western fashion think that they can control the formless, changeless Brahman by shut¬ ting their eyes in church and repeating that He is the merciful, loving Father who is ever occupied with our good, ^nd that if He be flattered He will be pleased; for worship (Upasana) is flattery. The third is the opinion of those to whom all religious acts are nothing but superstition; to * If my summary, taken from the Bengali, points the piteous acer¬ bities of the original, the critic would, I am sure, not complain. * It is always important to record such a fact, for it generally in¬ fluences the outlook on things. In some cases the mind is so Wester¬ nized that it is unable to correctly appreciate ancient Indian ideas. 274 THE SIX CENTRES AND THE SERPENT POWER whom self-interest is the only good, and whose pleasure it is to throw dust into the eyes of others and secure the praise of those whom they have thus blinded. Vishnu, in order to cause the disappearance of the Vedas in the Kali age, manifested as the atheist Buddha, and allowed various false doctrines, such as that of the Arhatas, to be proclaimed. Rudra was affected by the sin of destroying the head of Brahma. Then he began to dance, and a number of Uch- chhishta (or low malignant) Rudras whose deeds are never good, issued from His body. Vishnu and Shiva asked each other, ‘ Can we do these people any good ? ’ Their partial manifestations then promulgated Shastras opposed to the Vedas, fitted for the atheistic bent of their minds, that they might haply thereby rise through them to higher things. God fools the wicked with such Scriptures. We must now, however, discriminate between Shastras. It is not because it is said in Sanskrit ‘ Shiva says ’ (Shiva uvacha) that we should accept all which follows this announcement. All that is opposed to Veda and Smirti must be rejected. Of the enemies of the Vedas * for whom such Shastras were de¬ signed, some became Vaishnavas, and others Shaivas. One of such Scriptures was the Tantra with a materialistic Yoga system called Shat chakra-Sadhana, which is nothing but a trickery on the part of the professional Gurus, who have not hesitated also to promulgate forged scriptures. ‘ The very mention of Tantrik Shastra fills us with shame.’ The Shat- chakra Sadhana is a mere obstruction to spiritual advance¬ ment. The Bliss which is said to be attained by leading Kundali to the Sahasrara is not denied, since it is affirmed by those who say they have experienced it. But this Bliss (Ananda) is merely a momentary superior kind of physical ‘ This no Tantrik would, I think, admit. He would say that it is ignorance (Avidya) which sees any differences between Veda and Agama, The critic re-echoes some Western criticisms. THEORETICAL BASES OF THIS YOGA 275 Bliss which disappears with the body, and not the Bliss which is Brahman and liberation. Moksha is not to be got by entering the Sahasrara, but in leaving it by piercing the Brahmarandhra and becoming bodiless.* “ The Tantrik seeks to remain in the body, and thus to obtain liberation cheaply, just as the Brahmos and Members of the Arya Samaja have become Brahmajnanis <knowers of the Brahman) at a cheap price. Nectar, too, is cheap with the Tantriks. But what is cheap is always worthless, and this shows itself when one attempts to earn some fruit from one’s endeavours. ‘ And yet all men are attracted when they hear of Shat chakra.’ Many are so steeped in Tantrik faith that they can find nothing wrong with its Shastras. And the Hindu now-a-days has been put in such a maze by his Tantrik Gurus that he does not know what he wants. For centuries he has been accustomed to the Tantrik Dharma,^ and his eyes are therefore not clear enough to see that it is as truly unacceptable to a Hindu as it is to a Mussalman. In fact, these persons (for whose benefit this Guru makes these remarks) are full of Mlechchhata,^ though, after all, it must be admitted to be some advance for such a creature as a Mlechchha to adhere even to Tantrik doctrine. For bad as it is, it is better than nothing at all. All the same, the Gurus delude them with 1 It is true that complete Mukti or Kaivalya is bodiless (Videha). But there is a Mukti in which the Yogi retajns his body (Jivanmukti). In truth, there is no “ leaving ”, for Atma, as Shankara says, does not come and go. * This, at any rate, attests its wide pervasiveness. ^ This is a contemptuous term which has descended from the days when the stranger was looked on as an object of enmity or contempt. Just as the Greeks and Chinese called anyone not a Greek or a Chinese a “ barbarian, ” so Hindus of the Exoteric School call all non-Hindus, whether aboriginal tribes or cultivated foreigners, Mlechchhas. Mlech- chhata is the state of being a Mlechchha. It is to the credit of the Shakta Tantra that it does not encourage such narrow ideas. 276 THE SIX CENTRES AND THE SERPENT POWER their fascinating talk about Shatchakra. Like a lot of the present-day advertisers, they offer to show their so-called ? Lotuses’ to those who will join them. Men are sent to- collect people to bring them to a Dikshaguru (initiator^ In this respect the Tantriks act just like coolie recruiters for the teahgardens.' The Tantrik says there are really ‘ Lotuses ’ there ; but if the Lotuses are really there, why are we not told how we may see them ? ^ And there also are supposed to be Devatas, Dakinis, Yoginis, ‘ all ready at every moment for inspection And, then, how material it all is! They speak of a Parashiva above Shiva, as if there was more than one Brahman."* And, then, the nectar is said to be of the colour of lac. Well, if so, it is a gross (Sthula) and perceptible thing; and as a doctor can then squeeze it out there is no need for a Guru.® In short, the Tantrik Shatchakra is nothing but ‘ a sweet in the hands of a child ’. A child who is wayward is given a sweet to keep him quiet. But if he has sense enough to know that the sweet is given to distract him, he throws it away, and finds the key to the locked doors of Yoga, called Karma and Jnana. This process of Yoga was expelled from Hindu society centuries ago. For nearly 2,600 years ago Shankara,®^ * These wander about India persuading the villagers to go and work on the tea-gardens, to which they are then conveyed by means which, to say the least, are not always admirable. Truth makes it necessary to state that the allegation that the Gurus employ agents to secure followers is baseless. The Gurus of the. right type as a matter of fact are very particular about the competency of the would-be disciple. * The books and the Gurus claim to do so. * It is not a peep-show open to any. Only those are said to see who have mastered the great diMculties in this path. * There is one Brahman with his aspects. ‘ This nectar is in the body. What is perceptible is not alwaya such a gross thing b,b those with which medicine is concerned. * This is the Indian tradition as to the philosopher’s date. THEORETICAL BASES OF THIS YOGA when destroying atheism, exterminated also Shatchakra- yoga/ Shankara then showed the worthlessness of the Tantras. They are again to-day attempting to enter Hindu society, and must be again destroyed.” The writer of the note thus summarized omitted to notice or perhaps was unaware that the Chakras are men¬ tioned in the Upanishads, but endeavoured to meet the fact that they are also described in the Puranas by the allegation that the Pauranik Chakras are in conformity with the Vedas, whereas the Tantrik Chakras are not. It is admitted that in the Shiva Purana there is an account of the six centres, but it is said that they are not there alleged to actually exist, nor is anything mentioned of any Sadhana in connec¬ tion with them. They are, it is contended, to be imagined only for the purpose of worship. In external worship Devas and Devis are worshipped in similar Lotuses. The Puranas, in fact, according to this view, convert what is external worship into internal worship. If, according to the Purana, one worships an interior lotus, it is not to be supposed that there is anything there. One is worshipping merely a figment of one’s imagination, though it is curious to note that it is said that this figment secures certain advantages to the worshipper and the latter must commence, according to this critic, with the Chakra which he is qualified to worship. It is not obvious how any question of such com¬ petency arises when each of the Chakras is imagined only. Attention is drawn to the fact that in the Linga Purana there is nothing about the rousing of Kundali, the piercing of the six centres, the drinking of nectar, and so forth. The Purana merely says, “ Meditate on Shiva and Devi in the ’ When Shankara disputed with the Kapalika Krakacha, the latter invoked to his aid the fierce form of Shiva called Bhairava. But on Shankara’s worshipping the God, the latter said to Krakacha, ‘ Thy time has come,’ and absorbed His devotee into Himself. See Madhava’s Shankaravijaya, Ch. XV. 278 THE SIX CENTRES AND THE SERPENT POWER different lotuses.” There is, it is thus contended, a radical difference between the two systems. “ In the Pauranik description of the Chakras everything is stated clearly,*: but with the Tantrik all is mystery, or else how indeed,, except by such mystification, could they dishonestly carry on their profession as Gurus ? ” Buddhists may dispute this critic’s understanding of their Shtlnyavada, as Tantriks will contest his account of the origin of their Shastra. The Historian will call in question the statement that Shankara* abolished the Tantra. For, according to the Shankaravijaya, his action was not to abolish any of the sects existing at his time, but to reform and establish bonds of unity between them, and to induce them all through their differing methods to follow a common ideal. Thus, even though Krakacha was absor¬ bed into his God, the extreme Tantrik sect of Kapalikas which he represented is said to have continued to exist with Shankara’s approval, though possibly in a modified form, under its leader Vatukanatha. The Brahmos, Arya- samaja, Vaishnavas, and Shaivas, may resent this critic’s remarks so far as they touch themselves. I am not here concerned with this religious faction, but will limit the following observations in reply to the subject in hand : The criticism, notwithstanding its “pious” acerbity against forms of doctrine of which the writer disapproved, contains some just observations. I am not however here concerned to establish the reality or value of this Yoga method, nor is proof on either of these points available except through actual experiment and experience. From a doctrinal and historical point of view, however, some reply may be made. It is true that Karma with Jnana are means for the attainment of Moksha. These and Bhakti (devotion) which may partake of the character of the first or the second,. ^ See anU, p. 277. THEORETICAL BASES OF THIS YOGA according to the nature of its displaj^’ are all contained in the eight processes of Yoga. Thus, they include Tapas, a form of Karma yoga,** and Dhyana, a process of Jnana yoga. As has been pointed out, the “ eight-limbed ” Yoga (Ashtangayoga) includes Hatha processes, such as Asana and Pranayama. What Hathayogis have done is to develop the physical or Hatha processes and aspect. The true view of Hathavidya recognizes that it is an auxiliary of Jnana whereby Moksha is obtained. It is also obviously true that all Bliss is not Moksha. Ananda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating Bliss. Similarly, Hatha- yoga processes may secure various forms of gross or subtle bodily Bliss which are not The Bliss. There is, however, a misunderstanding of the system here described when it is described as merely materialistic. It has, like other forms of Yoga, a material side or Hatha aspect, since man is gross, subtle, and spiritual; but it has a Jnana aspect also. In all Yoga there is mental exercise. As the Jiva is both material and spiritual, discipline and progress in both the aspects is needed. Kundali is aroused by Mantra, which is a form of Consciousness (Chaitanya). “ It is he whose being is immersed in the Brahman,” who arouses the Devi Kundali by the Mantra Htimkara (v. 60), The Devi is Herself Shuddha Sattva ^ (v. 51). “ The wise and excellent Yogi, wrapt in Samadhi and devoted to the ' Thus, the offering of flowers and the like to the Divinity partakes of the nature of Karma; whilst Bhakti in its transcendental aspect, in which by love of the Lord the devotee is merged in Him, is a form of Samadhi. * When, however, we deal with what are called the three Kandas — viz.. Karma, Upasana, and JnAna—Tapas and the like practices form part of Upasana Kanda. The above definition is for the purposes of Yoga classification only. * Sattva, Atisattva, Paramasattva, Shuddhasattva, and Vishuddha* sattva, are five different forms of Chaitanya. 280 THE SIX CENTRES AND THE SERPENT POWER Lotus Feet of his Guru, should lead Kulakundali along with Jiva to Her Lord the Parashiva in the abode of Liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarupa Bhagavatl (that is, the Devi whose substance is Consciousness itself); and as he leads Kulakundali he should make all things absorb in Her.” Meditation is made on every centre in which She operates. In the Ajna centre Manas can only unite with and be absorbed into Kundalini by becoming one with the Jnana-shakti which She is, for She is all Shaktis. The Laya-yoga is therefore a combination of Karma and Jnana. The former mediately and the latter directly achieves Moksha. In the Ajna is Manas and Om, and on this the SMhaka meditates (v. 33). The SMhaka’s Atma must be transformed into a meditation on this lotus (v. 34). His Atma is the Dhyana of Om, which is the inner Atma of those whose Buddhi is pure. He realizes that he and the Brahman are one, and that Brahman is alone real (Sat) and all else unreal (Asat). He thus becomes an Advaitavadi, or one who realizes the identity of the indi¬ vidual and universal Self {ib.). The mind (Chetas) by 'repeated- practice (Abhyasa) is here dissolved, and such •practice is mental operation itself (v. 36). For the Yogi ♦meditating on the Mantra whereby he realizes the unity of Prana and Manas closes the “ house which hangs with¬ out support ”. That is, he disengages the Manas from all contact with the objective world (v. 36), in order to attain the Unmani Avastha. Here is Paramashiva. The Tantrik does not suppose that there are several Shivas in the sense of several distinct Deities. The Brahman is one. Rudra, Shiva, Paramashiva, and so forth, are but names for differ¬ ent manifestations of the One. When it is said that any Devata is in any Chakra, it is meant, that that is the seat of the operation of the Brahman, which operation in its THEORETICAL BASES OF THIS YOGA Daiva aspect is known as Devata. As these operations vary, so do the Devatas. The Hamsah of the Sahasrara contains in Himself all Devatas (v. 44). It is here in the Ajna that the Yogi places at the time of death his Prana and.enters the supreme Purusha, “who was before the three worlds, and who is known by the Vedanta ” (v. 38). It is true that this action, like others, is accompanied by Hatha processes. But these are associated with medita¬ tion. This meditation unites Kundalini and Jivatma with the Bindu which is Shiva and Shakti (Shivashaktimaya), and the Yogi after such union, piercing the Brahmarandhra is freed from the body at death and becomes one with Brahman {ih.). The secondary causal body (Karanavantara Sharira) above Ajna and below Sahasrara is to be seen only through meditation (v. 39), when perfection has been obtain¬ ed in Yoga practice. V. 40 refers to Samadhi Yoga. Passing to the Sahasrara, it is said, “ well concealed and attainable only by great effort, is that subtle ‘ Void ’ (Shunya) which is the chief root of Liberation ” (v. 42.) In Paramashiva are united two forms of Bliss (v* 42)—namely, Kasa or Paramananda Rasa (that is, the bliss of Moksha) and Virasa (or the bliss which is the product of the union of Shiva and Shakti). It is from the latter union that there arise the universe and the nectar which floods the lesser world (Kshudrabrahmanda), or the body. The ascetic (Yati) of pure mind is instructed in the knowledge by which he realizes the unity of the Jivatma and Paramatma (v. 43). It is “ that most excellent of men who has controlled his mind (Niyatanija-chitta)—that is, concentrated the inner faculties (Antahkarana) on the Sahasrara, and has known it—who is freed from rebirth,” and thus attains Moksha (v. 45), He becomes Jivanmukta, remaining only so long in the body as is necessary to work out the Karma, the activity of which has already commenced—just as a THE SIX CENTRES AND THE SERPENT POWER revolving wheel will yet run a little time after the cause of its revolving has ceased. It is the Bhagavati Nirvana-Kala who grants divine liberating knowledge—that is, Tattva- jnana, or knowledge of the Brahman (v. 47). Within Her is Nityananda, which is “ pure Consciousness itself ” (v. 49),. and “ is attainable only by Yogis through pure Jnana ” (ib.). It is this Jnana which secures liberation (ib.). The Maya Tantra says : “ Those who are learned in Yoga say that it is the unity of Jiva and Atma (in Samadhi). According to the experience of others, it is the knowledge (Jnana) of the identity of Shiva and Atma. The Agamavadis say that knowledge (Jnana) of Shakti is Y^oga. Other wise men say that the knowledge (Jnana) of the Purana Purusha is Yoga;; and others again, the Prakritivadis, declare that the know¬ ledge of the union of Shiva and Shakti is Yoga ” (v. 57). “ The Devi, by dissolving Kundalini in the Parabindu, effects the liberation of some Sadhakas through their medi¬ tation upon the identity of Shiva and Atma in the Bindu. She does so in the case of others by a similar process and by meditation (Chintana) on Shakti. In other cases this is done by concentration of thought on the Paramapurusha, and in other cases by the meditation of the Sadhaka on the union of Shiva and Shakti ” (ib.). In fact, the wor¬ shipper of any particular Devata should realize that he is one with the object of his worship. In Pranava worship, for instance, the worshipper realizes his identity with the Omkara. In other forms of worship he realizes his identity with Kundalini, who is embodied by the different Mantras worshipped by different worshippers. In short, Jnana is Kriyajnana and Svartipajnana. The latter is direct spiritual experience. The former are the meditative processes lead¬ ing to it. There is here Kriyajnana, and when Kundalini unites with Shiva She gives Jnftna (Svarapa), for Her nature (Svartipa), as also His, is that. THEORETICAL BASES OF THIS YOGA After union with Shiva, Kundalini makes Her return journey. After She has repeatedly' gone to Him, She makes a journey from which, at the will of the Yogi, there is no return. Then the Sadhaka is Jivanmukta. His body preserved until such time as the active Karma is exhausted, when he can achieve bodiless (Videha) or Kaivalya Mukti (supreme Liberation). “ The revered Lord Preceptor ”— that is, Shankaracharya—in his celebrated Anandaiaharl thus hymns Her return (v. 58): “ Kuharini, Thou sprinklest all things with the stream of nectar which flows from the tips of Thy two feet; and as Thou returneth to Thine own place. Thou vivifiest and makest visible all things that were aforetime invisible; and on reaching Thy abode Thou resumest Thy snake¬ like coil and sleepest.” That is, as Her passage upward was Layakrama (dissolution of the Tattvas), so Her return is Srishtikrama (re-creation of the Tattvas). V. 54 says that the Yogi who has practised Yaina and Niyama and the like (that is, the other processes of Ashtangayoga, including Dhyana with its resulting Samadhi), and whose mind has been thus controlled, is never again reborn. Gladdened by the constant realization of the Brahman, he is at peace. Whether the method above described be or be not effectual or desirable, it must be obvious upon a perusal of the text, which gives an explanation of it, that the Yoga which the author aftirms to be the cause of Liberation is not merely material, but that it is the arousing of the Power (Jivashakti) of the World-Consciousness (Jagachchaitanya) which makes man what he is. The Yogi thus does claim to secure the bliss of Liberation by making entry thereto through the doors of Karma and Jnanayoga. ^ This is necessary in order that the aptitude be attained. By repetition the act becomes natural, and its result in the end becomea permanent. THE SIX CENTRES AND THE SERPENT POWER A Brahmo Author ^ who is so little favourable to the Tantra as to describe the difference between it and the Veda as being “ as great as that which exists between the Netherworld (Patala) and Heaven (Svarga) does not deny the efficiency of the Tantrik Shatchakra Sadhana, but con¬ trasts it with the Vaidika Gayatrl Sadhana in an account of the two methods which I here summarise in inverted commas. “ The Chakras (the existence of which is not disputed) are placed where the nerves and muscles unite.” “ The Ajna is the place of the Command. This manifests in the opera¬ tion of Buddhi. If the command is followed, the Sadhaka becomes pure of disposition (Bhava) and speech. Speech displays itself in the throat, the region of the Vishuddha. The next lower Chakra is called Anahata because of its con¬ nection with Nada, which is self-produced in the heart. The Vayu in Anahata is Pranashakti. Here when free from sin one can see the Atma. Here the Yogi realizes ‘ I am He’. Fire is at the navel. The seat of desire is at the root of the Svadhishthana. In the lowest lotus the Muladhara are the ' Gayatrlmulaka Shatchakrer vyakhyana o sadhana (Mangala Ganga Mission Press). * The unorthodox author cited, quoting the saying that “ to attain Siddhi (fruition) in Shruti (study and practice of ordinances of the Vedas) the Brahmana should follow the Tantra,” asks, in conformity with his views on the latter Shastra, *' How can those who are divorced from Veda get Siddhi in Shruti ? ” This echoes a common reproach, that the Tantra is opposed to the Vedas which the Shastra itself denies! The Kularnava Tantra speaks of it, on the contrary, as Vedatmaka Of course it is one question to claim to be based on Veda and another whether a particular Shastra is in fact in accordance with it. On this the Indian schools dispute, just as the Christian sects differ as to the Bible which all claim as their basis. ® This definition is inaccurate. As explained later, the physical ganglia are merely gross correspondences of the subtle vital Chakras which inform them. THEORETICAL BASES OF THIS YOGA three Shaktis of Jiva—namely, Ichohha, Kriya, and Jnana— in an unconscious unenlivened state. The SMhaka by the aid of the Paratma as fire (Agni) and air (Vayu) ’ awakens these three forces (Shaktis) and ultimately by the grace of the Paratma he is united, with the Turlya Brahman.” “ In days of old Sadhana commenced at the MQladhara Chakra; that is, those who were not Sadhakas of the Gayatrl-Mantra commenced from below at the lowest centre. There was a good reason for this, for thereby the senses (Indriya) were controlled. Without such control purity of disposition (Bhava) cannot be attained. If such purity be not gained, then the mind (Chitta) cannot find its place in the heart; and if the Chitta be not in the heart there can be no union with the Paratma. The first thing, there- foi*e, which a Sadhaka has to do is to control the senses. Those who achieved this without fixing their minds on the Lord (Ishvara) had to go through many difficult and painful practices (such as the Mudras, Bandhas, etc., mentioned later) which were necessary for the control of the Indriyas and of the action of the Gunas. All this is unnecessary in the Gayatrl Sadhana or method. It is true that the senses should be controlled in the three lower centres (Chakras)—this is, cupidity (Lobha) in the Mula- dhara, lust (Kama) in the Svadhishthana at the root of the genitals, and anger (Krodha) at the navel. These three passions are the chief to set the senses in motion, and are the main doors to Hell. The way, however in which control should be effected is to place the Chitta (mind) on Satta (existence) of Paramatma in these Chakras. The ’ The Author here refers to the processes subsequently described, whereby air is indrawn and the internal fires are set ablaze to rouse the sleeping serpent. The Paratma is the Supremo Atma. * This observation suggests a line of thought which is of value. Some pursue the path of devotion (Bhakti), but what of those who have it not or in less degree ? 286 THE SIX CENTRES AND THE SERPENT POWER Chitta should be taken to each of these three lowest centres and controlled, whereby these passions which have their respective places at those centres are controlled. When¬ ever, therefore, the senses (Indriya) get out of control fix the Chitta (mind) on the Parainatma in the particular Chakra.” [To give the above an English turn of thought; if, say, anger is to be controlled, carry the mind to the navel, and there meditate upon the existence of the Supreme One (Paramatma) in this centre, not merely as the Supreme without the body and within the body, but as embodied in that particular part of it; for that is Its manifestation. The result is that the passionate activity of this centre is sub¬ dued ; for its functioning is attuned to the state of the Atma which informs it, and both the body and mind attain the peace of the Atma on which the self is centred.'] “ Having thus controlled the senses, the Gayatrl Sa- dhana commences, not at the lowest, but at the highest, of the six centres—namely, the Ajna between the eyebrows. There is no necessity for the difficult and painful process of piercing the Chakras from below.® Fix the mind on the Lord (Ishvara) in the highest centre. For the ether (Akasha) there is the being (Satta) of the Supreme Atma. There and in the two lower centres (Vishuddha and Anahata) enjoyment is had with Ishvara. The union between Jiva and Prakriti is called Honey (Madhu) in the Upanishads. By Sadhana of the Ajna centre (Chakra) purity of being (Bhavashuddhi) is attained, and purity and speech follows on the attainment of such Bhava. Yoga with the Supreme Devata who is all-knowing is had here. He who is freed * The paragraph in brackets is mine.—A,A. * This observation appears to show a misunderstanding of the specific character of the Yoga. If it is desired to rouse Kundali, the operation must, I am told, commence at the lowest centre. There are, however, other forms of Yoga in which Kundali is not aroused,—A.A. THEORETICAL BASES OF THIS YOGA 2B7 from all disturbing conditions of body and mind reaches the state which is beyond the Gunas (Gunatita), which is that of the Supreme Brahman.” We may conclude these two criticisms with the true Indian saying somewhat inconsistently quoted in the first: ‘ To dispute the religion (Dharma) of another is the mark of a narrow mind. O Lord ! O Great Magician ! with what¬ soever faith or feeling we call on Thee, Thou art pleased.” Whatsoever difference there has been, or may be, as to forms and methods, whether in Upasana or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon, and Fire. It will now be asked what are the general principles which underlie the Yoga practice above described ? How is it that the rousing of KundalinI Shakti and Her union with Shiva effects the state of ecstatic union (Samadhi) and spiritual experience which is allegedThe reader who has understood the general principles recorded in the previous sections should, if he has not already divined it, readily appreciate the answer here given. In the first place, the preceding section will have indicat¬ ed that there are two lines of Yoga—namely, Dhyana or Bhavana Yoga, and KundalinI Yoga, the subject of this work —and that there is a difference between the two. The First class of Yoga is that in which ecstasy (Samadhi) is attained by intellective processes (Kriya jnana) of meditation and the like with the aid, it may be, in the preliminary stage of auxiliary processes of Mantra or Hathayoga^ (other than the rousing of KundalinI Shakti) and by detachment from the world; the second is that Yoga in which, though intellective processes are not neglected, the creative and Such as Pranayama, Asana. See ante, p. 192. THE SIX CENTRES AND THE SERPENT POWER sustaining Shakti of the whole body as Kundalini is ac¬ tually and truly united with the Lord Consciousness so as to procure for the Yogi a result which the Jnana-yogI directly gains for himself. The Yogi makes Her introduce Him to Her Lord, and enjoys the bliss of union through Her. Though it is He who arouses Her, it is She who gives Jnana, for She is Herself that. The Dhyana-yogi gains what acquaintance with the supreme state his own meditative powers can give him, and knows not the enjoy¬ ment of union with Shiva in and through his fundamental body-power. The two forms of Yoga differ both as to method and result. The HathayogI in search of Laya regards his Yoga and its fruit as the highest. The Jnana- yogI thinks similarly of his own. And in fact Raja Yoga is generally regarded as the highest form of Yoga. Kundalini is so renowned that many seek to know Her. Having studied the theory of this Yoga, I have often been asked “ whether one can get on without it ”. The answer of the Shastra is : “It depends upon what you are looking for and on your powers.” If you want to rouse Kundalini Shakti to enjoy the bliss of union of Shiva and Shakti through Her, which your capacities do not otherwise allow you to have or if you wish to gain the accompanying powers (Siddhi),’ it is obvious that this end can only be achieved by the Yoga here described. But if liberation is sought and the Yogi has capacity to attain it without Kundalini, then such Yoga is not necessary, for liberation may be obtained by pure Jnanayoga through detachment, the exercise, and then the stilling, of the mind without any reference to the central bodily power at all. Indeed perfect Liberation (Nirvikalpa Samadhi) can only be obtained in this way by Raja Yoga of which Kundalini Yoga is a preliminary * Thus, by raising Kundalini Shakti to the ManipUra centre, power may (it is said) be acquired over fire. THEOBETICAL BASES OF THIS YOGA method.^ Samadhi may also be attained on the path of devotion (Bhakti), as on that of knowledge. Indeed, the highest devotion (Parabhakti) is not different from knowl¬ edge. Both are realization. A Dhyana-Yogi should not neglect his body, knowing that, as he is both mind and matter, each reacts the one upon the other. Neglect or mere mortification of the body is more apt to produce disordered imagination than a true spiritual experience. He is not concerned, however, with the body in the sense that the HathayogI is. It is possible to be a successful Dhyana- Yogi and yet to be weak in body and health, sick, and short-lived. His body, and not he himself, determines when he shall die. He cannot die at will. The ecstasis, which he calls “ Liberation while yet living ” (Jivanmukti), is (so it was said to me) not a stake like that of real Liberation. He may be still subject to a suffering body, from which he escapes only at death, when he is liberated. His ecstasy is in the nature of a meditation which passes into the Void (Bhavana-samadhi) effected through negation of thought (Chittavritti) and detachment from the world—a process in which the act of raising the central power of ■ the body takes no part. By his effort ^ the mind, which is a product of KundalinI as Prakriti Shakti, together with its worldly desires, is stilled, so that the veil produced by mental fuctioning is removed from Consciousness. In Layayoga KundalinI Herself, when roused by the Yogi (for such rousing, is his act and part), achieves for him this illumina¬ tion. But why, it may be asked, should one trouble over * Subject to Dharma, Yama, Niyama, etc. In any case where the end sought is purely “ spiritual ” there is Vairagya or renunciation. ® This makes Baja Yoga the highest and most difficult of Yogas, for mind is made to conquer itself. In Laya Yoga the conquest is achieved for the Adhaka by KundalinI Shakti. He arouses Her and She achieves for him Siddhi. It is easier to arouse KundalinI than to win by one’s thought alone Nirvikalpa Samadhi. THE SIX CENTRES AND THE SERPENT POWER the body and its central power, the more particularly that there are unusual risks and difficulties involved ? The answer has been already given alleged certainty and facility of realization through the agency of the power which is Knowledge itself (Jnana-mpa shakti); an intermediate acquisition of powers (Siddhi); and both intermediate and final enjoyment. This answer may, however, usefully be de¬ veloped, as a fundamental principle of the Shakta Tantra is involved. The Shakta Tantra claims to give both enjoyment ’ (Bhukti) in this and the next world, and Liberation (Mukti) from all worlds. This claim is based on a profoundly true principle.^ If the ultimate Reality is one which exists in two aspects of quiescent enjoyment of the Self in Libera¬ tion from all form and of active enjoyment of objects—that is, as pure ‘ Spirit ’ and ‘ Spirit ’ in matter—then a complete union with Reality demands such unity in both of its aspects. It must be known both “ here ” (Iha) and “ there ” (Amutra). When rightly apprehended and practised, there is truth in the doctrine which teaches that man should make the best of both worlds.® There is no real incom¬ patibility between the two, provided action is taken in conformity with the universal law of manifestation. It * As there are persons who always associate with the word “ en¬ joyment ” (Bhoga) “ beer and skittles,” it is necessary to say that that is not the necessary implication of the word Bhoga, nor the sense in which it is here used. Philosophically, Bhoga is the perception of objects upon which enjoyment, or it may be suffering, ensues. Here any form of sense or intellectual enjoyment is intended. All life in the world of form is enjoyment. Bhoga in fact includes suffering. * Which it is possible to adopt without approval of any particular application to which it may be put. There are some (to say the least) dangerous practices which in hands of inferior persons have led to results which have given the Shastra in this respect its ill repute. Worlds,” because that is the English phrase. Here, however, the antithesis is between the world (whether as earth or heaven) and liberation from all worlds. THEORETICAL BASES OF THIS YOGA is held to be false teaching that happiness hereafter can only be had by neglect to seek it now, or in deliberately sought for suffering and mortification. It is the one Shiva who is the supreme blissful experience, and who appears in the form of man with a life of mingled pleasure and pain. Both happiness here and the bliss of liberation here and hereafter may be attained if the identity of these Shivas be realized in every human act. This will be achieved by making every human function, without excep¬ tion, a religious act of sacrifice and worship (Yajna). In the ancient Vaidik ritual, enjoyment by way of food and drink was preceded and accompanied by ceremonial sacri¬ fice and ritual. Such enjoyment was the fruit of the sacrifice and the gift of the Gods. At a higher stage in the life of a Sadhaka it is offered to the One from whom all gifts come and of whom the Devatas are inferior limited forms. But this offering also involves a dualism from which the highest Monistic (Advaita) Sadhana of the Shakta-Tantra is free. Here the individual life and the world-life are known as one. And so the Tantrik Sadhaka, when eating or drinking,’ or fulfilling any other of the natural functions of the body, does so, saying and believ¬ ing, Shivo’ham (“ I am Shiva ”), Bhairavo’ham (“ I am Bhairava ”),^ Sa’ham (“ I am She ”) ^ It is not merely the separate individual who thus acts and enjoys. It is Shiva who does so in and through him. Such a one recognizes, as has been well said,^ that his life and the play of all its activities are not a thing apart, to be held and pursued egotistically for its and his own separate sake, as though ’ Thus in the Shakta ritual the Sadhaka who takes the wine-cup pours the wine as a libation into the mouth of KundalinI Shakti, the Shakti appearing in the form of himself. * A name of Shivt^. * That is, the Mother of all appearing in the form of Her worshipper. * By Sj. Arobindo Ghose in “ Arya. ” 292 THE SIX CENTRES AND THE SERPENT POWER enjoyment was something to be seized from life by bis own unaided strength and with a sense of separateness; but bia life and all its activities are conceived as part of the divino action in nature (Shakti) manifesting and operating in the- form of man. He realizes in the pulsing beat of his heart tho rhythm which throbs through, and is the sign of, the univer¬ sal life. To neglect or to deny the needs of the body, to think of it as something not divine, is to neglect and deny that greater life of which it is a part, and to falsify the great doctrine of the unity of all and of the ultimate ident¬ ity of*Matter and Spirit. Governed by such a concept, even the lowliest physical needs take on a cosmic significance. The body is Shakti. Its needs are Shakti’s needs; when man enjoys, it is Shakti who enjoys through him. In all he sees and does it is the Mother who looks and acts. Hia eyes and hands are Hers. The whole body and all its functions are Her manifestation. To fully realize Her as such is to perfect this particular manifestation of Her’s which is himself. Man, when seeking to be the master of himself, so seeks on all the planes, physical, mental and spiritual; nor can they be severed, for they are all related, being but differing aspects of the one all-pervading Consci¬ ousness. Who is the more divine, he who neglects and spurns the body or mind that he may attain some fancied spiritual superiority, or he who rightly cherishes both as forms of the one Spirit which they clothe ? Realization is more speedily and truly attained by discerning Spirit in,, and as, all being and its activities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path.' If not rightly conceived, they may be impediments and the cause of fall, otherwise they ' The first is the Tftntrik method of applying Vedftntio truth; the second, the ascetic or M&yftvadin method, with a greatness of its own^ hut perhaps in less conformity, with the needs of the mcLSB of men. THEORETICAL BASES OF THIS YOGA 29B .l>ecome instruments of attainments; and what others are there to hand ? And so the Kularnava Tantra says : “ By what men fall, by that they rise.” When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Bhukti); and the repeated and prolonged Bhava produces at length that divine experience (Tattvajnana) which is liberation. When the Mother is seen in all things, She is at length realized as She is when beyond them all. These general principles have their more frequent ap¬ plication in the life of the world before entrance on the path of Yoga proper. The Yoga here described is, however, also an application of these same principles in so far as it is claimed that thereby both Bhukti and Mukti are attained. Ordinarily it is said that where there is Yoga there is no Bhoga (enjoyment), but in Kaula teaching Yoga is Bhoga and Bhoga is Yoga, and the world itself becomes the seat of liberation (“ Yogo bhogayate, mokshayate samsarah ”). * In Kundalini Yoga enjoyment (Bhoga), and powers (Siddhi) may be had at each of the centres to which the “Central Power is brought and by continuance of the practice upward the enjoyment which is Liberation may be had. By the lower processes of Hathayoga it is sought to attain a perfect physical body which will also be a wholly fit instrument by which the mind may function. A perfect mind again approaches, and in Samadhi passes into, pure Consciousness itself. The Hathayogi thus seeks a body which shall be as strong as steel, healthy, free from suffering and therefore long-lived. Master of the body, he is master ‘Of both life and death. His lustrous form enjoys the vitality of youth. He lives as long as he has the will to live and ' Yogo bhogayate sakshat dushkritam sukritayate Mokshayate hi samsarah kauladharme kuleshvari. (Kularnava Tantra.) 294 THE SIX CENTEES AND THE SERPENT POWER enjoy in the world of forms. His death is the “ death at will,” when making the great and wonderfully expressive gesture of dissolution' he grandly departs. But it may be said the Hathayogls do get sick and die. In the first place, the full discipline is one of difficulty and risk, and can only be pursued under the guidance of a skilled Guru. As the Gorak- sha Samhita says, unaided and unsuccessful practice may lead not only to disease, but death. He who seeks to con* quer the Lord of Death incurs the risk on failure of a more speedy conquest by Him. All who attempt this Yoga do not, of course, succeed, or meet with the same measure of success. Those who fail, not only incur the infirmities of ordinary men, but others brought on by practices which have been ill pursued, or for which they are not fit. Those, again, who do succeed, do so in varying degree. One may prolong his life to the sacred age of 84, others to 100, others yet further. In theory, at least, those who are perfected (Siddha) go from this plane when they will. All have not the same cap¬ acity or opportunity through want of will, bodily strength, or circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor does modern life ofier in general the opportunities for so complete a physical culture. All men may not desire such a life, or may think the attainment of it not worth the trouble involved. Some may wish to be rid of their body, and that as speedily as possible. It is therefore said that it is easier to gain libera¬ tion than deathlessness. The former may be had by unselfish¬ ness, detachment from the world, moral and mental disci¬ pline. But to conquer death is harder than this ; for these qualities and acts will not alone avail. He who does so conquer holds life in the hollow of one hand, and if he be ' Samh&ramudrd, the gesture which signifies dissolution, “ Now^ I ahcatt to die ", THEORETICAL BASES OF THIS YOGA a successful (Siddha) Yogi, liberation in the other. He has Enjoyment and Liberation. He is the Emperor who is master of the world and the possessor of the bliss which is beyond all worlds. Therefore it is claimed by the HathayogI that every Sadhana is inferior to Hathayoga. The HathayogI who rouses Kundalinl gains various occult powers (Siddhi) and enjoyment thereby. At every centre to which he leads Kundalinl he experiences a special form of bliss (Ananda) and gains special powers (Siddhi). If he has Vairagya or distaste for these he carries Her to the Shiva of his cerebral centre, and enjoys the Supreme Bliss, which in its nature is that of Liberation, and which, when established in permanence, is Liberation itself on the loosening of the spirit and body. She who “ shines like a chain of lights ”—a lightning-flash—in the centre of his body is the “ Inner Woman ” to whom reference was made when it was said, “ What need have I of any outer woman ? I have an Inner Woman within myself.” The Vira (“heroic Sadhaka, knowing himself as the embodiment of Shiva (Shivo’ham), unites with woman as the embodiment of Shakti on the physical plane.^ The Divya (“ divine ”) Sadhaka or Yogi unites within himself his own principles,, female and male which are the “ Heart of the Lord (Hridayam parameshituh) ^ or Shakti, and Her Lord Con¬ sciousness or Shiva. It is their union which is the mystic See my “ Shakti and Shakta ”, ^ The statement in the Tantras that this union is liberation (Mukti) is mere Stuti— that is, praise in the Indian fashion of the subject in hand, which goes beyond the actual fact. The European reader who takes such statements au pied de la lettre and ridicules them makes him¬ self (to the knowing) ridiculous. What actually happens in such case is a fugitive bliss, which, like all bliss, emanates from the Great Bliss, but is a pale reflection of it which nowise, in itself, secures immunity from future rebirth. It is the bliss of this lower Sadhana, as the union of Kundalinl Shakti with Shiva is that of the higher. “ As the Parapraveshika beautifully calls Her. Yoginihridaya Tantra says, “ She is the heart, for from Her all things issue.” 296 THE SIX CENTBES AND THE SERPENT POWER coition (Maithuna) of the Tantras.^ There are two forms of Union (Samarasya)®—namely, the first, which is the gross (Sthala), or the union of the physical embodiments of the Supreme Consciousness; and the second, which is the subtle (Sukshma), or the union of the quiescent and active principles in Consciousness itself. It is the latter which is Liberation. Lastly, what in a philosophical sense is the nature of the process here described ? Shortly stated, energy (Shakti) polarises itself into two forms—namely, static or potential and dynamic as Prana, the working forces of the body. Hehind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara (root support). It is the power which is the static support (Adhara) of the whole body, and all its moving Pranik forces. This centre (Kendra) of power is a gross form of Chit or Consciousness—that is, in itself (Svarupa) it is Consciousness and by appearance it is a power which, as the highest form of force, is a manifestation of it. Just as there is a distinction (though identity at base) between the supreme quiescent Consciousness and its active power (Shakti), so when Consciousness manifests as energy (Shakti), it possesses the twin aspects of potential and kinetic energy. In Advaita Vedanta there can be no'partition, in fact, of Reality. To the perfect eye of its Siddha the process of becoming is an ascription (Adhyasa) to the ultimate Real.^ To the eye of ’ This, as the Yogini Tantra says, is the coition (Maithuna) of those who are Yati (who have controlled their passions). ® This term indicates the enjoyment which arises from the union of male and female, which may be either of bodies or of their inner principles. * To the eye of Siddhi, to the spirit who.is Udasina (simple witness unmindful of the external wprld), becoming is Adhyasa and nothing real (in the Indian sense of that term, as used by Shankara). Creation XShristj) is Vivarta, or apparent and not real evolution (Parinama). Adhyasa is attributing to something that which it does not really possess. THJJORETICAL BASES OF THIS YOGA the Sadhaka—that is, the aspirant for Siddhi (perfected R;Ocomplishment)—to the spirit which is still toiling through the lower planes and variously identifying itself with them, becoming is tending to appear, and appearance is real. The Shakta Tantra is a rendering of Vedantic truth from this practical point of view, and represents the world- process as a polarization in Consciousness itself. This polarity as it exists in, and as, the body, is destroyed by Yoga, which disturbs the equilibrium of bodily conscious-, ness which is the result of the maintenance of these two poles. In the human body the potential pole of energy, which is the supreme power, is stirred to action, on which the moving forces (dynamic Shakti) supported by it are drawn thereto, and the whole dynamism ^ thus engendered moves upward to unite with the quiescent Consciousness in the highest Lotus.^ This matter has been so well put by my friend and collaborator Professor Pramathanatha Mukhyopadhyaya that I cannot improve on his account,^ and therefore cite it in lieu of giving a further description of ray own : “ When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic onergy in its physical aspect may be considered either as static or as dynamic, the former being a condition of equilibrium, the latter a condition of motion or change of * The projecting power of consciousness withdraws its projections into the sensuous world, and the power of Consciousness remains as Power to Be. ” “ Why here, it may be asked, seeing that Consciousness is all per¬ vading ? True; but there the Tamasik force of Maya is at its lowest strength. Therefore Consciousness is reached there. * In a letter to me, in reply to one of mine answering some inquiries made by him as regards this Yoga. He wrote that my letter had sug¬ gested certain ideas “ on a subject of supreme interest philosophically and practically in the life of a Hindu,” which I reproduce in the text. The bracketed translations of the Sanskrit words are mine. THE SIX CENTRES AND THE SERPENT POWER relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equili¬ brated, the various elements of it holding one another in check (or, as the mathematicians will say, the algebraic sum of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The import¬ ant thing to note is this polarization of Shakti into two ^forms—static and dynamic. “ In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special ‘ vital force ’ or not) polarizes itself into two similar forms—anabolic and katabolic—one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two co-existent or concurrent activities. “ In the mind or experience also this polarization or polarity is patent to reflection. In my own writings’ I have constantly urged this polarity between pure Chit and the stress which is involved in it: there is a stress or Shakti developing the mind through an infinity of forms and changes but all these forms and changes are known as involved in the pure and unbounded ether of awareness (Chidakasha). This analysis therefore exhibits the prim¬ ordial Shakti in the same two polar forms as before—static and dynamic—and here the polarity is most fundamental and approaches absoluteness. “Lastly, let us consider for one moment the atom of modern science. The chemical atom has ceased to be an atom (indivisible unit of matter). We have instead the electron theory. According to this, the so-called atom is a miniature universe very much like our own solar system. * “ ApproEtches to Truth," “ The Patent Wonder,” valuable pre¬ sentments in modern terms of the ancient Vedantio teaching. THEORETICAL BASES OF THIS YOGA At the centre of this atomic system we have a charge of positive electricity round which a cloud of negative charges (called electrons) is supposed to revolve, just as myriads of planets and smaller bodies revolve round the sun. The positive and the negative charges hold each other in check, so that the atom is a condition of equilibrated energy, and does not therefore ordinarily break up, though it may possi¬ bly break up and set free its equilibrated store of energy, as probably it does in the emanations of the radium. What do we notice here ? The same polarity of Shakti into a static and a dynamic partner— viz’., the positive charge at rest at the centre, and the negative charges in motion round about the centre : a most suggestive analogy or illustration, per¬ haps, of the cosmic facts. The illustration may be carried into other domains of science and philosophy, but I may as well forbear going into details. For the present we may, I think, draw this important conclusion : “ Shakti, as manifesting itself in the universe, divides itself into two polar aspects—static and dynamic—which implies that you cannot have it in a dynamic form without at the same time having it in a corresponding static form, much like the poles of a magnet. In any given sphere of activity of force we must have, according to this cosmic principle, a static background—Shakti at rest or ‘ coiled as the Tantras say. “ Before I proceed, let me point out what I conceive to be the fundamental significance of our Tantric and Pauranic Kali. This figure or Murti is both real and symbolic, as indeed every Murti in the so-called Hindu mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (ShavarQpa), because pure Chit is in itself Svapra- kasha (self-manifest) and Nishkriya (actionless). At the 800 THE SIX CENTRES AND THE SERPENT POWER same time, apart from and beyond Consciousness there can be nothing—no power or Shakti—hence the Divine Mother stands on the bosom of the Divine Father. The Mother Herself is all activity and Gunamayl (in Her aspect as Pra- kriti composed of the Gunas). Her nakedness means that though She encompasses all,' there is nothing to encom¬ pass Herself; Her darkness means that She is inscrutable Avang-manasagochara (beyond the reach of thought and speech).. Of course, this is no partition of reality into two (there lies the imperfection of the Sankhya doctrine of Puru- sha and Prakriti, which is otherwise all right), but merely polarization in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti; Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is Gunashraya (support of Gunas) as well as Guna- maya (whose substance is Gunas); Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi. “ Your suggestive hint ^ makes the nature of the Kun- dalini Shakti rather clear to me. You are quite right, per¬ haps, in saying that the cosmic Shakti is the Samashti (col¬ lectivity) in relation to which the KundalinI in the bodies is only the Yyashti (individual); it is an illustration, a re¬ production on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole—that of macrocosmic Shakti—should therefore be found in the KundalinI. That law we have seen to be the law of polariza¬ tion into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarization. Now, the KundalinI coiled three times and a half at the Mtllddhd<ra is the indispensable and unfailing static back¬ ground of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, ^ That KundalinI is the static Shakti. THEORETICAL BASES OF THIS YOGA 301 therefore, may be compared to a magnet with two poles. The Maladhara is the static pole in relation to the rest of the body, which is dynamic ; the worlJing, the body neces¬ sarily presupposes and finds such a static support, hence perhaps ‘ the name Muladhara^ the fundamental support. In one sense, the static Shakti at the Muladhara is neces¬ sarily co-existent with the creating and evolving Shakti of the body, because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the Shakti left over (you have yourself pointed this out, and the italics are yours) after the Prithivi—the last of the Bhutas— has been created, a magazine of power to be drawn upon and utilized for further activity, if there should arise any need for such. Taking the two senses together (yours as well as mine), Shakti at the MulMhara is both co-existent with every act of creation or manifestation and is the residual effect of such act—both cause and effect, in fact—an idea which, deeply looked into, shows no real contradiction. There is, in fact, what the physicist will describe as a cycle or circuit in action. Let us take the impregnated ovum— the earliest embryological stage of, the living body. In it the KundalinI Shakti is already presented in its two polar as¬ pects : the ovum, which the mother-element represents, one pole (possibly the static), and the spermatazoon, which is the father-element, represents the other (possibly the dynamic).® From their fusion proceed those processes which the biologist calls differentiation and integration; but in all this process of creation the cycle can be fairly easily traced. Shakti flows out of the germinal cell (fertilized ovum), seizes upon foreign matter, and assimilates it, and thereby grows in bulk; divides and sub-divides itself, and then again co-ordinates ^ Certainly. ® The process of fertilization is dealt with in the M3;trik§>bheda Tantra. S02 THE SIX CENTRES AND THE SERPENT POWER all its divided parts into one organic whole. Now in all this we have the cycle. Seizing upon foreign matter is an out¬ wardly directed Activity, assimilation is an inwardly directed activity or return current; cell division and multi¬ plication is an outwardly directed operation, co-ordination is inwardly directed; ^ and so on. The force in the germ-cell is overflowing, but also continuously it is flowing back into itself, the two operations presupposing and sustaining each other, as in every circuit. The given stock of force in the germ-cell, which is static so long as the fusion of the male and female elements does not take place in the womb, is the necessary starting-point of all creative activity; it is the primordial cause, therefore, in relation to the body— primordial as well as constantly given unceasing. On the other hand, the reaction of every creative action, the return current or flowing back of every unfolding overflow, constantly renews this starting force, changes it without changing its general condition of relative equilibrium (and this is quite possible, as in the case of any material system); the force in the germ-cell may therefore be also regarded as a perpetual effect, something left over and set against the working forces of the body. Many apparently incon¬ sistent ideas enter into this conception and they have to be reconciled. “ 1. We start with a force in the germ-cell which is statical at first (though, like a dicotyledon seed, or even a modern atom, it involves within itself both a statical and a dynamical pole; otherwise, from pure rest, involving no possibility of motion, no motion could ever arise). Let this be the Kundalini coiled, “ 2. Then there is creative impulse arising out of it; this is motion out of rest. By this, the Kundalini becomes partly static and partly dynamic, or ejects, so to say, a * This outflow and inflow is a common Tantrik notion. THEORETICAL BASES OF THIS YOGA dynamic pole out of it in order to evolve the body, but remaining a static pole or background itself all along. In no part of the process has the KundalinI really uncoiled itself altogether, or even curtailed its three coils and a half. Without this Muladhara Shakti. remaining intact no evolu¬ tion could be possible at all. It is the hinge upon which everything else turns. “ 3. Each creative act again reacts on the Muladhara Shakti, so that such reaction, without disturbing the relat¬ ive rest of the coiled Shakti, changes its volume or inten¬ sity, but does not curtail or add to the number of coils. For instance, every natural act of respiration reacts on the coiled Shakti at the Muladhara, but it does not commonly make much difference. But Pranaytoa powerfully reacts on it, so much so that it awakes the dormant power and sends it piercing through the centres. Now, the common description that the KundalinI uncoils Herself then and goes up the Sushumna, leaving the Muladhara, should, I think, be admitted with caution. That static background can never be absolutely dispensed with. As you have yourself rightly observed, ‘ Shakti can never be depleted, but this is how to look at it.’ Precisely, the Kundall, when powerfully worked upon by Yoga, sends forth an emanation or ejection in the likeness of Her own self (like the ‘ ethereal double ’ of the Theosophists and Spiritualists) ^ which pierces through the various centres until it becomes blended, as you point out, with the Mahakundali of Shiva at the highest or seventh centre. Thus, while this ‘ethereal double ’ or self-ejection of the coiled power at the Muladhara ascends the Sushumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an over-saturated ® electro-magnetic machine; or, rather, it is like the emanations of radium which do not sensibly * Spiritists. * Overcharged. 804 . THE SIX OENTEES AND THE SERPENT POWER detract from the energy contained in it. This last, perhaps,, is the closest physical parallel of the case that we are trying to understand. As a well-known passage in the Upanishad has it, ‘ The whole (Puma) -is subtracted from the whole,, and yet the whole remains.’ I think our present case comes very near to this. The KundalinI at the Muladhara is the whole primordial Shakti in monad or germ or latency: that is why it is coiled. The Kundalini that mounts up the Nadi is also the whole Shakti in a specially dynamic form—an eject likeness of the Eternal Serpent. The result of the last fusion (there are successive fusions in the various centres also) in the Sahasrara is also the Whole, or Puma. This is how I look at it. In this conception the permanent static background is not really depleted, much less is it dispensed with. “ 4. When again I say that the volume or intensity of the coiled power can be affected (though not its con¬ figuration and relative equilibrium), I do not mean to throw up the principle of conservation of energy in relation to the Kundalini, which is the embodiment of all energy. It is merely the conversion of static (potential) energy into dynamic (kinetic) energy in part, the sum remain¬ ing constant. As we have to deal with infinities here, an exact physical rendering of this principle is not to be expected. The Yogi therefore simply ‘ awakens ’, and never creates Shakti. By the way, the germ-cell which evolves the body does not, according to modern biology, cease to be a germ-cell in any stage of the complicated pro¬ cess. The original germ-cell splits up into two: one half gradually develops itself into the body of a plant or animal—this is the somatic cell; the other half remains encased within the body practically unchanged, and is trans¬ mitted in the process of reproduction to the offsprings that is, the germ-plasm. Now, this germ-plasm is unbroken THEORETICAL BASES OF THIS YOGA through the whole line of propagation. This is Weismann’s doctrine of ‘ continuity of the germ plasm,’ which has been widely accepted, though it is but an hypothesis.” In a subsequent postscript the Professor wrote ; “1. Shakti being either static or dynamic, every dynamic form necessarily presupposes a static background. A purely dynamic activity (which is motion in its physical aspect) is impossible without a static support or ground (Adhara). Hence the philosophical doctrine of absolute motion or change, as taught by old Heraclitus and the Buddhists and by modern Bergson, is wrong; it is based neither upon correct logic nor upon clear intuition. The constitution of an atom reveals the static-dynamic polari¬ zation of Shakti; other and more complex forms of exist¬ ence also do the same. In the living body this necessary static background is Muladhara, where Shakti is Kundalini coiled. All the functional activity of the body, starting from the development of the germ-cell, is correlated to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic creation, too, ending with the evolution of Prithivi Tattva (it is, however, an unending process in a different sense, and there perhaps Henri Bergson, who claims that the creative impulse is ever original and resourceful, is right), also presupposes a cosmic static background (over and above Chidakasha—ether of Consciousness), which is the Mahakundall Shakti in the Chinmayadeha (body of Consciousness) of Parameshvara or Parameshvari (the Supreme Lord in male and female aspect). In the earliest stage of creation, when the world arises in Divine Conscious¬ ness, it requires, as the principle or pole of Tat (That), the correlate principle or pole of Aham (I); in the development of the former, the latter serves as the static background. In our own experiences, too, ‘ apperception ’ or consciousness of self is the sustaining background—a string, so to say, THE SIX CENTRES AND THE SERPENT POWER which holds together all the loose beads of our elements of feeling. The sustaining ground or Adhara, ^s the seat of static force, therefore is found, in one form or other, in every phase and stage of creative evolution. The absolute or ultimate form is, of course, Chit-Shakti (Consciousness as Power) itself, the unfailing Light of awareness about which our Gayatii (Mantra) says : ‘ Which sustains and impels all the activities of Buddhi.’ This fact is symbolized by the Kali-mQrti: not a mere symbol, however. “ 2. My remarks about the rising or awakening of the Serpent Power at the Muladhara have been, perhaps, almost of the nature of a paradox. The coiled power, though awakened, uncoiled and rising, never really stirs from its place; only a sort of ‘ethereal double ’ or ‘eject ’ is unloosed and sent up through the system of centres. Now, in plain language, this ethereal double or eject means the dynamic equivalent of the static power concentrated at the Mula, or root. Whenever by Pranayama of Bijamantra, or any other suitable means, the Muladhara becomes, like an electro¬ magnetic machine, over-saturated (though the Kundall Shakti at the Mula is infinite and exhaustless, yet the capacity of a given finite organism to contain it in a static form is limited, and therefore there may be over-saturation), a dynamic or operative equivalent of the static power is set up, possibly by a law similar to Nature’s law of induction, by which the static power itself is not depleted or rendered other than static. It is not that static energy at the Mula wholly passes over into a dynamic form—the coiled KundalinI leaving the Mula, thus making it a void; that cannot be, and, were it so, all dynamic operation in the body would cease directly for want of a background. The coiled power remains coiled or static, and yet something apparently passes out of the Mula— viz.i the dynamic equi¬ valent. This paradox can perhaps be explained in two ways: THEORETICAL BASES OP THIS YOGA “ (a) One explanation was suggested in my main letter. The potential Kundall Shakti becomes partly con¬ verted into kinetic Shakti, and yet, since Shakti, even as given in the Mula-centre, is an infinitude, it is not depleted: the potential store always remains unexhausted. I referred to a passage in the Upanishad about Puma. In this case, the dynamic equivalent is a partial conversion of one mode of energy into another. In Laya-yoga (here described) it is ordinarily so. When, however, the infinite potential be¬ comes an infinite kinetic—when, that is to say, the coiled power of the Mula becomes absolutely uncoiled—we have necessarily the dissolution of the three bodies (Sthula, Linga, and Karana—gross, subtle, causal), and consequently Videhamukti (bodiless liberation), because the static back¬ ground in relation to a particular form of existence has now wholly given way, according to our hypothesis. But Maha- kundall remains; hence individual Mukti (liberation) need not mean dissolution of Samsara (transmigrating worlds) itself. Commonly, however, as the Tantra says, ‘ Pitva pitva punah pitva,’ etc.^ “ (b) The other explanation is suggested by the law of induction. Take an electro-magnetic machine; ^ if a suitable substance be placed near it, it will induce in it an equivalent and opposite kind of electro-magnetism “ without losing its own stock of energy. In conduction, energy flows over into another thing, so that the source loses and the other thing gains what it has lost, and its gain is similar in kind to the loss. Not so induction. There the source does not lose, and the induced energy is equivalent and opposite in kind to the inducing energy. Thus a positive charge will induce an ' “ Having drunk, having drunk, having again drunk,” a passage in the KulArnava Tantra signifying not actual drinking (as some suppose), but repeated raising of Kundalinl. * We may say " Take a magnet ” and “ magnetism ”. 808 THE SIX CENTRES AND THE SERPENT POWER equivalent negative charge in a neighbouring object. Now, shall we suppose that the Mtlladhara, when it becomes over¬ saturated, induces in the neighbouring centre (say, Svadhis- thana) a dynamic (not static) equivalent ? ^ Is this what the rise of the Serpent Power really means ? The explana¬ tion, I am tempted to think, is not perhaps altogether fantastic." In reply to this highly interesting and illustrative account of my friend, I wrote suggesting some difficulties in the way of the acceptance of his statement that Kundalinl Shakti did not, in fact, Herself uncoil and ascend, but pro¬ jected upwards an emanation in the likeness of Her own self. The difficulty I felt was this: In the first place, the Yoga books, to which full credence must be given in this matter, unequivocally affirm that Kundalinl Herself does, in fact, ascend. This is borne out by some inquiries made of a Tantrik Pandit very familiar with his Shastra ^ after the receipt of the letter quoted. As the body of the Yogi still lives, though in an inert corpse-like condition, when con¬ sciousness of it is lost, I asked him how the body was sus¬ tained when Kundalinl left Her central abode. His answer was that it was maintained by the nectar which flows from the union of Shiva and Shakti in the Sahasrara. This nectar is an ejection of power generated by their union. If Kunda¬ linl does not ascend, but a mere emanative spark of Her, how (he further asked) is it that the body becomes cold and corpse-like ? Would this follow if the power still remained 9 ,t its centre, and merely sent forth a dynamic equivalent of ' Here is the seat of the first moving, or PashyantI Shabda. * Though not practising himself, his brother, from whom he had learnt, was an adept in the Yoga. His statements I have always found of peculiar value. It must, however, be remembered that, however learned or practised a Pandit or Yogi may be, it is possible for him to be ignorant of the scientific implications of his doctrine and practice. THEORETICAL BASES OF THIS YOGA itself? There were further difficulties in the theory put forward by my friend, though it may be that there are also difficulties in the acceptance of the statement that the Muladhara is entirely depleted of the great power. I suggested that Kundali was the static centre of the whole body as a complete conscious organism, and that each of the parts of the body and their constituent cells must have their own static centres, which would uphold such parts and cells ; and that the life of the body, as a collection of material particles (from which the general organic consci¬ ousness as a whole was withdrawn), was sustained by the nectar which flowed from Kundalini Shakti when in union with Shiva in the Sahasrara. In reply. Professor P. Mukh- yopadhyaya dealt with the matter as follows ; “ According to my presentation of the case, something — viz., a dynamic equivalent or ‘ operative double ’—is certainly sent forth from the Muladhara, but this basic centre or seat is not depleted or rendered void of static energy in consequence of that operation. The Mula (root), as the seat of static or coiled power, can never be dispensed with. It is the sine qua non of all functions of the triple body (gross, subtle, causal). It is, so to say, the buffer or base against which any activity of the Jiva (embodied conscious¬ ness) must react or recoil, like a naval or any other kind of heavy gun against its base or emplacement. Thus while the dynamic or uncoiled Shakti ascends the axis, the static or coiled Shakti retains- its place at the Mula, and remains as the very possibility of the dynamic upheaval. The ascending power is simply the dynamic counterpart of the static ground. To say that Kundalini leaves its place and ascends is only to say that it ceases to be Kundalini and becomes dynamic. The ascending power is therefore un¬ coiled or non-Kundalini power; it is the dynamic expression of the Kundalini power. So far all can agree. But the 310 THE SIX CENTRES AND THE SERPENT POWER question is : Is the Mula depleted or deprived of all power (especially coiled power) when that dynamical expression leaves it and ascends the axis ? Is the dynamic expression wholly at the expense of the static ground ? Should the latter cease in order that the former may commence ? “ Here, I think, I must answer in the negative. It is a case of Power leaving as well as remaining—leaving as dynamic and remaining as static; it is the case of the Kundall being uncoiled in one aspect or pole and remaining still coiled in another aspect or pole. A paradox, perhaps, but, like most paradoxes, it is likely to be true. “ Is scriptural authority, which, by-the-by, I hold in utmost reverence, really challenged by this interpretation ? The nature of the dynamic equivalent and its relation tO' the static background have been indicated in the previous two communications, and I need not dilate on them. I have claimed throughout that the Mtiladhara, as the seat of static (^.c., coiled) power, can never be rendered a vacuum in relation to such power except in the circumstances of Videhamukti (bodiless liberation), when the triple body (gross, subtle, causal) must dissolve. I think, also, that the point of view which you have taken can be reconciled with this interpretation of the matter. The KundalinI Shakti is the static aspect of the life of the whole organized body, as you say rightly. The relation between the lives of the individual cells and that of the whole organism is not clearly understood in science. Is the common life a merely mechanical resultant of the lives of the individual cells, or are the lives of the individual cells only detailed mani¬ festations of the common life? In other words, is the common life cause and the cell-lives effects or vice-versa ? Science is not yet settled on this point. As a sub¬ scriber to the Shaktivada (doctrine of Shakti) I am inclined, however, to give primacy to the common life; THEORETICAL BASES OF THIS YOGA in the germ-cell itself the common life is given in substance, and the whole development of the Jivadeha (Jiva body) is only the detailed carrying out in particulars of what has been already given in substance, according to the princi¬ ple of Adrishta (Karma). Nevertheless, I am quite willing to concede to the individual cells lives of semi-independence. - ‘ Semi,’ because they require to be sustained to a consider¬ able degree by the life of the whole. Benefit or injury to the life of the whole reacts on the condition of the cells; the death of the whole life is followed by the death of the cells, and so on. “ Now, in every cell there is, of course, static-dynamic polarity; in the whole organism, also, there is such polarity or correlation. In the whole organism the static pole or correlate is the coiled power at the Muladhara, and the dynamic correlate is the operative power (the five Pranas— viz., Prana, Apana, Samana, Udana, and Vyana), which actually carries on the various functions of the body. Ordinarily, therefore, this dynamic power is distributed over the whole body, vitalizing not merely the larger tissues, but the microscopic cells. Now, the devitalization (as you say) of the body in Kundalini Yoga or Shatchakrabheda is due, I venture to think, not to the depletion or privation of the static power at the Muladhara, but to the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so that the dynamic equivalent which is set up against the static background or Kundalini Shakti is only the diffused fivefold Prana gathered home—withdrawn from the other tissues of the body—and concentrated in a line along the axis. Thus ordinarily the dynamic equivalent is the Prana diffused over all the tissues; in Yoga it is con¬ verged along the axis, the static equivalent or Kundalini Shakti enduring in both oases. Thus also the polarity or correlation is maintained: in the former case between Shakti THE SIX CENTRES AND THE SERPENT POWER at Mtiladhara and the diffused Prana; in the latter case between Shakti at Mula and the converged Prana along the axis. This will perhaps adequately explain coldness, in¬ creased inertia, insensibility, etc., of the rest of the body in KundalinI Yoga of which you write. Commonly in Yoga this withdrawal and convergence of Prana is incomplete; the residual Prana, together with the lives of the cells, keeps the body alive, though inert or corpse-like. In the case of com¬ plete withdrawal and focussing, the cells will die and the body disintegrate. “ On the other hand if the coiled power were simply and wholly uncoiled {i.e., dynamised) in KundalinI Yoga, then there should be an excess rather than a defect of vitality all over the body; nothing would be subtracted from the already available dynamic energy of the body, but something would be added to it on account of the static power at the Mula being rendered kinetic, and going up the axis and influencing neighbouring tissues. “Hence I should venture to conclude that the static power at the base of the axis, without itself being depleted or rendered other than static, induces or produces a dynamic equivalent which is the diffused Prana of the body gathered and converged along the axis. The states in the process may thus be summarily indicated: “ 1. To begin with, there is coiled power at the base of the axis and its necessary correlate, the dynamic Prana, diffused all over the body in the five forms. “ 2. ' In KundalinI Yoga some part of the already avail¬ able dynamic Prana is made to act at the base of the axis in a suitable manner, by which means the base—or par¬ ticularly the four-petalled Padma (lotus) which represents this centre—becomes over-saturated, and reacts on the whole diffused dynamic power (or Prana) of the body by withdrawing it from the tissues and converging it along THEORETICAL BASES OF THIS YOGA the line of the axis. In this way the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. This is what the rising of the serpent perhaps means. “ (a) In thus reacting, the coiled power has not lost its general equilibrium or static condition. “ (6) The modus operandi of this reaction is difficult to indicate, but it is probably (as suggested in my previous communications) either (i) a partial conversion of the in¬ finite coiled power into the sort of influence that can thus gather the diffused Prana, and converge it in its own resultant line along the axis, or (ii) an inductive action, analogous to electro-magnetic action, by which the Pranas are collected and converged. In this latter case there is no need for conversion of the static energy. We shall have perhaps to choose between, or rather co-ordinate, these two explanations in understanding the modus operandi. In mathematical language, the diffused Prana is a scalar quantity (having magnitude, but no direction), while the converged Prana is a vector quantity (having both magni¬ tude and definite direction). “ Suppose, lastly, we are witnessing with a Divya- chakshu (inner eye) the progress of Kundalini Yoga. There something like condensed lightning (Tadit) is rising from the Muladhara, and gathering momentum in going up from Chakra to Chakra, till the consummation is reached at the Paramashivasthana (abode of the Supreme Shiva). But look back, and behold the KulakundalinI is also there at the Mula coiled three times and a half round the Svayambhu Linga. She has left and yet remained or stayed, and is again coming back to Herself. Is not this vision supported by scriptural authority and the experience of the Yogi ? ” Putting aside detail, the main principle appears to be that, when “ wakened,” Kundalini Shakti either Herself THE SIX CENTRES AND THE SERPENT POWER (or as my friend suggests in Her eject) ceases to be a static power which sustains the world-consciousness, the content of which is held only so long as She “ sleeps,” and, when once set in movement, is drawn to that other static centre in the thousand-petalled lotus (Sahasrara), which is Herself in union with the Shiva-consciousness or the consciousness of ecstasy beyond the world of forms. When Kundalini “ sleeps ” man is awake to this world. When She “ awakes ” he sleeps —that is, loses all consciousness of the world and enters his causal body. In Yoga he passes beyond to fonnless Consciousness. I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other ; * and that the Samadhi (ecstasy) attained thereby is more perfect. The reason which they allege is this: In Dhyanayoga ecstasy takes place through detach¬ ment from the world and mental concentration, leading to vacuity of mental operation (Vritti), or the uprising of pure Consciousness unhindered by the limitations of the mind.^ The degree to which this unveiling of consciousness is effect¬ ed depends upon the meditative powers (Jnanashakti) of the Sadhaka and the extent of his detachment from the world. On the other hand Kundalini, who is all Shaktis, and who is therefore Jnanashakti itself, produces, when awakened by the Yogi, full Jnana for him. Secondly, in the Samadhi of Dhyana Yoga there is no rousing and union of Kundalini Shakti, with the accompanying bliss and acquisition of special powers (Siddhi). Further, in Kundalini Yoga there is not ’ I d6 not say either that this is admitted or that it is a fact. Only he who has had all Yoga experiences can say. I merely here state the facts. * What, I believe, the Christian Scientist calls the “ mortal mind ”. In Indian doctrine mind is a temporal and limited manifestation of the unlimited eternal Consciousness. As the states are different, two terms are better than one. THEORETICAL BASES OF THIS YOGA merely a Samadhi through meditation, but through the cent¬ ral power of the Jiva, a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundalini Yoga not only the mind, but the body in so far as it is represented by its central power (or, may be, its eject), is actually united with Shiva. This union produces an enjoyment (Bhukti) which the DhyanayogI does not possess. Whilst both the Divya Yogi and the Vira Sadhaka have enjoyment (Bhukti), that of the former is infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vira Sadhaka is but a refiection of it on the physical plane, a welling up of the true bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have liberation (Mukti), this word is used in Vira Sadhana in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhava or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sadhana into the literal Liberation of the Yogi. He, in its fullest and literal sense, has both Enjoy¬ ment (Bhukti) and Liberation (Mukti). Hence its claim to be the Emperor of all Yogas. However this may be, I leave at this point the subject, with the hope that others will continue the inquiry I have here initiated. It, and other matters in the Tantra Shastra, seem to me (whatever be their inherent value) worthy of an investigation which they have not yet received. A. A. DESCRIPTION OF THE SIX CENTRES (STHATCHAKRA NIRUPANA) Preliminary Verse Now I speak of the first sprouting shoot (of the Yoga plant) of complete realization of the Brahman, which is to be achieved, according to the Tantras, by means of the six Chakras and so forth in their proper order. Commentary “ He alone who has become acquainted with the wealth * of the six Lotuses * by Maha-yoga is able to explain the inner principles * thereof. Not even the most excellent among the wise, nor the oldest (in experience), is able, without the mercy of the Guru,* to explain the inner principles relating to the six Lotuses, replete as they are with the greatness of Shay 8a, and Ha,” ^ Now, the very merciful Purnananda Svami, wishful to rescue the world sunk in the mire of misery, takes that task ^ Parichita-s/iadambhoja-vibhava. * Tha t is. tbe S/wi-obakra; six centreSj wbicb are : Mtiladbara, SyadbisM/tana^ Maniptira, Anabata, Visbuddha, and Ajna. * Antas-tattva— i.e., relating to tbe s^a#-cbakra. * Knpa-natba, Lord of Mercy, i.e., the Guru. * S/ia, Sa, Ha. S/ia = Final Liberation. Sa=Knowledge. Ha= Supreme Spirit; also Brahma, Vis/tnu, and Shiva, respectively. THE SIX CENTRES AND THE SERPENT POWER upon himself. He does so to guide Sadhakas;' to impart Tattva- jnana,* which leads to liberation; and also with the desire of speaking of the union of KundalinI * with the six Chakras.* “ Now ” (Atha).—The force of this particle is to show the connection of the book with the Author’s work entitled Shri- tattva-chintamani, the first five chapters of which deal with the rites and practices preliminary to fii/iaf-chakranirupana.* In this book he speaks of the first shoot of the realization of the Brahman. ParamSnanda (Supreme Bliss) means Brahman, who, says Shruti, is “ Eternal (Nityam) and Knowledge (Vijnanam) and Bliss (Anandam)”. “ Follotving the Tantras ” (Tantranusarena)— i.e., follow¬ ing the authority of the Tantras.® “ First sprouting shoot ” (Prathamankura)— i.e., the first steps which lead to realization of the Brahman. The first cause of such realization is achieved by knowledge of the six Chakras, the Nadis,' and so forth, which is the Tantrika Yoga Sadhana. “ Complete realization ” (Nirvaha).—The Sanskrit word means “accomplishment”; here, it is the accomplishment of the immediate experimental realization of the Brahman.® ^ Those who practise Sadhana, or spiritual discipline : here aspirants for Yoga. * Tattva-jnana=Brahma-knowledge or Brahman “knowledge. * The Devi as Shabda Brahman (Shabda-brahma-rupa Ku«dalinr, V. 2, post) in the world of the body (Pindanda), or Ks/iudra-brahmawda (microcosm). Verse 10 describes Her as She who maintains all beings in the world by inhalation and exhalation. Unmanifested “ sound ” assumes the form of Kundall in the animal body (w. 10, 11). * Maladhara, etc. ‘ S/»a^-chakra-nirflpana. Nirapawa=investigation, ascertainment into, and of the six Chakras. This forms the sixth chapter of Purwa- nand’s Shrl-tattva-chintamani. * In which is to be found a detailed description of the process here described, known as S/iai-chakra-bheda, or piercing of the six Chakras. ^ The ” nerves,” or ^annels of energy (see v. 2). Nadi is derived from the root nad, ” motion," and means a channel (Vivara). ^ Brabma-saksAatkara-rapa-nis/(pattiA. DESCBIPTION OF THE SIX CENTRES “ Achieved by means of the six Chakras, and other things ” (S/ia^-chakradi-kramodgata)— i.e., attained by ^ meditating on the six chakras, viz .: Muladhara, Svadhis/i^/iana, Manipura, Anahata, Yishuddha, and Ajna and other things,® viz .: on the Nadls,* the Lingas,^ the five Elements,® Shiva, Shakti, etc., connected with the six Chakras, in their order. The order (Krama) is, first, meditation on them, next awakening of Kiin<ialinl, and Her passage to the Brahma lotus and then Her return therefrom ; the union of Shiva and Shakti, etc., and so forth. “ Order ” (Krama) by which it is attained, and this is the same as Yoga practice. The Author in substance says : “ I speak of the first step (Ankura) of the practice which is the First Cause of the im¬ mediate or experimental realization ® of the Brahman, brought about by a knowledge of the six Chakras, as is laid down in the Tantras.” ‘ ‘‘ Attained by.” This is Udgata, which literally means ‘‘ sprung out of ” or “ sprouted out of ”. * According to Shankara, by " other things ” are meant the Sahas- rara, etc. This Shankara here and hereafter referred to is a commen¬ tator on this work, and not the philosopher Shankarftcharya. * See note 2, p. 6. * In three of the Chakras— viz., Svayambhu, Vawa, and Itara. ® Vyoma-panchaka. * Brahma-saksMt-kara. 820 THE SIX CENTRES AND THE SERPENT POWER Verse 1 In the space outside the_Meru/ placed on the left and the right, are the two Shiras,® Shashi ^ and Mihira.* The Nac?i SiisAumna, whose substance is the threefold Gutias,® is in the middle. She is the form of Moon, Sun, and Fire;^ Her body, a string of blooming Dhustura ^ flowers, extends from the middle of the Kanda** to the Head, and the Vajra inside Her extends, shining, from the M.edhv&^ to the Head. Commentary Now, Yoga like that which is about to be spoken of cannot be achieved without a knowledge of the six Chakras and the Nadls ; the Author therefore describes the relative Nadls in this and the following two verses. “ In the space outside ” (Vahya-pradeshe) the two Na«^is, Shashi and Mihira (Shashi-mihira-shire = the two Nat^Is or Shiras, Shashi and Mihira). Shashls= Chandra (Moon); Mihira=: Surya (Sun). These two Na«Zis, which are in the nature of the Moon and Sun,’® are the Natfis, Ma and Pingala. ‘ Th« spinal column. * i.e., Nadls. * Moon—that is. the feminine, or Shakti-rupa Nadi Ida, on the left. * Sun, or the masculine Nadi Pingala on the right. ‘ Meaning either (v. post) the Gunas, Sattva, Rajas and the Tamas ; or as " strings,” the Nadi Sushumwa with the Nadi Vajra inside it, and the Nadl-ChitriwI within the latter. * That is, as ChitrinI, VajrinI and Sus/iumwa. * Dhatura faatuos. ® The root of all-the Nadis (v. post). E!anda=Bulb. * J>eni8 . Chandrasvarhplwl and Saryarupa. DESCRIPTION OF THE SIX CENTRES “ Meru ”—This is the Meru-danc?a, the backbone or spinal column, extending from the Mula (root) or Muladhara to the neck. This will be explained later. “ Placed on the left and the right ” (Savya-daks?ie nis^anwe), “ These two Nddis .”—“ The Irfa is placed on the left, and the Pingala on the right of the Meru ” says the Bhuta-shuddhi Tantra. The Sammohana Tantra ' speaks of their likeness to the Sun and Moon as follows : ‘ The Id& Na^Zi on the left is pale, and is in the nature of the Moon * (Chandrasvarupinl). She is the Shakti-rupa Devi, and the very embodiment of nectar (AmrZta-vigraha). On the right is the masculine Pingala in the nature of the Sun. She, the great Devi, is Riidratmika,^ and is lustrous red like the filaments of the pomegranate flower.” These two NacZls go upward singly from the Mula {i.e-., MulS.-' dhara), and, having reached the Ajna Chakra, proceed to the nostrils. The Yamala says : “ On its {i.e., the Meru’s) left and right are Idd and Pingala, These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils.” The above passage shows the twofold and differing positions of the two Narfls. They go upward alternating from left to right and right to left, and going round the Lotuses (Padma) they form a plait and go to the nostrils. Elsewhere they are described as being placed like bows : ” Know that the two NatZis Idd and Pingala are shaped like bows.” ‘ Ch. iv, 5-6. The seventh verse, which is not quoted by the Com¬ mentator, runs : ” Inside the Meru, she who extends from the Mula to the place of Brahman is the fiery Sus/iumwa, the very self of all knowledge.” * Cf. Eudrayamala, Ch. XXVII, v. 61. ® Shakti-rupa—the Devi as Shakti or “ female * Budratmika—that is, of the nature of Rudra or “male S22 THE SIX CENTRES AND THE SERPENT POWER Also ^“ She who is connected with the left scrotum is united with the Sus/iumwa, and, passing near by the right shoulder-joint, remains bent like a bow by the heart, and having reachM the left shoulder-joint passes on to the nose. Similarly, She that comes from the right scrotum passes on to the left nostril.” These two Niw^Is which come from the left and right scrotum, when they reach the space between the eyebrows, make with the Sushumna a plaited knot of three (Triveni) and proceed to the nostrils. They are also thus described : ” In the Ma is the Devi Yamund, and in Pingala is Sarasvatl, and in SusAumna dwells Ganga.® They form a threefold plait ® united at the root of the Dhvaja,* they separate at the eyebrows, and hence it is called '^Trivenl-yoga, and bathing there * yields abundant fruit.” “ Whose substance is the threefold Gunas ” (Tritaya-guna- mayi).—The compound word here used is capable of different interpretations. Reading Guna to mean “ a string,” it would mean ” made up of three strings ”— viz., Sus/iumna, Vajra and Chitrini.® These three form one, but considered separately they are distinct. If Guna be read to mean “ quality,” then it would mean “ possessed of the qualities Sattva, Rajas and Tamas Now, the substance of Chitrini is Sattva (Sattvagunamayl), of Vajra, Rajas, and of Sushumna, Tamas.. ® Passage is from Prapanchasara (Vol. Ill, Tantrik Texts), Ch. I, vv. 81, 82. There is a variant reading nadika for nasika. * Sammohana Tantra, Ch. II, 13, thus; ‘‘ In the Ida is the Devi Jahnavl, and Yamuna is in Pingala, and Sarasvatl is in SusAumna ” — all names of Indian sacred rivers. * This is also interpreted to mean that the three Nadls conjoin at the three Granthis—Brahma-granthi, Vis^nu-granthi and Rudra-granthi. * The penis. ® By ” bathing there,” etc., in the ‘‘ rivers ” is meant, when the mind is snffnsed with a fuU knowledge of this Chakra, great benefit is thereby attained. * Sus^umnft is the outermost sheath, and ChitriwI the innermost, and within Chitrini is Brahmanftdl, the channel along which Kun- dalT goes. DESCRIPTION OF THE SIX CENTRES 828’ “ Is in the middle ” (Madhye)—ie., in the middle or inside the Meru. “ She who is inside the Meru from the Mula to the region of the Brahmarandhra,” * etc. Tripura-sara-samuchohaya says: “ She who is within the hollow of the Dam^a, extending from the head to the Adhara ’* {i.e., Muladhara), and so forth. Some persons rely on the following passage of the Tantra- chudJamani, and urge that it shows that the Susi^umna is outside the Meru : “ O Shiva, on the left of Meru is placed the Na<fl I<fa, the Moon-nectar, and on its right the Sun-like Pingala. Outside it (Tad-vahye) ® and between these two (Tayor madhye) is the fiery Sus/ramna.” But this is merely the opinion of these persons. Our Author speaks (in the following verse) of the Lotuses inside the Meru ; and as the Sus/iumna supports these she must needs be within the Meru. Form of Moon, Sun, and Fire ” (Chandra-suryagni-rupa).— Chitrinl is pale, and is the form of the Moon, Vajrinl * is Sunlike, and hence has the lustre of the filaments of the pomegranate flower; SusAumna is fiery, and hence red. The Bhutashuddhi Tantra, in describing the Shus7mmna, supports these three descriptions. Sus/uimna is the outermost and Chitrim the innermost. “ Inside it, at a height of two fingers’ breadth, is Vajra, and so is OhitrinI; hence it is that Sus/mmwa is Triguna; she is tremulous like a passionate woman ; she is the receptacle of the three Gunas, Sattva, and others, and the very form of Moon, Sun and Fire.” ’ Sammohana Tantra, II, 7; also occurs in Cb, XXVII, v. 52, of Budrayamala. ® If Tad-vahye be interpreted to mean outside these two, then this apparent contradiction is removed. Tadvahye is formed either by Tasya vahye or Tayor vahye ; if the latter, then the meaning would be. outside the two. Those who rely upon this passage read Tad-vahye as equal to Tasya vahye. * Vajrml=vajra. 824 THE SIX CENTRES AND THE SERPENT POWER From the middle of the Kanda to the Head ” (Kanda- madhyaoh chhira7^stha).—Kanda is the root of all the Naefis. It is spoken of as follows : “ Two fingers above the anus and two fingers below the M.edhvQ, ^ is the Kanda-mula, in shape like a bird’s egg, and four fingers’ breadth in extent. The Nat^Is, 72,000 in number, emanate from it.” The Nadis come out of this Kanda. Shira/istha (placed in the head) : By this is to be under¬ stood that she ends in the middle of the Lotus of twelve petals which is near the pericarp of the Sahasrara, hanging downwards in the head. See the opening verse of Paduka-panchaka : ” I adore the twelve-petalled Lotus that is the crown of the Nadi along the channel (Randhra) ® within which the Kundali passes.” As the Chitrini ends here, her Container, Sus/mmwa, also ends here. If it be taken to mean that she exists above the Sahasrara, then there will be a contradiction to the description in the fortieth verse, where the Sahasrara is spoken of as ” shining in vacant space ” (Shunyadeshe prakasham). If Sushumwa passes over it there can he no vacant space. There are some who contend that all the three Nadis—Ida, Pingala, and Sushumna—are inside the Meru, and quote the following as their authority from the Nigama-tattva-sara : ” The three Nadis are said to be inside the Meru, in the middle of the back.” But this cannot be; all the Tantras say that the Ida and Pingala are outside the Meru, and on the authority of these our Author speaks of their being outside the Meru. Further, if they were inside the Meru they could not be bow-shaped and touch the hip and shoulder joints. The Nigama-tattva-sara by the “ three Nadis ” apparently means SusAumwa, Vajra and Chitrini, and not Ida, Pingala and Sus/tumna. The position of the SusAumna from the Muladhara to the head is thus described : “ Sus?iumna goes forward, clinging like 1 Med/^ra—penis. * This channel or passage within Chitriwl is Brahmanadl. DESCRIPTION OF THE SIX CENTRES a Chavya-creeper ’ to the Meru, and reaching the end of the neck, -0 Beauteous One, she emerges and deflects, and, supporting herself on the stalk of the ShankhinI,’ goes towards the region nf Brahman (Brahma-sadana).” Also cf.: “ The other two are placed like bows. SusTiumna is the embodiment of Prawava ;* emerging from the backbone, she goes to the forehead. Passing between the eyebrows and united with Kuw«?all,^ she with her mouth * approaches the Brahma-randhra. ’ ’ By this it becomes apparent that the backbone extends to the end of the back of the neck. “ Supporting herself on the stalk of ShankinI,’ (ShankhinI* nalam alambya). Shankhini is thus described : Ishvara said: “ Sarasvatl and Kuhu are on either side of Sus/iumwa; GandharT and Hastijihva again are on the right and left of IcZa.” And again: “ Between GandharT and Sarasvatl is Shan- khinl. The Na^i named Shankhini goes to the left ear.” And also again: “ Shankhini, emerging from the hollow of the throat, goes obliquely to the forehead, and then, O Ambika,® united with and twisted round ChitrinI, she thereafter passes to the head.” Hence she (Shankhini) starts from Kanda-mula, proceeds between Sarasvatl and GandharT and reaches the throat, and then one of her branches proceeds obliquely to the left ear and the other goes to the top of the head. ” Vajra inside Her” (Madhyame’sya/^)— i.e., inside Sus/iumna. * Tetranthera Apetala (Colebrook’s Amarakosha). ^ Nadi of that name; v. post. * Prawavak#‘tti—the mantra Om. This means that Prawava mani* fests as the Sus/mmwa. * Devi KuwdalinI; v. ante. ‘ Her mouth has neared the Brahmarandhra. The locative here is Samipye saptami—that is, locative in sense of proximity. Sus/iumwa does not actually reach Brahmarandhra, but goes near it, ending near the twelve-petalled lotus. Cf. v. I, Psdukftpanchaka. * ” Mother,” a title of the Devi. THE SIX CENTRES AND THE SERPENT POWER There are some who contend that the Mern-danc^a extends from the feet to the Brahmarandhra, and quote in support the following passage from Nigama-tattva-sara: “ The bony staff which goes from the feet ^ to the Brahmarandhra is called the Mem-dandfa of the fourteen Lokas.” But the backbone is the spinal bone (Meru-dau^fa). It extends from the Mula-kanda to the end of the back of the neck. This is self-evident, and no authority can alter things which are patent. Moreover, it is impossible for one piece of bone to go to the end of the feet, for then the legs could not be bent or stretched. The Meru therefore does not go below the Mula (■Muladhara). The meaning of the passage from the Nigama* tattva-sara becomes clear if we read Pada to mean “ leg,” and not foot Beginning of the pada ” (Padadi) would then mean ” where the legs begin ”. The sense would then be that the bone which controls the whole body from the feet right up to the head is the Meru-dand5a, which is like a stick, and begins from the penis two fingers’ breadth above the Mula- kanda. The Bhutashuddhi Tantra says: “ Within it and two fingers' breadth above it are Vajra and Chitrini.” ' Pfiidadi, lit., beginning of the plida; v. post. DESCRIPTION OF THE SIX CENTRES Verse 2 Inside her ^ is Chitrinl, who is lustrous with the lustre of the Prawava'^ and attainable in Yoga by Yogis. She (Chitrim) is subtle as a spider’s thread, and pierces all the Lotuses which are placed within the backbone, and is pure intelligence.^ She (Chitrmi) is beautiful by reason of these (Lotuses) which are strung on her. Inside her (Chitrmi) is the Brahma-nac^I,^ which extends from the orifice of the mouth of Kara ® to the place beyond, where Adideva ® is. Commentary “ Inside Her ” (Tanmadhye)— i.e., inside Vajra. “ Lustrous with the lustre of the Pranava (Prawava- vilasita).—She absorbs the luminous character of the Pranava in Ajnachakra when she passes through it. Cf. v. 37, post. ** Like a spider's thread" (Luta-tantupameya).—She is fine like the spider’s thread. “ She pierces all the Lotuses," etc. (Sakala-sarasijan merumadhyantara-sthan bhittva dedipyate).—She pierces the pericarp of the six Lotuses, and shines like a thread strung with gems. There is a passage quoted as from the fourth Kanda of the Kalpa-Sutra, and explained to mean : “ In the hollow channel * That is, inside Vajra, which is, again, within Sus/tumwa. ® The mantra “ Om * Shuddhabodhasvarupa. From her is derived Jnana by those who are pure (Shankara). * The BrahmanadI is not a Nftdl separate from Chitrinl, but the channel in the latter. * Shiva; here the Svayambhu-linga. “ The Parama Bindu: v. ih. The Brahmanftdl reaches the proxi¬ mity of, but not the Adi-deva Himself. THE SIX CENTRES AND THE SERPENT POWER within ChitrinI are six Lotuses, and on the petals of these the MahadevI Bhujangl move about (viharanti).” But this text, as it has given a plural verb to Bhujangi ’ in the singular, seems to be incorrect. But if it be said that it is the word of Shiva, and that the plural is used as singular, it would then have to be understood that the locative in the phrase “ in the channel within ChitrinI ” is used as an instru¬ mental, and the correct meaning of the passage would in that case be “ that Bhujangi goes along the channel within ChitrinI. And as She passes in her upward movement She pierces the Chakras, and moves about on the petals of the Chakras.” Or it may also mean ” that Bhujangi goes along the hollow of the ChitrinI, and moves about on the petals of the six Lotuses within Susi^umna, and at length goes to Sahasrara.” From the above authority it is not to be concluded that the six Lotuses are in the hollow of ChitrinI.® ” Inside Her ” (Tan-madhye).—Within ChitrinI is Brahma- na^I. The word Nadi here means a channel (Vivara). It is derived from the root Nad, motion. The word Brahmanadi means the channel by which KundalinI goes from the Mula- dhara to the place of Parama-shiva. KundalinI is a form of the Shabda-Brahman.* From this it is certain that the inside of ChitrinI is hollow, and there is no other Nadi inside her. “ The orifice of the mouth of Hara ” (Hara-mukha-kuhara). —The orifice at the top of the Svayambhu-linga in the Mula- dh5,ra. Adideva is the supreme Bindu in the pericarp of the thousand-petalled Lotus. The rest of the verse requires no explanation.^ ‘ Lit., Serpent,” a name of KundalinI. , * VishvanAtha, quoting from Maya Tantra, says that all the six lotiises are attached to the ChitrinI (Chitrinl-grathitam). . ’ Shabda-Brahma-rapa KundalinI. The Shabdabrabman (see Intro¬ duction) is the Chaitanya in all beings. * Shankara reads this verse in a slightly modified form, but the ipepi^ing is practically the same, the modifications being of a verbal character only. DESCRIPTION OF THE SIX CENTRES Verse 3 She ^ is beautiful like a chain of lightning and fine like a (lotus) fibre, and shines in the minds of the sages. She is extremely subtle; the awakener of pure'knowledge ; the embodiment of all Bliss, whose true nature is pure Con- Roiousness.* The Brahma-dvara ^ shines in her mouth. This place is the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the Imouth of Sus/iumna. Commentary By this Shloka she is further described : “ Fine lilce a (lotus) fibre and shines ” (Lasat-tantu-rupa— i.e., She is luminous, albeit fine like the fibre in the lotus-stalk; she shines because of the presence of Kundalinl. “ Embodiment of all bliss ” (Sakala-sukha-mayi).—Sukha is here used as the equivalent of Ananda, which means Spiritual Bliss. She is the source of all Bliss.’ Whose true nature is pure consciousness ” (Shuddha-hodha- svabhava).—Shuddha-bodha is Tattva-jnana, She whose Nature^ is pure Consciousness. ' That is, ChitriwI, the interior of which is called the Brahnia-na^Zi, ’ Shuddha-bodha-svabhava. * See Commentary. * Because, according to Vishvanatha, She drops nectar, and there¬ fore contains all kinds of bliss. Shankara says it is also capable of the interpretation. “ It is blissful to all ”. * Sva-bhava is interpreted by Kalloharawa to mean one’s nature. Shankara interprets the word to mean the Jnana which is the Para- matma, or, in other words, divine or spiritual Jnana. According to Shankara, the reading is Shuddha-bhava-svabhava. THE SIX CENTRES AND THE SERPENT POWER “ Brahma-dvdra ” ’ is the entrance and exit of KundalinI in her passage to and from Shiva. “ Her mouth ” (Tadasye)—the mouth of Brahmanat?i, the orifice in the mouth of Hara. “ This place ” (Tadetat)—the place near the entrance. “ The entrance to the region sprinkled by ambrosia (Sudhadharagamya-pradesha).—The region which is sprinkled by the ambrosia (Sudha) which flows from the union* of Parama Shiva and Shakti, and which is attained by the help of Shiva and Shakti dwelling in the Muladhara. Knot" (Granthi-sthanam).—The place of the union of Sus/iumna and Kanda.* “ Is called ”—that is, by those versed in the Agamas. ’ Door of Brahman. * SAmarasya, a temi which is ordinarily applied to sexual union (Strlpumyogat yat saukyam tat samarasyam)- here and elsewhere, of course, used symbolically. * The root of all the Na^rs; see v. I, ante. - DESCRIPTION OF THE SIX CENTRES Verse 4 I Now we come to the Adhara Lotus/ It is attached to the mouth of the Sus/mm^ia, and is placed below the genitals and above the anus. It has four petals of crimson hue. Its head (mouth) hangs downwards. On its petals are the Ifour letters from Va to Sa, of the shining colour of gold. Commentary After having described the Nar?Is, the Author describes the Muladhara Chakra in detail in nine verses beginning with the present. “ It is attached to the mouth of Sushumnd ” (Sus/iumwa- syalagnam).—The petals ® are on four sides of the place where, the Kanda ‘ and Sua/iumna meet. “ Below the genitals and above the anus ” (Dhvajadhogu- dorddhvam).—From below the root of the genitals to Sua/iumna “ Four petals of crimson hue ” (Chatuh-shonapatram).— The four petals are red in colour. Showa is the crimson colour of the red lotus. “ On its petals are the four lettters from Va to 8a” (Vakaradisantairyutam veda ^-var»^iai/j).—The four letters are Va, Sha (palatal), Sha (cerebral), and Sa.^ On each of the petals ‘ That is, Muladhara chakra, so called from its being at the root of the six Chakras ; see hence to v. 12, post. “ See Introduction. * V. p. 7, ante. ^Veda-varna: Veda stands for “ four ”. There are four Vedas, and the learned sometimes use the word Veda to mean four— i.e., the number of the Vedas. ^ “ See Introduction. 332 THE SIX CENTRES AND THE SERPENT POWER of the six Lotuses the letters of the alphabet are to be meditated upon, going round in a circle from the right (DaksMnavartena). Cf. Vishvasara Tantra: “ The petals of the Lotuses are known to contain the letters of the alphabet, and should be meditated upon as written in a circle from the right to the left.” DESCRIPTION OF THE SIX CENTRES 33S Verse 5 In this (Lotus) in the square region (Chakra) of Prithivi,' surrounded by eight shining spears.^ It is of a shining yellow colour ^ and beautiful like lightning, as is also the Bija of Dhara ^ which is within. Commentary In the pericarp of this Lotus is the square region of PnthivI, which is described in detail. On the eight sides of the square are eight shining spears. The region is of yellow colour. Cf. “ O Thou of dulcet speech, in the Muladhara is the four- cornered region of Dhara, yellow in colour and surrounded by eight spears (Shula) like Kulachalas.” Kulachala is by some interpreted to mean the breast of a woman. According to this view, the tips of these spears are shaped like a woman’s breasts. Others understand by the expression the seven Kula Mountains." ' Earth element, which is that of this Chakra. The form of this tattva is a square. , A f The As/ifashula are shown thus : ^|i-» ® The colour of the earth element which presides in this Chakra. Each Tattva manifests the form, colour, and action, of its particular vibration. * That is, the Bija of PrithivI, the earth Tattva or “ Lang ”. See Introduction. * Mahendro Malaya/i Sahya/i Shuktiman Rikskaparvata/i Vindhyash cha Paripatrash cha saptaite kulaparvata/j. (quoted in Shabdastomamahanidhi). Some read Pariputra/t in place of Paripatra/i. Shankara says that the spears are here because the Chakra is inhabited by Dakin! who is one of the great Bhairavis. 334 THE SIX CENTRES AND THE SERPENT POWER Cf. Nirvana Tantra ; “ 0 Devi, the seven Kula Mountains, viz., Nilachala, Mandara, Chandra-sekhara, Himalaya, Suvela, Malaya, and Suparvata—dwell in the four corners.” According to this notion, the eight spears are likened to the seven Eula Mountains on Earth. “ Within it ” (Tad-anke).—Inside the region of PWthivi (Dhara mandala) is the Bija of Earth— viz., “ Lang ”. This Bija is also of a yellow colour. The phrase ” shining yellow colour ” (Lasat-plta-varw/a) is descriptive of the Bija also. So it has been said: “ Inside it is the Aindra Bija (Bija of Indra),’ of a yellow colour possessed of four arms, holding the thunder in one hand, mighty® and seated on the elephant Airavata,” ® ® The Bija of Indra and the Bija of Earth are the same. * MahSi-bahu, ” possessed of great long arms—sign of prowess. Cf, Ajanu-lambita-bahu (arms reaching the knees). * The elephant of Indra. This and other animals figured in the Chakras denote both qualities of the Tattva and the Vehicles (Vshana) of the Devata therein. See Introduction. DESCRIPTION OF THE SIX CENTRES Verse 6 Ornamented with four arms ^ and mounted on the King of Elephants,^ He carries on His lap ® the child Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotus-face is fourfold/ Commentary This is the Dhyana of the Dhara Bija. The Bija of Dhara or Pnthivi is identical with that of Indra. “ On his lap ” (Tad-anke)— i.e.^ in the lap of Dhara Bija. The sense of this verse is that the Creator Brahma dwells in the lap of Dhara Bija. By “ anka ” (lap) is to be understood the space within the Bindu or Dhara Bija. Cf. “ In the Muladhara is the Dhara Bija, and in its Bindu dwells Brahma, the image of a Child, and King of the Immortals ’ is mounted on an Elephant.” The above quoted passage, it is urged, means “ the King of the Immortals is in the lap of Dhara Bija.” But according to our view, as the Dhara Bija and the Indra Bija are the same, their identity is here spoken of; for it is also said, “the letters of the Mantra are the Devata ; the Devata is in the form of the Mantra (Mantra-rupini).” Also cf. Nirvana Tantra : “ 0 beautiful one, the Indra Bija is below the genitals. The very perfect and beautiful dwelling ' These two adjectival phrases qualify Dhara Bija. ® Airavata. * That is, the Bindu of the Bija (Dhara) or “ Lam ”. This is ex¬ plained, post, * Brahma is represented with four heads. ‘ i.e,, Indra Deva. 336 THE SIX CENTRES AND THE SERPENT POWER of Brahma is above Nada, and there dwells Brahma the Creator,’ the Lord of creatures ® By “ above Nada ” in this passage, we must understand that the abode of Brahma is within the Bindu which is above Nada. Some read “ left of the genitals,” and thus there is a difference of opinion. The Sharada says that the Adharas are various according to different views. Four lustrous arms ” (Lasad-veda *-bahu).—Some interpret the Sanskrit compound word to mean in whose arms shine the four Vedas, Sama and others,” thus thinking of Brahma as being possessed of two arms only. But Brahma is nowhere described as holding the Vedas in his hands, and that he should be meditated upon as having four arms is clear from the following passage in Bhuta-shuddhi Tantra : “ Know, O Shiva, that in its lap is the four-armed, red- coloured child * Brahma, who has four faces and is seated on the back of a swan.” * “ The wealth of whose lotus-face is fourfold ” (Mukhambho- j&laikshmlh chatur-bhaga-bheda?t).—By this is to be understood that Brahma has four faces. • Some read the passage as “ Chatur-bhagaveda ” ; thus read, the meaning practically is the same. If the Sanskrit text is read “ Mukhambhoja-laks/imi-chatur-bhagaveda,” the ^meaning would be, ” the four different Vedas enhance the heauty of his lotus-faces As opposed to the opinion that Brahma holds the four Vedas in his arms, the Vishva-sara Tantra in the Brahml- dhyana says: “ Meditate on Brahml (Shakti) as red in colour ' S?'is/iiikartS,. * Praja-pati. * Veda is used to mean four, there being four Vedas. * i.e., Hiranya-garbha. ® Hamsa, or, as some say, goose or flamingo. See Woodroffe’s *' Garland of Letters ”, p. 166. ® The allusion is to the belief that the four Vedas came out of the four mouths of Brahma. . DESCRIPTION OF THE SIX CENTRES and garbed in the skin of the black antelope, and as holding the staff,' gourd,® the rosary of Rudraks/ia beads,® and making the gesture dispelling fear.” ^ And in the Saptashatl Stotra ® it has been said that Shiva and Shakti are to be meditated upon as having the same weapons. Also cf. Yamala: “ The Adi-Murti ® should be meditated upon as making the gestures of dispelling fear and granting boons,^ as also holding the Kunc?ika ® and rosary of Rudraks?^a beads, and adorned with fine ornament.” This is how She should be meditated upon. The rest requires no explanation. ^ Dawda. * Kamawdalu. * Aks/ia-sutra. * That is, the Abhaya-mudra. The hand is uplifted, the palm being shown to the spectator. The four fingers are close together, and the thumb crosses the palm to the fourth finger. * Markawdeya Chandl. ® Brahml Shakti. ^ That is, the Varadamudra, the hand being held in the'same position as in note 8, p. 19, but with the palm held horizontally instead of vertically. ® Kamandalu: a vessel with a gourd-shaped body, and handle at the top, used for carrying water, generally by ascetics. THE SIX CENTRES AND THE SERPENT POWER Verse 7 Here dwells the Devi Dakini ‘ by name; her four arms shine with beauty, and her eyes are brilliant red. She is resplendent like the lustre of many Suns rising at one and the same time.^ She is the carrier of the revelation of the ever-pure Intelligence.^ Commentary In this Shloka the Author speaks of the presence of Dakim Shakti in the Adhara-padma. The sense of this verse is that in this Lotus the Devi DakinI dwells. “ She is the Carrier of the revelation of the ever-pure Intelli¬ gence ” * (Prakasham vahanti sada-shuddha-buddhe/i)—that is, she, Dakini Shakti, enables the Yogi to acquire knowledge of the Tattya (Tattva-jnana). By meditating on her, which is part of Yoga practice, one acquires Tattva-jnana. This Devi is the pre¬ siding Divinity of this region. Cf. “ The mouth ‘ (the lotus) has the letters Va, Sha (palatal), 8/ia (lingual), and Sa, and is presided over by Dakinl.” ‘ DakinI and other Shaktis of this class are in some Tantras called the Queens, of the Chakras, and in others the door-keepers thereof. * That is, according to Vishvanatha, she is very red. * Shuddha-buddhi—i.e., Tattva-jnana. ^ If the word “sada” is read separately from “ shuddha-buddhi,” it becomes an adverb qualifying “ vahanti ” and the passage would then mean that “ she ever carries revelation of Divine Knowledge ”. * Vaktra. This is possibly the transcriber’s mistake for “ Padma ”= lotus. DESCRIPTION OP THE SIX CENTRES 339 “ Dakini, RakinI, LakinI, KakinI, as also Shakini and Hakini, are the queens of the six respective Lotuses.”' Elsewhere is given the Dhyana of Dakini thus: “ Meditate on her, the red, the red-eyed Dakini, in the Muladhara, who strikes terror into the hearts of Pashus,® who holds in her two right hands the Spear* and the Khatvanga,* and in her two left hands the Sword and a drinking-cup filled with wine. She is fierce of temper and shows her fierce teeth. She crushes the whole host of enemies. She is plump of body, and is fond of Payasanna.** It is thus that she should be meditated upon by those who desire immortality.” Elsewhere she is described as “ bright with a Tilaka^ of vermillion, her eyes ornamented with colly- rium, clad in black (antelope’s skin) and decked with varied jewels,” etc. On the authority of the above passage, which occurs in a Dhyana of Dakini, she should be meditated upon as clad in black antelope skin. The Devas Brahma and others are to be meditated upon as having their faces down or up according to the frame of mind (Bhava) of the Sadbaka. The Shaktananda-tarangini * quotes the following from the Maya Tantra: “ Parvati asked; How can they be in the Lotuses which have their heads downward bent ? * The Shaktananda-tarangbii places them in a different order. See P. K. Shastri’s edition, p. 75. * The unillumined. See Introduction to Author’s Mahanirvana. * Shula. ‘ A staff surmounted by a human skull. * Khadga, a kind of sword used in the sacrifice of animals. Some read Khe^a. ® A kind of milk pudding made of rice boiled in milk with ghee and sugar. ' Here the mark borne by a woman between the eyebrows showing that her husband is living—an auspicious mark. The Saubhagyaratna- kara says that Dakini abides in Tvak Dhatu. * Fourth chapter; Prasanna Kumara Shastri’s edition, pp. 78, 79, The passage in the text is incompletely quoted. THE SIX CENTRES AND THE SERPENT POWER “ Mahadeva said : The Lotuses, 0 Devi, have their heads in different directions. In the life of action ’ they should be thought of as having their heads downward, but in the path of renunciation ® they are always meditated upon as having their heads upward turned.” The rest is clear. ’ Pravritti-mfirga: the outgoing path as distinguished from the Nivritti-marga, or the path of return to the Parabrahman. * Nivntti-marga. DESCRIPTION OF THE SIX CENTRES Verse 8 Near the mouth of the NatZl called Vajra, and in the pericarp (of the Adhara Lotus), there constantly shines the beautifully luminous and soft, lightning-like triangle which is Kamarupa,^ and known as Traipura.'* There is always and everywhere the Vayu called Kandarpa,® who is of a deeper red than the Bandhujiva flower,^ and is the Lord of Beings and resplendent like ten million suns. Commentary In this Shloka is described the triangle in the pericarp of the Mula-Chakra. “ Near the mouth of the NCidd called Vajra, ” (Vajrakhya- vaktradeshe).—The mouth of the Vajra is two fingers above that of the Snshnmtm and below the base of the genitals. “ The triangle hnoivn as Traipura ” (Trikonam traipura* khyam).—The triangle is so called because of the presence of the Devi Tripura within the Ka inside the triangle, and the letter Ka is the chief letter of the Kamabija.* ^ See Commentary, post. “ This triangle, says Vishvanatha, citing Gautamlya Tantra is Ichchajnanakriyatmaka—that is, the powers of Will, Knowledge and Action. See Introduction. * A form of the Apana vayu. Kandarpa is a name of Kama, the Deva of Love. * Pentapccles Phcenicea. * That is, the Mantra “ Klim ” ; in Tantraraja Shiva speaking to Devi says, “ letter Ka is Thy form ”. The Nityapujapaddhati, p. 80, mentions in this connection “ Kam,” the Vija of Kaminl. See Introduction. THE SIX CENTRES AND THE SERPENT POWER Cf. Shaktananda-tarangini ’ : “ Inside dwells the Devi &undarl,* the Paradevata.” “ Soft ” (Komala)— i.e., oily and smooth. “ Kdma-rupa ” *: that by which Kama is caused to be felt — i,e., it is Madanagaratmaka.^ C/. “ The triangle should be known as the charming Shakti- pi^/ia.” This triangle is above the Dhara-vija. Cf. Sammohana Tantra, speaking of Dhara-vija: “ Above it (Dhara-vija) are three lines—Varna, Jjeshth&, and Raudri.” “ Kandarpa .**—The presence in the Trikona of the Kan- darpavayu is here spoken of. It is everywhere (samantat) that is extended throughout the triangle. “ Lord of Beings ” (Jivesha).—So called because the con¬ tinuance of life depends on Kama or Kandarpa. It is said that “ In the Kanda (heart) region dwells Pra^ia; and Apana dwells in the region of the anus.” The air in the region of the anus is Apana, and Kandarpa Vayu accordingly is a part of Apana Vayu.^ It is also said that ® “ Apana draws Prana, and Prana draws Apana—just as a falcon attached by a string is drawn back again when he flies away; these two by their disagreement prevent each other from leaving the body, but when in accord they leave it.” The two Vayus Prana and Apana go different ways, pulling at one another; and neither of them, therefore, can leave the ‘ When dealing with the Kakara-tattva, p. 166, Prasanna Kumara Shastri’s edition. * Sundarl— i.e., Tripura-sundarl, a name of the Devi. See Tantraraja (Tantrik Texts, VIII, Ch. 4-6). * Sbankara defines this as ” the embodiment of the devotee’s desire ” (Bhaktabhilas/ia-svarapam). * Chamber of Madana (Deva of Love)—the Yoni. * Vayu here is a name for a manifestation of Prana, the five most important of such manifestations being Prana, Apana, Samana, Vyana, Udana. See Introduction. ® This is an oft-repeated passage (Shaktananda, p. 6). DESCRIPTION OF THE SIX CENTRES 34S body, but when the two are in accord—that is, go in the same direction—they leave the body. Kandarpa Vayu, being a part of Apana also pulls at Prana Vayu, and prevents the latter from escaping from the body; hence Kandarpa Vayu is the Lord of Life. In V. 10 the Author describes Kundalini as “ She who maintains all the beings of the world by Inspiration and Ex¬ piration.” ’ He himself has thus said that Prana and Apana are the maintainers of animate being. ' The Inspired and Expired breath is Hamsa/i. 344 THE SIX CENTRES AND THE SERPENT POWER Verse 9 Inside it (the triangle) is Svayambhu' in His Linga-form,"^ beautiful like molten gold, with His head downwards. He is revealed by Knowledge ^ and Meditation,^ and is of the shape and colour of a new leaf. As the cool rays of light¬ ning and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kashi is in forms like a whirlpool.® Commentary In this verse he speaks of the presence of the Svayambhu- linga in the triangle. “ Svayambhu in his Linga-form ” (Linga-riipi svayambhu), i.e., here dwells the Shivalinga whose name is Svayambhu. '^Beautiful like molten ^oZd ” (Druta-kanaka-kala-komala). —His body has the soft lustre of molten gold. “ His head doivnwards ” (Pashchimasya).— Cf. Kali-kulam- rita: “ There is placed the great Linga Svayambhu, who is ever blissful, his head downward, active when moved of Kama Bija.” Revealed by Knowledge and Meditation ” (Jnana-dhyana- prakasha).—Whose existence is apprehended by us by Know¬ ledge (Jnana) and Meditation (Dhyana). By Jnana we realize the attributelessness and by Dhyana the attributefulness (of the Brahman). Such is Svayambhu. ’“Self-originated.” “self-existent,” the Shiva Linga of that name. ® As the human phallus. ® Jnana. * Dhyana. ® This refers to a depression on the top of the Linga. DESCRIPTION OF THE SIX CENTRES “ The shape and colour of new leaves ” (Prathama-kishalaya- kara rupa).—By this is conveyed the idea that the shape of the Svayambhtilinga is tapering like a new unopened leaf-bud. Like the pistil inside the Champaka flower, it is broad at the bottom and tapers to a point at the end ; this also shows that the Svayambhu-linga is of a blue-green colour (Shyama). Cf. Shaktananda-taranginl: “ O Maheshani, meditate in¬ side it (the triangle) upon the Svayambhulinga, who holds his head with an aperture therein downward—the beautiful and blue-green Shiva (Shivam Shyamala-sundaram).” In the Yamala occurs the following passage : “ Meditate upon the very beautiful celestial triangle (Trikona) in the Muladhara ; within its three lines is Kuwc^all, charming like ten million lightning flashes in the dark blue ^ clouds.” This passage, which describes Kiuic^ali as “ lightning in the dark blue clouds ”, goes to show that the Svayambhulinga is also blue; but Nila (blue) and Shyama (dark green) belong to the same category, and hence there is no contradiction. ” As cool rays of lightning and of the full moon charm, so does His (^i^yut-piirnendu-bimba-prakarakara “-chaya- snigdhasantanahasi).—As the strong light of the moon and of lightning emits no heat, so is the light which emanates from the Svayambhulinga cool and pleasing, bringing gladness into the hearts of men. “ The Deva who resides happily here as in Kashi ” * (Kashi- vaslvilasi).—Kashi is the place sacred to Shi^a, his favourite abode. By these two adjectives it is implied that the Svayam- bhu in the Adhara Lotus is happy as He is in His form of Vishveshvara in Kashi, and He is as pleased to be hero as at Kashi. “ VilasI ” may also mean amorous because it has been * Nila. * Vishvanatha for Kara (ray) reads Rasa—that is, the nectar flowing from the Moon. .* Benares or Baranasl. THE SIX CENTRES AND THE SERPENT POWER said above, “ moved by Kama Bija Vilasi is indicative of His Lordship of the Universe.’ “ Like a tvhirlpool ” (Sarid-avarta-rupa-praliara).—The whirling water on its outer edge creates a depression in the middle and the centre thereof is raised like the shape of a couch.* This Svayambhu is placed on the Kama-blja. This has been said in Kali-Kulamn’ta : “ Surrounded by the filaments of the lotus, is the Shrmga^a * and over this is the beautiful Maha- linga Svayambhu, with an opening on the top, ever happy, holding his head downwards, and active when moved by the Kama-blja.” Elsewhere the following occurs : “ There, in the pericarp, is the above-mentioned Dakini, and the triangle (Trikona) with¬ in which is a small aperture and the red Kama-blja. There is also the Svayambhu Linga, his head downward and of a ruddy hue.” This is, however, a different conception. ‘ The Universe is His Vilasa or Lila. * Shankara says that he is so described because of his restless motion. * The triangular pyramidical seat of Kama. DESCRIPTION OF THE SIX CENTRES Verses 10 and 11 ^ Over it ^ shines the sleeping KwirfalinI, fine as the fibre of the lotus-stalk. She is the world-bewilderer," gently cover¬ ing the mouth of Brahma-dvara ^ by Her own. Like the ispiral of the conch-shell, Her shining snake-like form goes 'three and a half times round Shiva,"’ and her lustre is as : that of a strong flash of young strong lightning. Her sweet murmur is like the indistinct hum of swarms of love-mad bees.** She produces melodious poetry and Bandha ^ and all other compositions in prose or verse in sequence or otherwise ” in Sanskrita, Prak^ ita and other languages. It is She who maintains all the beings of the world by means of inspiration and expiration,** and shines in the cavity of the root (Mtila) Lotus like a chain of brilliant lights. ^ Shankara, unlike Kallcharana, has annotated the two verses separately. Svayambhu Linga—that is, round It with her body and over It with Her head. * KuwdalinT is the Shakti whereby the Mayik world exists, at rest. In the Kurma Purawa Shiva says : “ This Supreme Shakti is in me, and is Brahman Itself. This Maya is dear to me, by which this world is bewildered.” Hence the Devi in the Lalita is called SarvamohinI ” (all-bewildering). * See Commentary. • ^ Shivopari. ® Vishvanatha says She makes this sound when awakened. Accord¬ ing to Shankara, this indicates the Vaikharl state of KuntZalinl. ^ Is a class of literary composition in which verse is arranged in the manner of a diagram or picture. * Bhedakrama and Atibhedakrama. ® Vishvanatha quotes DaksAmftmurti as stating that during day and night man breathes in and out 21,600 times, taking both expiration and inspiration as the unit. See Introduction. THE SIX CENTRES AND THE SERPENT POWER Commentary In these two verses the author speaks of the presence of KuneialinI Shakti in the Svayambhu Linga. (it is the Devi Kundalini who maintains the existence of individual being^ (Jiva, Jivatma) by the functions of inspiration and expiration] She places them in individual bodies) She produces the hum¬ ming sound resembling that of a swarm of bees, and is the source of Speech and She, as described below, dwells in the triangular hollow in the pericarp of the Muladhara Lotus rest¬ ing upon the Svayambhu Linga. “ Shines fine as the fibres of The lotus-stalk ” (Bisa-tantu- sodaralasat-suks7jma)—i.e., She is fine like the fibre of the lotus-stalk. “ World-hetvilderer ” (Jagan-moghinl)—t.e., She is Maya in this world. “ Gently." '—Madhuram. “ The mouth of Brahma-dvdra ” (Brahma-dvara-mukha)— the hollow on the head of Svayambhu Linga. “4 strong flash of young lightning " (Navina-chapala-mala- vilasaspada).— Lit., “ possessed of the wealth of a strong flash of young lightning.” In youth every thing and person shows the characteristic qualities in a state of vigorous perfection. Hence a ” young flash of lightning ” means a strong flash. / ” She produces melodious poetry, etc. (Komalakavya-banda- rachana-bhedatibheda-krama).—This shows the mode in which words are produced. The soft music produced by a combination of soft and melodious words descriptive of beauty, virtue, etc., in all its modulations, resulting from perfecting of composition and regularity and irregularity in the disposition of words. By Bandha is here meant pictorial poetical composition in prose or verse arranged to look like a lotus (Padmabandha), a horse (Ashvabandha) and so on ; and by Atihheda the author alludes Madhuram : this is used as an adjective, according to Shankara, and means sweet. He says She is drinking nectar by the Brahmadvara; as the nectar is coming through it, the Brahmadvara is sweet. DESCRIPTION OF THE SIX CENTRES to all the words in SanskWta and Prakrita. By using the word “ order, sequence,” the author emphasizes the fact that these compositions and words come out in the order laid down in the Shastras. KunrfalinI produces, both at random, and in set forms. Kunc^alinl produces words, SanskWta, and PrakWta, dis¬ tinct and indistinct. She is the source from which all sound emanates. Cf. Sharada ^” Upon the bursting (unfolding) of the sup¬ reme Bindu arose unmanifested Sound ® (Avyakta-rava). It as¬ sumed the form of Kun<^ali in living bodies, and manifested itself in prose and verse by the aid of the letters of the Alphabet {lit., the essence of the letters).” By “ Prose and Verse ” all forms of speech are meant. It has distinctly been said in Kadimata *: “ By the action of the Ichchha-Shakti of the Atma acting on Prana-vayu there is produced in the Muladhara the excellent Nada (Sound) called Para.* In its ascending movement it is thrown upward and open - ing out in the Svadhis7«i7iana,’ it receives the name of PashyantI; and again gently led up as before mentioned, it becomes united in the Anahata with Buddhi-tattva, and is named Madhyama. Going upward again, it reaches the Vishuddha in the throat, where ‘ Ch. I, second line of v. 11 and v. 14, the intermediate verses are omitted. These run as follows: ” That sound is called, by those versed in the Agamas, Shabdabrahman. Some teachers define Shabdabrahman to mean Shabdartha,^other8 (grammarians) define it to mean Shabda ; but neither of them is correct, because both Shabda and Shabdartha are Jada (un-conscious things). In jiiy opinion, Shabdabrahman is the Chaitanya of all beings.” The Agama in the text is Shruti; Raghava quotes Shankarficharya in Prapanchasara, which speaks of men versed in Shruti. Chaitanya is the Brahman considered as the essence of all beings—that is. Chit and Shakti, or Chit in manifestation. * That is, the Principle or Cause of Sound. See Introduction. * Tantraraja (Vols. VIII and XII. Tantrik Texts), Ch. XXVI, vv. 6-9. * At pp. 120-122, Vol. II, Tantrik Texts, Vishvanatha speaks of Para, PashyantI, and the other Shaktis. The form of Nada, says the Manoramd, should be known from the Guru. This Ichchha-Shakti is Kalamayi. * PashyantI is sometimes associated with Mawipura, See In¬ troduction. 360 THE SIX CENTRES AND THE SERPENT POWER it is called Vaikharl; and from there it goes on towards the head, (upper part of the throat, the palate, the lips, the teeth). It also spreads over the tongue from root to tip, and the tip of the nose; and remaining in the throat, the palate, and the lips, produces by the throat and the lips the letters of the Alphabet from A to Ks/ta.” ’ It is needless to quote more. Elsewhere has KuwrZalinI been thus described: “ Meditate upon DevT KuncfalinT, who surrounds the Svayambh-Linga, who is Shyama and subtle, who is Creation itself,® in whom are crea¬ tion, existence, and dissolution,® who is beyond the universe,^ and is consciousness * itself. Think of Her as the One who goes upwards.” ® Also: “ Meditate upon the Devi Kun^Zalini as your Ishta- devata,' as being ever in the form of a damsel of sixteen in the full bloom of her first youth, with large and beautifully formed breasts, decked with all the varied kinds of jewels, lustrous as the full moon, red in colour, with ever restless eyes.” “ Red (Rakta) as regards Sundari ”, so says the Author of the Shaktananda-taranginT. Kun<ialini, as a matter of fact, should always be meditated upon as red (Rakta) in colour.® ’ The sense of this, says the Manorama, is that Nada which has four stages (Avasthachatusk^yatmaka) does, after passing through the different centres mentioned in the Text, assume the form of the 61 letters. “ Sns/ifirupa. ® gm/iii-stithi-layatmika. ^ Vishvatita. She is not only immanent, but transcends the universe. * Jnana-rupa. ® Crddhvavahini, for KundalinI ascends to the Sahasrara. ^ IsAia-deva-svarapinl. The Is/i^adevata is the particular Devata of the Sadhaka's worship. * These in women indicate a passionate nature. The Shaktananda-tarangml says: She is only to be meditated upon as red only when the object of worship is Tripura. The text may also be read as meaning that "red” is an attribute applicable to Shrl Sundari—that is, the Devi Tripurasundarl. DESCRIPTION OF THE SIX CENTRES Shyama (which ordinarily denotes “ colour ”) is here meant to signify something different. In all Tantras and all Tantrika collections KundJalini is described to be like lightning. “ Shyama is the name given to a woman who is warm in winter and cool in summer, and the lustre of molten gold.” ' This is what is meant here and colour is not intended. Thus the apparent dis¬ crepancy is removed. The Kankala-malinT Tantra describes KuwtZalini in the Brahmadvara, and before the piercing of the Chakras, thus: “ She, the Brahman Itself, resplendent like millions of moons rising at the same time, has four arms and three eyes. Her hands make the gestures'* of granting boons and dispelling fear, and hold a book and a Vina.' She is seated on a lion, and as She passes to her own abode ^ the Awe-inspiring One (Bhima) assumes different forms.” ’ This is a quotation from the Alankara Shastra (Rhetoric). “ That is, the Mudras Vara and Ahhaya ; v. ante, pp. 19, 20. ® The musical instrument of that name, * The Maladhara. THE SIX CENTRES AND THE SERPENT POWER Verse 12 / Within it^ reigns dominant Para,'^ the Shrl Paramesh- vari, the Awakener of eternal knowledge. She is the Omnipotent Kala’’ who is wonderfully skilful to create^ and is subtler than the subtlest. She is the receptacle of that continuous stream of ambrosia which flows from the Eternal Bliss. By Her radiance it is that the whole of this Universe and this Cauldron * is illumined. Commentary He is now speaking of the Stafl-like Para Shakti, who is like a straight thread above Kundalini, who is coiled round Svayambhu-Linga. The Shri Parameshvarl, whose radiance illumines this Universe ® and its cauldron, dwells in the Svayam¬ bhu-Linga above where Kun<falim is coiled and holds supreme sway. “ Omnipotent (Parama).—She is the Maya who is able to do that which is impossible.® * Svayambhulinga, round which Kuwdall is coiled. * According to Shankara, Para is in Ku^idalinl. She is called Brahman! by Vishvanatha who quotes the Svachchhandasangraha. In Kundalin! is the Para state of Shabda. * Vide post. * Ka^aha—that is, the lower half of the Brahmant^a, and as such cauldron-shaped. * Brahmanda—egg of Brahma. ® So the Dev! Pnra^m (Ch. XLV), speaking of this power of the Supreme, says: Vichitra-karyakarana chintitatiphalaprada Svapnendrajalaval loke maya tena prakirtita. Parama may also mean Param miyate anaya iti Parama— i.e.. She by whom the Supreme " is measured,” in the sense (for the Supreme is immeasurable) that she who is one with the Supreme, is formative activity. Sec Introduction. Vishvanatha, quoting an unnamed Tantra, says that this Maya is within Eundalinl, and this Parama is Para- matmasvarapa. DESOBIPTION OF THE SIX OENTBES 858 ** Kald '* is a form of NSda Shakti (Kala Nada’Shakti'rtlpft); and is separate from Kun^^alinl.’ The Shftktananda-taranginl says : “ Kala is KundalinI, and She, Shiva has said, is Nada-shakti.” ** And it has also been elsewhere said: “ Above it, meditate in your mind on Chitkala united with I {Laks?tml) who is tapering of shape like the flame of a lamp, and who is one with Kuwofall.” Cf. Kalika-Shruti: “ Man becomes freed of all sins by medi' tating upon Kun<falinl as within, above, and below the flame, as Brahma, as Shiva, as Sura,* and as Parameshvara Himself j as Vishnu, as Prana, as Kalagni,^ and as Chandra.” * By “ within the flame ” is meant the excellent Kala (=Nada- rupa) above Kunc^alini’s threefold coil. This is what has been said by the author of this Lalitarahasya. “ She {Para) is wonderfully skilful to create ” (Ati-kushala) — i.e., She it is who possesses the wonderful skill and power of creation. “ She is the recejptacle of that continuous stream of ambrosia flowing from Eternal Bliss (Brahman) ” (Nityananda-param”- parativigalat-plyus7ia-dhara-dhara).—By Eternal Bliss (NityS.- nanda) is meant the Nirguna or attributeless Brahman, Param^ para means “ connected step by step From Nityananda, which is Nirguna Brahman, there arises (in Its aspect as) Saguna Brahman ; from Saguna Brahman, Shakti; from Shakti, Nada, from Nada, Bindu; and from Bindu, Kunt^alini.® Chit-kala is another form of Kun<7alinl. It is thus that the the ambrosia comes step by step to Parameshvarl, the Chitkala. She is Nitya- nandaparampara—that is. She belongs to the chain of emanation ^ Kundalinyabheda-sharlrinr. * Nada-shakti = Shakti as Nada. See Introduction. * Sura=Sarya, or Sun. * The fire which destroys all things at the time of dissolution (pralaya). Moon. * See Introduction, n 864 THE SIX OENTEBS AND THE SERPENT POWER from NitySuanda downwards; and She is Ativigalat-piyds^a- dhar5dhara-~that is, She is the receptacle of the stream of ambrosia which flows copiously from Nityananda.’ This compound word may be interpreted to mean that She holds the copious flow of ambrosia caused by her union with the Brahman. From Nityananda this nectar comes to Para- Bindu, and passes through the Ajna Chakra, Vishuddha Chakra, etc., till it reaches the MuladhSra, and this nectar is that of which She is the receptacle. To interpret it to mean this, the entire word is read as one. * That is, if the compound be read in two sections— viz., Nityftnanda- paramparA, and then separately, AtivigalatpIyQsAadharA. The trans¬ lation adopted in the text is that which is referred to in the paragraph ^hioh follows, DESCRIPTION OF TIIE SIX CENTRES Verse 13 By meditating thus on Her who shines within the Mala \ Chakra, with the lustre of ten million Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure I of disposition by his deep and musical wqrds, he serves the foremost of the Devas.^ Commentary In this verse the Author speaks of the benefit to be derived from meditating on Kundalinl. By Mula Chakra is meant the Muladhara. “ It is the root of the six Chakras—hence its name,” ” Within " (Mula-chakrantara-vivara-lasat-ko^i-surya-praka- sham).—She shines in the Muladhara Chakra like ten million suns shining at one and the same time. ” deep and musical words ” (Vakyai/i kavya-paraban- dhaih).—His speech is musical and full of meanings, as in a poetical composition. “He serves” (Sevate).*—He uses his words in hymns of praise and for purposes of a like nature. He pleases them by words of adoration. ” All the foremost of the Devas ” (Sakala-sura-gurun).—The word Guru here means excellent, and the Author by Sura-gurun means Brahma, Vis7^^m, and Shiva, the principal Devas. Amara says that ” adding the words Singha (lion), Shardula (tiger), Ns.ga (serpent), etc., to a male name implies excellence.” ‘ That is, Brahma, Via/inu, Shiva, etc. * That is, by his mastery over words he becomes like to Brihaspati, Guru of the Devas (Shankara). W THB sax OXNTBBS AND THE SERPENT POWER Summary The Muladhftra is Lotus of four petals. The petals are red, and have the letters Va, Sha (palatal), Sha (cerehal),. Sa, in colours of gold. In the pericarp is the square DharSmandala surrounded by eight spears, and within it and in the lower part is the Dhara-bija ^ who has four arms and is seated on the ele¬ phant Airavata. He is yellow of colour, and holds the thunder¬ bolt * in his hands. Inside the Hindu of the Dhara-bija is the Child Brahma, who is red in colour, and has four hands with which he holds the staff,* the gourd,‘ the Rudraks/ia rosary, and makes the gesture which dispels fear.^ He has four faces. In the paricarp there is a red lotus on which is the presiding Divinity of the Chakra (ChakradhisTi^/iatrl), the Shakti Dakini. She is red and has four arms, and in her hands dre Shula,® Kha^vanga,’' Kha<2ga,* and Chas/iaka.® In the pericarp^there is also the lightning-like triangle, inside which are Kama-vayu and Kama-bTja,'° both of which are red. Above this is the Svayambhu Linga which is Shyama-vaivia, and above and round this Linga is Kuncfalini coiled three and a half times, and above this last upstands, on the top of the Linga, Chit-kala.'® (This is the end of the first section.) ‘ “ Lam.” " Vajra. * Danda. * Kamandalu. * Abhayamudra; v. 19, ante, n, 8. ® Spear. ' Skull-mounted staff. * Sword. Khadga is a heavy sacrificial sword. * Drinking'oup. ‘““Kllrn.” Its colour. ** Described in v. 12 as another form of^Ktindallnl. ** Prakaranai The commentator divides the text and his comiueii- tary into eight sections, bfiSCRlJPl^ION OF THE SIX CENTRES 86^ Verse 14 INHERE is another Lotus i placed inside the Sus/iumwa at' the root of the genitals, of a beautiful vermilion colour. On its six petals are the letters from Ba to Purandara,® with the Bindu^ superposed, of the shining colour of lightning. Commentary Having described the MMadhara, he describes the Svadhis/i- tMnsi Chakra in five verses beginning with the present. This verse says that at the root of the genitals there is, distinct from the Muladhara, another Lotus, of a beautiful vermilion colour. “ Placed inside the Swshwmna ” (Saus/ium/ia‘‘‘madhya- gha^itam).—The place of this Chakra or Padma is within Sus/iumna. “ At the root of the genitals ” (Dhvaja-mfiladeshe). “ Of a beautiful vermilion colour ” (Sindura-pura-ruchira- runa).— This Lotus is of the charming red colour of vermilion. “ On its six petals ” (Anga-chhadai/i).—It is surrounded by its six petals which are the letters.* * That is, the SvadhisA^Aana Chakra. See Introduotioii. * The letter La; v. post, * The AnUsvara. * Saus/iumna; Shankara reads this Word to mean the BrahmanadI which is within Sus^umna, and says that the suffix '* iw ” by which the change is affected is used in the sense of “ relating to,” and not " placed within ® V. ante, Introduction. 368 THE Silt CEKTKES AKD THE SEREENT POWER “ The Utters ” (Badyaii^ savindu-lasitai/i Purandar5ntai?^). —by Purandara is meant the letter La, it being the Bija of Purandara or Indra. Each of these letters from Ba to La is on each petal of the lotus. They have the Bindu over them, and are of the shining colour of lightning. The above may also KUean that the lustre of the letter is caused by their union with the Bindus placed over them. DESCillPtlON OF THE SIX CENTRES Verse 15 jWiTHiN it ^ is the white, shining, watery region of Varuna, I of the shape of a half-moon,and therein, seated on a I Makara,^ is the Bija Vam, stainless and white as the i autumnal moon. Commentary Here the Author speaks of the presence of the watery region of Varuna in the pericarp of the Svadhis/i^/iana. This watery region (Ambhoja-mandalam) is in shape like the half-moon (Ardhendurupalasitam), and is luminously white (Vishadapraka- sham). The Sharada says : “ The region of water is lotus (shaped), that of earth is four-cornered * and has the thunderbolt (Vajra) and so forth.” Raghava-bha^^a,® in describing it, says; “ Draw a half-moon, and draw two Lotuses on its two sides.” The Great Teacher® says that “ the region of water is like the light of the Lotus-united Half-moon ”. Then he speaks of the Varuna-bija. This Bija is also white, and is seated on a Makara, which is the Carrierof Varuna. He has the noose in his hand. ’ Svadhis/i^/iana. “ Water is the element of this Chakra, which is represented by the crescent. * An animal of a legendary form, somewhat like an alligator. See Plate 8. * Gh. I, V. 24, Chaturasram ; sed qu, for ordinarily the Mandala is semicircular. ® The famous commentator on the Sharada-tilaka. ® Apparently Shankaracharya, Prapanchasara (Tantrik Texts, Vol. HI), i. 24. ’ Vahana, 866 THE SIX obntees and the serpent power Of. “ (Meditate) upon the white Bija of Varuna (within the Lotus). Varuna is seated on a Makara, and carries the noose (Pasha). And above him’ (that is, in the Bindu) meditate on Hari * who is blue of colour (Shyama) and four-armed.” The Va in Varuna Bija belongs to the Ya class— i.e., to the group Ya, Ra, La, Va. This becomes clear from the arrangement of the letters in Kulakula Chakra and in Bhutalipi Mantra. The rest is clear. ’ Tadarddhvani. See Comm, to next verse. * ViaAnn. bUSCRlPTlbN OF THE SiX CENTRES Verse 16 May Hari, who is within it/ who is in the pride of early youth, whose body is of a luminous blue beautiful to be¬ hold, who is dressed in yellow raiment, is four-armed, and wears the Shrl-vatsa,^ and the Kaustubha,® protect us ! Commentary ^ The Author here speaks of the presence of Vis/iwu in the Varuna Bija. ** Within it” (Ankadeshakalita)—i.e., in the Bindu above Varuna Bija, in the same way as Brahma is in the lap of Dhara Bija. The same explanation applies by analogy to the descrip¬ tion of the other Lotuses. “ Whose body, etc.” (Nila-prakSisha-ruchira-shriyam).— Lit., He possesses the enchanting beauty of blue effulgence; i.e., his body is of a luminous blue beautiful to behold. “ Wears Shri-vatsa and Kaustubha .”—The following is his Dhyana in the Gautamlya Tantra: “ On his heart is the gem Kaustubha, lustrous as ten thousand Suns shining at the same * i.e., Vis/wu is within “ the lap “ of the Bindu of Vam. * Lit., Favourite of Shrl or Laks/iml—an auspicious curl on the breast of Vishnu and his Avatara, KrisAna. It is said to symbolically represent Praknti. See Ahirbudhnya Samhita 62, 92, citing also the Astrabhfts/iana Adhyftya of Vishnu Purana, I, 22. “ A great gem worn by Vishnu, which is said to symbolically signify the souls (see authorities in last note). These are said to be united With the Kaustubha of the Lord (Vie/mutilaka, II, 100), ^65^ THE SIX CENTEBS ANb ti?HES SErEENT EOWEE time, and below it is the garland' with the lustre of ten thou¬ sand moons. Above Kaustubha of Shrl-vatsa, which also is luminous like ten thousand moons.” The Tantrantara speaks of the weapons in the hands of Hari: “ (Meditate on) Him who has the noose in His hand, and on Hari who is in his lap, and has four arms, and holds the Conch,® Discus,® Mace,^ and Lotus,^ is dark blue (Shyama) and dressed in yellow raiment.” By “ who has the noose in his hand ” is meant Varuna as he has been described in the verse preceding the Text quoted. Elsewhere he (Hari) is spoken of as “ clad in yellow raiment, benign of aspect, and decked with a garland ”.* ' We have seen that, in the Muladhara, Brahma is seated on the Hamsa, and we should therefore think of Vis/inu as seated on Garu^fa.' * Vanamala; the name for a large garland descending to the knee. It is defined as follows : Ajanulambini mala sarvartu-kusumojjvala. Madhye sthulakadambadhya vanamaleti kirtita. (That is said to be Vanamala which extends down to the knee, beauteous with flowers of all seasons with big Kadamba flowers in the middle.) This garland is celestial because in it the flowers of all the seasons are contained. ® Shankha. * Chakra. ® Gada. * Padma. ® The garland symbolizes the elements : as the club, Mahat; the conch, Sattvika Ahamkara ; the bow, Tamasika Ahamkara ; the sword, knowledge; its sheath, ignorance; discus, the mind and the arrows, the senses. See authorities cited at p. 48, anU. ’’ The Bird ](Cing, Vahana of VieAnu. DESCRIPTION OP THE SIX CENTRES 36^ Verse 17 It is here that RakinI always dwells.* She is of the colour of a blue lotus.^ The beauty of Her body is enhanced by Her uplifted arms holding various weapons. She is dressed in celestial raiment and ornaments, and Her mind is exalted ® with the drinking of ambrosia. Commentary In this Shloka the Author speaks of the presence of Rakinr in the Svadhis/i^/iana. Cf. Rakini-dhyana elsewhere : “ Meditate on RakinI, who is blue of colour (Shyama). In Her hands are a spear,^ a lotus, a drum ^ and a sharp battle-axe.* She is of furious aspect. Her three eyes are red, and her teeth ^ show fiercely. She, the Shining Devi of Devas, is seated on a double lotus, and from one of her nostrils there flows a streak of blood.'* She is fond of white rice,® and grants the wished-for boon." As RakinI is within another lotusin this Lotus, therefore should the six Shaktis everywhere be understood to be in a red lotus as in the Muladhara. ‘ Dwells (Bhati): the Sanskrit word literally means " shines ”—■ here ’ that is, in the Svadhis/i^/iana. * Of the colour of a blue lotus (Nllambujoddara-sahodarakanti- shobha); lit.. Her radiant beauty equals the interior of the blue lotus. “ Matta-chitta; for she drinks the nectar which drops from Bahasrara. She is exalted with the divine energy which infuses Her. * Shula. ® Damaru. * Tanka. ’’ DamsMra— i.e.. She has long projecting teeth. ® Raktadharaikanasam. The SaubhAgyaratnakara has Raktadhat- Vekanatham, that is, she who is the Lord of Raktadhatu. ^ Shuklanna. There is another smaller Lotus in each of the main lotuses on whioh the Shakti sits. 864 THE SIX CENTRES AND SERPENT POWE^ Verse 18 (He who meditates upon this stainless Lotus, which is named Svadhis/j^/^ana, is freed immediately from all his enemies,’ such as the fault of Ahamkara ^ and so forth. He becomes a Lord among Yogis, and is like the Sun illumin¬ ing the dense darkness of ignorance.® The wealth of his neotar-like words flows in prose and verse in well-reasoned discourse. Commentary In this verse is described the benefit derived from the con¬ templation of the SvadhisTi^Tiana Lotus. “ 8vddhi%h.t]idna ''—“By Sva is meant the Para-Linga (Supreme Linga), and hence the Lotus is called Svadhis/i^/iana.” * Fault of Ahamkdra and so forth ” (Ahamkara-dos/iadi).— By this is implied the six evil inclinations: Kama (lust), Krodha (anger), etc. These six,* which are the six enemies of Man, are destroyed by contemplation on the Svadhis/^^/^ana Lotus. By contemplation upon it are also destroyed the darkness of MSya, and Moha.® and the Sun of knowledge (Jnana) is acquired. The rest is clear. ‘ That is, his enemies the six passions. ® Egoism. See Introduction. * Moha. * This is from v. 68 of Ch. XXVII of the Budra-yamala. * Viz., Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (pride), Matsaryya (envy), which all arise from a sense of mine* ness (AhamkAra). ® Ignorance, illnsion, infatuation. PLATE 111] Svadhishthana 1T(» face Page SfiT) DESCRIPTION OF THE SIX CENTRES S Summary of Verses 14 to 18 The Svadhis?i^/iana Ghakra is of the colour of vermilion, and has six petals. On its six petals are the six letters Ba, Bha, Ma, Ya, Ra and La, with the Bindu placed thereon. They are of the colour of lightning. In the pericarp of this Lotus is the region of water in the form of an eight*petalled Lotus, with a half-moon in its centre. This region is white. Inside this latter is the Varuwa Bija “ Vam,” seated on a Makara, with a noose in his hand. In the lap of the latter (i.e., in the hollow of the Bindu) is Vis7mu seated on Garu(ia. He has four hands, and is carrying the Shankha (conch shell). Chakra (discus), Gada (mace), and Padma (lotus). He is dressed in yellow raiment, wears a long garland (Vana-mala) round his neck, the mark Shrivatsa and the gem Kaustubha on his breast, and is youthful in appearance. On a red lotus in the pericarp is the Shakti Rakiwi. She is Shyamavama,’ and in her four hands she holds the Shula (spear or trident), Abja (lotus), Damaru (drum) and Tanka (battle-axe). She is three-eyed and has fierce pro¬ jecting fangs,’ and is terrible to behold. She is fond of white rice,’ and a stream of blood runs from Her nostril. (Here ends the second section.) ’ See note to v. 11. ® Kuiila-dams/iira. ® Shukljlnna, $06 THE SIIC PENTHES ANP THE SEBPE^JT POWER Verse 19 Above it,' and at the root of the navel, is the shining Lotus of ten petals,® of the colour of heavy-laden rain-clouds. Within it are the letters Da to Pha, of the colour of the blue lotus with the NMa and Bindu above them. Meditate there on the region of Fire, triangular in form and shining like the rising sun. Outside it are three Svastika marks,® and within, the Bija of Vahni himself.* Commentary The Manipiira Chakra is described in this and the two following verses. “ Shining lotus of ten petals ” ^ (Dashadala-lasite)— i.e., the Lotus which shines by reason of its ten petals. “ Of the colour of heavy rain-clouds ” (Pumamegha-prakashe) — i,e., of a dark hue. “ Within it are the letters,*' etc. (Nllambhoja-prakashair upahitaja^Tiare dadi-phantai/i sachandraiA). The ten letters from Da (cerebral) to Pha, with the Bindu placed above them, are of the colour of the blue lotus, and are each of them on the ten several petals. The letters are Da, DTia, Va, Ta, Tha, Da, Dha, Na, Pa, Pha. By Sachandrai/i which qualifies VamaiTi is meant that the letters have Bindu and N&da over them, for these two go together. ' SvfidhisA^Mna. * The Maniptlra Chakra, the seat of the Element of Fire, the sign of which is a triangle. See Introduction. * An auspicious mark; v. post. * That is, " Ram,” the Seed-mantra of Fire. “ Shankara reads Dasha-dala*lalite— i.e., the charming lotus of tep petalSr DESCRIPTION OF THE SIX CENTRES 367 “ Like the rising Sun ” (Aruna-mihira-samam)— i.e., like the young sun. “ SvastiJca Marks.” '—These three marks or signs are on three sides of the triangle. Raghava-bhaffa says *: “ A Svastika sign is made by the crossing of two straight lines goihg in four different directions,” In this region of Fire is Ram, the Bija of Fire, ' i.e„ like a cross • fn the note to v. ?8 of Ch. J of the ShArada Tilaka, 868 THE SIX OBNTBBS AND THE SERPENT POWER Verse 20 Meditate upon Him (Fire) seated on a ram, four-armed, radiant like the rising Sun. In His lap ever dwells Rudra, who is of a pure vermilion hue. He (Rudra) is white with ?the ashes with which He is smeared ; of an ancient aspect ' and there-eyed, His hands are placed in the attitude of granting boons and of dispelling fear.’ He is the destroyer of creation. Commentary Elsewhere the Dhyana of Vahni is as follows: “ Seated on a ram, a Rudraks?ia rosary in one hand, and the Shakti ’ in the other.” As there are no weapons placed in the other hands it is to be inferred that the other two hands are in the attitude of granting boons and of dispelling fear; that is how He is des¬ cribed to be in other Dhyanas of Him. Rudra should here be meditated upon as seated on a bull. , “ He is white . . . smeared ” (Bhasmaliptanga-bhus7iabha- rana-sita-vapuTt).—The ashes with which his body is smeared and the ornaments he is wearing make him look white (though his hue is red). ‘ That is, making Vara and Abhaya v. ante, pp. 20, 21. • Vahni’s or Fire’s weapon. Bhaskararftya says it is the weapon is called in Maharashtra SAmti. DESCRIPTION OF THE SIX CENTRES r Verse 21 Here abides LakinI, the benefactress of all. She is four¬ armed, of radiant body, is dark‘ (of complexion), clothed in yellow raiment and decked with various ornaments, and exalted with. the drinking of ambrosia.^ By meditating on this® Navel Lotus^ the power to destroy and create (the world) is acquired. Vam ® with all the wealth of knowledge ever abides in the lotus of his face. Commentary “ Decked with various ornaments ” (Vividha-virachana- lamkrita).—She who is decorated with gems and pearls arranged in varied and beautiful designs. Cf. Lakini-dhyana elsewhere : “ Let the excellent worship¬ per meditate upon the Devi Lakini, who is blue and has three faces, and three eyes (to each face), fierce of aspect, and with Her teeth protruding.® In her right hand She holds the thunderbolt and the Shakti, ^ and in the left She makes the gestures ® of dispelling fear and of granting boons. She is in the pericarp of the navel lotus, which has ten petals. She is fond of meat (.Mamsashi),* and her breast is ruddy with the blood and fat which drop from Her mouth.” ‘ Shyama ; see ante, note to v. 11. * Matta-chitta ; vide ante, p. 44, n. 3. , Etat; a variant reading is evam, ” in this manner * Nabhi-Padma. * That is, the Devi of Speech, Sarasvatl. Vishvanatha quotes a Dhyana in which She is described as hump¬ backed (Kubjinl) and as carrying a staff. ^ The weapon of Vahni (Fire). See note 2, page 50. ® Mudra. ® Some read ” Hamsastham ”■» She who abides in fiesh. 870 THE SIX CENTRES AND THE SERPENT POWER Th^navel lotus is called Mani-pura. The Gautamiya Tantra says ’: “ This Lotus is called Manipura because it is lustrous like a gem.” * Summary of Verses 19 to 21 The NSbhi-padma (Navel Lotus) is of the colour of the raixi'Cloud and has ten petals; on each of its petals are each of the ten letters, Da, D/ia, Va, Ta, Tha, Da, Dha, Na, Pa, Pha, and of a lustrous blue colour, with the Bindu above each of them. In the pericarp of this Lotus is the red Region of Fire, which is triangular in shape, and outside it, on its three sides, are three Svastika signs. Within the triangle is the Bija of Fire—” Ram He (Bija of Fire) is red in colour and is seated on a ram, is four-armed, and holds in his hands the Vajra (thunderbolt) and the iShakti weapon, and makes the signs of Vara and of Abhaya.* In the lap of Vahni Bija is Rudra, red of colour, seated on the bull, who, however, appears to be white 6n account of the ashes which He smears on His body. He is old in appearance. On a red lotus in the pericarp of this Lotus is the Shakti Lakini. She is blue, has three faces with three eyes in each, is four-armed, and with Her hands holds the Vajra and the Shakti weapon, and makes the signs of dispelling fear and granting boons. She has fierce projecting teeth, and Is fond of eating rice and dhal, cooked and mixed with meat aud blood. * {Here ends the third section) ^ A VaisA^va Tantra of great authority. The quotation is from Gh. 84 of the same. * Mani'Vad bhinnam. Bhinna here means “ distinguished," for in the Maniphra is the Region of Fire. See also Rudrayamala, Ch. XXVII, V. 60. * Vara and Ahhaya—i.r., the Mudras dispelling fear and grant¬ ing boons. * Kheoharftnna—that is, meat mixed with rice and dhal, such as EheoharOnnft (Rhiohri). Pilan, etc. . description op the six centres Verse 22 Above that, in the heart, is the charming Lotus,^ of the shining colour of the Bandhuka flower,** with the twelve letters beginning with Ka, of the colour of vermilion, placed therein. It is known by its name of Anahata, and is like the celestial wishing-tree,^ bestowing even more than (the supplicant’s) desire. The Region of Vayu, beautiful and with six corners,^ which is like unto the smoke in colour, is here. Commentary Jhe Anahata Lotus is described in the six verseS beginning with this. This Lotus should be meditated upon in the heart; the verb dhydyet is understood. The twelve letters beginning with Ka, that is, letters Ka to TJm are on the petals. “ It is known by its name Anahata ” (Namna’nahata- samjnakam).—“ It is so called by the Munis because it is here that the sound of Shabdabrahman is heard, that Shabda or * The Anahata, or heart Lotus, seat of the air element, the sign of which is described as hexagonal, is here. See Introduction. ” Pentapoeiea Phoenicea, * ^Ipa-taru. Shankara says the Kalpa-taru, one of the celestial, trees in Indra’s heaven, grants what is asked ; but this gives more, since . it lea4s him to Moks/ub. * Sha,tkona ,—that is, interlacing triangles. See Plate V. See In* trodnction and Budrayamala. Ch. XXVII, v. 64. 372 THE SIX CENTRES AND THE SERPENT POWER sound which issues without the striking of any two thinga together.” ‘ “ Wiahing-tree ” * is the tree in Heaven which grants all one asks ; as it is like the Ealpataru so it bestows more than is desired. “ Region of Vdyu ” (Vayor mantZalam).—In the pericarp of this Lotus is the Vayu-mawdala. ^ Vishvanfttha quotes (p. 121, Vol. II, Tantrik Texts) the following t *' Within it is Yflna-Linga, lustrous like ten thousand suns, also Sound which is Shabda-brahmatnaya (whose substance is Brahman), and is PurusAa (that is, the Jivfttma) dwells.” As to Shabdabrahman see' QAghavabhA^^a’s Comm, on Sharada, Gh. J, v, 12. * Surataru=*Kalpa-taru. DESCRIPTION OF THE SIX CENTRES sn Verse 23 ’Meditate within it on the sweet and excellent Pavana |Blja/ grey as a mass of smoke,^ with four arms, and seated i on a black antelope. And within it also (meditate) upon i' the Abode of Mercy,® the Stainless Lord who is lustrous ; like the Sun,* and whose two hands ® make the gestures ! which grant boons and dispel the fears of the three worlds. Commentary In this verse the Author speaks of the presence of the Vayu Bija in the Anahat Chakra, “ Pavana Blja ” (Pavanaks/iara)— i.e., the Bija Yam. ""Grey as a mass o/smoA;e ” (Dhumavall-dhusara).—It has the greyish colour of smoke by reason of its being surrounded by masses of vapour. “ A black antelope” which is noted for its fleetness, is the Vahana (carrier) of Vayu. Vayu carries his weapon, “ Ankusha,” * in the same way that Varuna carries his weapon, “ Pasha * i.e., Vayu, whose Vija is “ Yam ”. ® This smoke, Shankara says, emanates from the Jivatma which is in the form of a flame. * Shankara reads “ocean of mercy ” (Karunavaridhi). * Hamsa, the Sun—a name also of the Supreme. Cf. “ Hrlm the Supreme Hamsa dwells in the brilliant heaven.” See the Hamsavatl Bik of Bigveda IV—40 quoted in Mahanirvana Tantra, vv. 196, 197, Ch. V. Hamsa is from Han = Gati, or motion. It is called Aditya because it is in perpetual motion (Sayana). Hamsa is also the form of the An> taratma, see v. 81, post. This Rik also runs in Yajurveda, X, 24, and XII, 14, and in some of the Upanishads. ® This shows that the Bija has hands and feet (Shankara). ® Goad. , ' . ^ Noose. ^4 THE ^IX (?BNTBBS AND THE SEEPENT POWER He next speaks of the presence of Isha in the Vayu Bija. Everywhere Shiva is spoken of as having three eyes,* hence Isha also has three eyes. Elsewhere it is said: “ Meditate upon him as wearing a jewelled necklet and chain of gems round his neck, and bells on his toes, and also clad in silken raiment.” In the same way of him it has also been said : “ The heantiful One possessed of the soft radiance of ten million moons, and shining with the radiance of his matted hair.” isha, should therefore be thought of as clad in silken raiment, etc. ' ' The third eye, situate in the forehead in the region of the pineal gland, is the Eye of Wisdom (Jnanaohaks/tii). DESCRIPTION OF THE SIX CENTRES S7B Verse 24 Here dwells Kakini, who in colour is yellow like unto new lightning,* exhilarated and auspicious ; three-eyed and the benefactress of all. She wears all kinds of ornaments, and in Her four hands She carries the noose and the skull, and makes the sign of blessing and the sign which dispels fear. Her heart is softened with the drinking of nectar. Commentary In this verse the Author speaks of the presence of the Shakti Kakini. Exhilarated""" (Matta)—that is, She is not in an ordinary, but in a happy, excited mood. “ With the drinking of nectar," etc. (Puma sudha-rasardra- hridaya).—Her heart is softened to benevolence by the drinking of nectar ; or it may ho interpreted to mean that Her heart is softened by the supreme bliss caused by drinking the excellent nectar which drops from the Sahasrara. Her heart expands with the supreme bliss. Kakini should be thought of as wearing the skin of a black antelope. Compare the following Dhyana of Kakini where She is so described : “If thou desirest that the practice of thy Mantra be * Nava-tadit-plta-^i.e., where there is more thunder than rain, when the lightning shows itself very vividly. Pita is yellow ; Kakini is of a shining yellow colour, * Shankara gives unmatta (maddened or exalted) as equivalent of Matta. 876 THE SIX CENTRES AND THE SERPENT POWER crowned with success, mediate on the moon-faced, ever-existent ^ Shakti KakinI, wearing the skin of a black antelope, adorned with all ornaments.” * ' NityAm. If this is not stutT, possibly the word is nityam, *' always * Vishvandtha, in his commentary on the /Sf/(a<chakra, gives the following Dhy&na of Efikini: ” Meditate on KakinI whose abode is in Fat (Meda-samsth&m), holding in Her hands Pasha (noose). Shula (trident), Eapala (Skull), Damaru (drum). She is yellow in colour, fond of eating curd and rice (Dadhyanna). Her beautiful body is in a slightly bending pose (Svavayavanamita). Her heart is made joyous by the draught of rice wine (Varunl).” The Saubhagya-ratnakara cities Seven Dhyanas of the Seven Shaktis or Yoginis—DakinI and others which shew that each has her abode in one of the seven Dhatus. The Seventh Shakti Yakshinf is not mentioned in this book. description op the six centres Verse 26 The Shakti whose tender body is like ten million flashes of lightning is in the pericarp of this Lotus in the form of a triangle (Trikona). Inside the triangle is the Shivalinga known by the name of Vana. This Linga is like shining gold, and on his head is an orifice minute as that in a gem. He is the resplendent abode of Laks/^ml. Commentary In this Shloka is described the triangle Trikona which is in the pericarp of this Lotus. “ Shakti in the form of a triangle ” (Trikonabhidha Shakti/i). —By this we are to understand that the apex of the Triangle is downward. ‘ This Trikona is below the Vayu Bija, as has been said elsewhere. “ In its lap is Isha. Below it, within the Trikona is Vana-Linga.” “ On his head,” etc. (Maulau suks/ima-vibheda-yung manih-). —This is a description of Vana-Linga. The orifice is the little space within the Bindu which is within the half-moon which is on the head of the Linga. Elsewhere we find the following description: “The Vana- Linga within the triangle, decked in jewels made of gold—the Deva with the half-moon on his head ; in the middle is an ex¬ cellent red lotus.’’ The red lotus in this quotation is one below the pericarp of the heart lotus; it has its head turned upwards, and has eight ‘ As it is a Trikona Shakti, it must have its apex downwards as in the case of the Youi. S7B THE SIX CENTRES AND THE SERPENT POWER petals. It is in this lotus that mental worship (Manasapuja) should be made.' Compare the following: “ Inside is the red eight-petalled lotus. There is also the Kalpa-tree and the seat of the Ishtoi-Aeva, under a beautiful awning (Chandratapa). surrounded by trees laden with flowers and fruits and sweet¬ voiced birds. There meditate on the IsTi^a-deva according to the ritual * of the worshipper.” “ Orifice minute as ”—He here speaks of the Hindu which is the head of the Va«a-Linga. As a gem has a minute orifice in it (when pierced to be threaded), so has this Linga.* By this is meant that the Hindu is in the head of Shiva Linga. “ The resplendent abode of Lakshml” *—By this one must know the great beauty of the Linga, due to a rush of desire.® ‘ This is not one of the six Chakras, but a lotus known as Ananda- kanda, where the IsA^adevata is meditated upon. See Ch. V, v. 182, Mahanirvana Tantra. * Ealpa. Tattat-kalpoktamargata/i. That is,, in manner enjoined by the respective sampradaya of the sadhaka. ® The Linga itself is not pierced, but it carries the Hindu, which has an empty space (Shlinya) within its circle. * That is, here, beauty. ® Eamodgaihk . ? J DESCRIPTION OP THE SIX CENTRES Verse 26 f He who meditates on this Heart Lotus becomes (like) the •Lord of Speech, and (like) Ishvara he is able to protect ' and destroy the worlds. This Lotus is like the celestial ^ wishing-tree/ the abode and seat of Sharva.*** It is beauti- I fied by the Hamsa,^ which is like unto the steady tapering flame of a lamp in a windless place.^ The filaments which jsurround and adorn its pericarp, illumined by the solar region, charm. Commentary In this and the following verse he speaks of the good to be gained by meditating on the Heart Lotus. “ He who meditates on this Lotus in the Heart becomes, like the Lord of Speech ”— i.e., BWhaspati, the Guru of the Devas— and able like Ishvara the Creator to protect and destroy the worlds. Briefly, he becomes the Creator, Protector and Des¬ troyer of the Worlds. He speaks of the presence of the Jivatma which is Hamsa,'’ in the pericarp of this Lotus. The Jivatma is like the steady flame of a lamp in a windless place, and enhances the beauty of this Lotus (Anila-hina-dipa-kalika-hamsena sam-shobhitam). Hamsa is the Jivatma. He also speaks of the presence of the Surya-mand^ala in the pericarp of this Lotus. * Sura-taru = Kalpa-tarn. ® Maha-deva, Shiva. Here the Jivatma. * See Introduction. ■’ Vishvanatha quotes a verse in which this Hamsa is spoken of as Purus/ia. 880 THE SIX CENTRES AND THE SERPENT POWER “ The filaments which surround and adorn its pericarp^ illumined by the solar region, charm" (Bhanormandala- mawiZitantara-lasat kinjalka-shobadharam).—It is beautified by reason of the filaments which surround the pericarp being tinged by the rays of the Sun. The rays of the Sun beautify the fila¬ ments, and not the space within the pericarp. The filaments of the other Lotuses are not so tinged, and it is the distinctive feature of this Lotus. By the expression “ the Mawdala of Surya (Bhanu)” the reader is to understand that all the filaments in the pericarp are beauteous with the rays of the Sun, and not a portion of them. All over the pericarp is spread the region of Vayu. Above it is the Region of Surya; and above these the Vayu Bija and Trikowa etc., should be meditated upon. This is quite con¬ sistent. In mental worship the mantra, is “ Mam—salutation to the Region of Fire with his ten Kalas,” ’ etc. From texts and Mantras like this we therefore see that the regions of Vahni (Fire), Arka (Sun), and Chandra (Moon) are placed one above the other. “ Ishvara ”— i.e.. Creator. “ Able to protect and destroy the world ” (Raksi^avinashe ksJ^amaii'i)—i.e., it is he who protects and destroys. The idea ^ meant to be conveyed by these three attributes is that he be- J comes possessed of the power of creating, maintaining and' destroying the Universe.* ‘ * Kala—Digits or portions of Shakti. “ By reason of his unification with the Brahma-substance. DESCRIPTION OP THE SIX CENTRES Verse 27 /foremost among Yogis, he ever is dearer than the dearest I to women,‘ He is pre:eminently wise and full of noble deeds. His senses are completely under control. Hia 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/imi ^ and he is able at will to enter another’s body.® Commentary “ Dearer than the dearest to women ” (Priyat priyatama/t kantakulasya).— i.e., because he is skilful to please them.^ “ His senses are completely under control ” (Jitendriya- gana/j)— i.e., he is one who should he counted among those that have completely subjugated their senses. “ His mind . Brahman ” (Dhyanauadhana-ks7iama?i).— Dhyana is Brahma-chintana, and Avadhana means steady and intense concentration of the mind. The Yogi is capable of both. “ His inspired speech flows like a stream of {clear) water ” (Kavyambudhara-vaha).—The flow of his speech is compared to an uninterrupted flow of water, and it is he from whom it flows. “ He is like the Devata who is the beloved of Laksmi ” (Laks/imi-ranggana-daivata^).—He becomes like the Deva who is the beloved of Laks/iml. Laks/im!, the Devi of Prosperity, is the spouse of VisTinu. This compound word is capable of another ’ Priyat priyatama/i—more beloved than those that are dear to them. * According to Shankara’s reading, Laks/tmi becomes his family Devata—that is, his family is always prosperous. ’ Parapure ; v. post. * Fa rmakushalafe.—“ dearer than their husbands ” (Shankara). THE SIX CENTEES AND THE SERPENT POWER meaning. It may mean: One who has enjoyed all prosperity (Laks/imi) and all good fortune (Ranggana) 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.” ’ “ Another's body ” (Para-pura).—He is able at will to enter the enemy's fort or citadel (Dtirga), 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 Ka to Tha, with the Hindu above them, of the colour of vermilion. In its pericarp is the hexagonal * Vayu-Man<iala, of a smoky colour, and above it Surya-Man<^ala, 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 (Ankusha). In his (Vayu-blja’s) lap is three-eyed Isha. Like Hamsa (Hamsabha), His two arms extended in the gestures of granting boons and dispelling fear. In the pericarp of this Lotus, seated on a red lotus, is the Shakti Kakini. She is four¬ armed, and carries the noose (Pasha), the skull (Kapala), and makes the boon (Vara) and fear-dispelling (Abhaya) signs. She is of a golden hue, is dressed in yellow raiment, and wears every variety of jewel and a garland of bones. Her heart is softened by nectar. In the middle of the Trikona is Shiva in the form of a VSna-Linga, with the crescent moon and Hindu on his bead. He is of a golden colour. ' Iha bhuktya varSn bhogan ante mukti-padam brajet. * The Siddhi by which Yogis transfer themselves into another’s body, as Sbankaraoharya is said to have done. The latter interpretation is preferable, for such an one will not have enemies, or if he have will not seek to overcome them. * Peniapoetea Phaenica. * .See IntrOduOtion. DESCRIPTION OF THE SIX CENTRES 383 He looks joyous with a rush of desire.’ Below him is the Jivatma like Hamsa. 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, tho jewelled altar surmounted by an awning and decorated by flags and the like, which is the place of mental worship.® (Here ends the fourth section) * E^&modgamollasita. * See Introduction. ‘ See ^hanirvfti^ Tantra, Ch. V, w. 129, 180, p, 85, where the Mantra is given. " 884 THE SIX CENTRES AND THE SERPENT POWER Verses 28 and 29 I^N 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. * Ether is the element of this Chakra, the sign (Mandala) of this Tattva being a circle (Vritta-rCipa). See Introduction. ® Manu=Mantra = (here) “Ham”. * Ambara^the Ethereal Region ; the word also means “ apparel ”— “ Vyomnivasasi ” (Amara-kos/ia). On an elephant of the colour of snow is seated Ambara, white in colour in his Bija form. The Sanskrit is capable of another meaning; “ On an elephant is seated the Bija whose raiment is white.” * PfiiSba. ‘ Anknsha. * Mudrft; v. pp. 20, 21, a7ite. ’’ Of the Nabhovija or “ Ham ”. “ “ Mountain-bom,” a title of the Devi as the daughter of the Mountain King (Himavat—Himalaya). The reference is here to the An drogyne Shiva-Shakti form. See Commentary. * Sada«»ever, Shiva ®*the Beneficent One. Beneficence. , T DESCRIPTION OP THE SIX CENTRES 385, Commentary The Vishuddha Chakra is described in four verses beginning with these. ^ “ Because by the sight of the Hamsa the Jiva attains j ^purity, this Padma (Lotus) is therefore called Vishuddha (pure) ' Ethereal, Great, and Excellent.” “ In the region of the throat is 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 sarvai/^)— i.e., all the vowels beginning with A-kdra and ending with Visarga—altogether sixteen in number. “ Shining on the petals " (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-mant?ala. ” ® “ Distinctly visible " (Dipitam).—These letters are lighted up, as it were, for the enlightened mind (Dipta-buddhi). “ Whose mind (buddhi) is illumined" refers to the person whose buddhi, or intellect, has become free from the impurity of worldly pursuits as the result of the constant practice of Yoga. “ The Ethereal Region circular in shape, and white like the full Moon" (Purwendu-prathita-tama-nabhomawrfalam vrit- tarupam).—The Ethereal Region is circular in shape VWttarupa), 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 Man<Zalas participate in the lustre of their peculiar elements.” ® The Manc?alas are of the colour of their respective T Fire purifies. * The Ethereal Circle. ‘That is, each MawtZala {i.e., square, circle, triangle, etc.) takes after the characteristics of its elements. {Vide Shftrada-tilaka, I, 24) 386 THE SIX OENTBES AND THE SERPENT POWER Devat3>8 and elements: Ether is white, hence its IN^and^ala is also white. “In the pericarp of this lotus is the circular Etheral Begion ” (Nabho-manrfalam vritta-rupam).—In the lap of this white Ambara (or Ethereal Region) ever dwells Sada-shiva, who is spoken of in the second of these two verses. “ On an elephant white as snow is seated ” (Hima-chchhaya- nagopari lasita-tanu).—This qualifies Ambara. Naga here means an Elephant, and not a serpent. The Bhutashuddhi clearly says: “ Inside it is the white Bija of Vyoma on a snow-white elephant.” Literally, “ His body shows resplendent on an elephant,” because He is seated thereon. “ The Bija of Ambara ” (Tasya mano/i).—Tasya manoTi means literally “ His mantra ” which is the Bija of Ether or Ham,^ “His four arms, (two of) which hold the Pasha (noose). Anhusha (goad), and (the other two) are in the gestures granting boons and dispelling fear, add to his beauty ” (Bhujai/i pasha- bhltyankusha-vara-lasitai/i shobhitamgasya).—The meaning, in short, is that in His hands He is carrying the pasha and ankusha, and making the gestures of dispelling fear and grant¬ ing boons. “ In the lap of his Bija ” (Tasya manor anke).—He is here in His Bija form—in the form of Ham which is Akasha-Bija. This shows the presence of the Bija of Ether in the pericarp of this Lotus, and we are to meditate upon it as here described. “ The snow-white Deva whose body is united with (or in¬ separable from) that of Giri-jd ” (Girijabhinna-deha).—By this is meant Arddhanarishvara.’ 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 ”, ' The Bija of a thing is that thing in essence. • Hara-Gaurl-mfirti (Shankara), DESCRIPTION OF THE SIX CENTRES 887 He is also spoken of as “ possessed of the down-turned digit (Kala) of the Moon which constantly drops nectar The Nirvana Tantra,* in dealing with the Vishudda Chakra, says : “ Within the Yantra* is the Bull, and over it a lion*seat (Simhasana). On this is the eternal GaurT, and on Her right is Sada-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 Gaurl (Sada Gauri) is there as half of Shiva’s body. She is in the same place spoken of as “ the Gaurl, the Mother of the Universe, who is the other half of the body of Shiva ”. “ With ten beautiful arms ” (Lalita-dasha-bhuja).—The Author hero 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 Tanka (battle-axe), the Kriji&na, (sword), the Vajra (thunderbolt), Dahana (fire), the Nagendra (snake-king), the Gha«^a (bell), the Ankusha (goad), Pasha (noose), and making the gesture dispelling fear (Ahhlti- kara).‘ 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 (Prasiddha lit. known) here well known for his greatness. The rest can be easily understood. ’ This is the Ama Kala. * Patala VIII. The text translated is incorrect. In Basikamohana Cha^iopadhyaya’s Edition it runs as : “ Within the Yantra is the bull, half of whose body is that of a lion.” This is consistent with the Arddhanarlshvara, as the bull is the V&hana (carrier) of Shiva, and the lion of the Devi. ® That is Sh&t-kono, yantra. * This gesture is called also Astra or a weapon which is throwui because it throws goodness on the Ssdhaka. 388 THE SIX CENTRES AND THE SERPENT POWER Verse 30 ; Purer than the Ocean of Nectar is the Shakti Shakini who dwells in this Lotus. Her raiment is yellow, and in Her four lotus-hands She carries the bow, the arrow, the noose, and the goad. The whole region of the Moon without the mark of the hare ^ is in the pericarp of this Lotus. This (region) is the gateway of great Liberation for him who desires the wealth of Yoga and whose senses are pure and controlled. Commentary Here th© Author speaks of the presence of Shakini in the pericarp of the Vishuddha Lotus. Purer than the Ocean of Nectar'" (Sudhasindho/^ ^ Shuddha).—The Ocean of Nectar is white and cool and makes immortal. Shakini, who is the form of light itself (Jyoti/t- syarupa) is white and heatless. In the following Dhyana of Shakini She is described in, detail: “ Let the excellent Sadhaka meditate in the throat lotus on the Devi Shakini. She is light itself (Jyoti/t-svarupa) : each of Her five beautiful faces is shining with three eyes. In Her * The “ Man'in the Moon “ Sudhftsindhu, says Shankkra, is Chandra (Mobn). She is purer and whiter than the nectar in the nioon'. The translation here given is according to the construction of Shankara and VishvanAtha, who read ! Sudhasindho/i in the ablative. Kallcharawa, however, reading it in the possessive case, gives the meaning “pure like the ocean of Nectar,” -^ich is tihe innermost ocean of the seven oceans, which surrounds the jewelled island (Mamdvipa). DESCRIPTION OF THE SIX CENTRES 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 Pashus,* and She has her abode in the bone.* She is fond of milk food, and related 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 charac¬ teristic of light. The two Dhyanas differ 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 is in the lunar region (Chandrama/w^ala) within the pericarp. The Prema-yoga Taramgiwi says: “ Here dwells the Shakti Shakinl in the auspicious region of the Moon.” “ In this Lotas ” (Kamale)—in the pericarp of the Vishuddha Chakra. “ In this pericarp is the spotless region of the Moon, without 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 of great Z«&em^io« ” (Maha-moks/ta-dvara).— iThis is attributive of Mawf^ala, the lunar region, and is used in praise of the Ma«fZala. It is the gateway of Liberation, of Nirvanamukti, 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)—By Shrl is meant “ the wealth of Yoga ”. For him who by his very nature desires the wealth of Yoga, that is the ‘ Made by touching the thumb with the first finger of the right hand and placed over the heart. * See Intr eduction to A. Avalon’s Mahanirvawa Tantra. i .e., She is the Devata of the Asthi Dhatu. * The nature of the Dhyana (meditation) varies with the aim which a Sadhaka wishes by his worship. See Tantraraja, Tantrik Texts* Vols. YIII and XII. 890 THE SIX 0BNTEE8 AND THE SERPENT POWER gateway of Liberation. This clearly explains the meaning of Shuddheudriya, whose senses are pure and controlled. In the pericarp of this Lotus is the Nabho-ma«<^ala (ethereal region): inside the latter is the triangle (Triko/ia); inside the triangle is the Chandra-ma«<^ala; and inside it is the Nabho- bija ^; 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. There is the Deva Sada-Shiva.” “ Whose raiment is white ” quali¬ fies Akasha. ’ The Bija of Ether—Ham. DESCRIPTION OF THE SIX CENTRES Verse 31 VHe who has attained complete knowledge of the Atma (Brahman) becomes by constantly concentrating his mind (Chitta) on this Lotus a great Sage/ eloquent and wise, and enjoys uninterrupted peace of mind.^ He sees the " three periods,^ and becomes the benefactor of all, free from disease and sorrow and long-lived, and, like Hamsa, the/ destroyer of endless dangers. Commentary In this verse he speaks of the good gained by meditating on the Vishuddha Chakra. “ Who has attained,” etc. (Atma-sampurna-yoga).^—He whose knowledge of the Atman is complete by realisation of the fact that It is all-pervading, Atman =:Brahman. According to another reading (Atta-sampur«a-yoga), the meaning would be “ one who has obtained perfection in Yoga ”. Hence the venerable Teacher has said: “ One who has attained complete knowledge of the Atma reposes like the still waters of the deep.” The Sadhaka who fixes his Chitta on this Lotus, and thereby acquires a full knowledge of the Brahman, becomes a knower (Jnani— i.e., becomes possessed of the knowledge of all the Shastras without instruction therein. His Chitta be¬ comes peaceful; he becomes “ merciful towards all, not looking for any return therefor. He is constant, gentle, steady, modest. ‘ Kavi. * Shanta-chetah. Shama, says Shankaracharya in his Atraftnatma- Wiveka, is Antarindriya-nigraha— i.e., subjection of the inner sense. * Past, present, and future. * The word Yoga is here used as equivalent of Jnana. ‘ Shrimadacharya, i.e., Shankaracharya. 392 THE SIX CENTRES AND THE SERPENT POWER courageous, forgiving, self-controlled, pure and the like, and free from greed, malice and pride.” ’ He sees the three periods ” (Tri-kala-darshi)— i.e.^ by the knowledge acquired by Yoga he sees everything in the past, present, and future. Some say that the meaning of this is that the Yogi has seen the Self (Atma), and, as all objects of know¬ ledge are therein, they become visible to him. “ Free from disease and sorrow ” (Rogashokapramukta/i) ®— i.e., by having attained Siddhi in his mantra he becomes free from diseases and long-lived, and by reason of his having freed himself from the bonds of Maya he feels no sorrow. “ Like Hamsa, the destroyer of endless dangers ” (Niravadhi- vipadamdhvamsa-hamsa-prakasha/j).—Prom acts good and evil various dangers (Vipat) arise. The Sadhaka becomes like the Hamsa which is the Antaratma that dwells by the pericarp of the Sahasrara,® for he can destroy all such dangers and in the result open the gate of Liberation (Moks/ia). Hamsa is the form of the Antaratma. The rest is clear. Summary of the Vishuddha Chakra At the base of the throat * is the Vishuddha Chakra, with sixteen petals of smoky purple hue. Its filaments are ruddy, and the sixteen vowels, which are red and have the Hindu above them, are on the petals. In its pericarp is the ethereal region (Nabho-mandala), circular and white. Inside it is the Chandra-ma«<^ala, and above it is the Bija Ham. This Bija is white and garmented in white,® seated on an elephant, and is ' The portion within inverted commas is from the Bhagavad-Gita XVI, 2, 8. * Cf. Sarvarogaharachakra in Shrl Yantra. * That is, the Hamsa is in the twelve-petalled Lotus below the Sahasrara. Shankara and Vishvanatha call Hamsa the Sun. * Kanthsb-mUle, ® That is, clothed in space. PLATE Vtj V isiiddha I To taco Page 392 description of the six centres four armed. In his four hands he holds the Pasha (noose) and the Ankusha (goad), and makes the Vara-mudra and the Abhaya- mudra. In his lap is Sada-Shiva, seated on a great lion-seat which is placed on the back of a bull. He is in his form of ArGdhanarlshvara, and as such half his body is the colour of snow, and the other half the colour of gold. He has five faces and ten arms, and in his hands he holds the Shula (trident), the Tamka (battle-axe), the Kha^Zga (sacrificial sword), the Vajra (thunderbolt), Dahana,’ the Nagendra (great snake), the Ghaw^a (bell), the Ankusha (goad), the Pasha (noose), and makes the Abhaya-mudra. He wears a tiger’s 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 Shakinl, white in colour, four-armed, five-faced and three-eyed, clothed in yellow, and carrying in Her hand a bow, an arrow, a noose, and a goad. ' Agneya-astra THE SIX CBNTBES AND THE SERPENT POWER Verse 31a‘ • The Yogi, his mind constantly fixed on this Lotus, his breath controlled by Kumbhaka,* is in his wrath^ able to move all the three worlds. Neither Brahma nor YishnUy neither Hari-Hara^ nor Surya® nor Ganapa® is able to control his power (resist him). Commentary “ His breath controlled by Kumbhaka ” (Atta-pavana).— Literally it means, who has taken the air in, which is done by Kumbhaka. “ Hari-Hara.” —The Yugala (coupled) form, consisting of Vis7^nu and Shiva combined. Surya'* (Kha-mani).—This word means the jewel of the sky, or Surya. (Here ends the fifth section.) * This verse has not been taken into account either by Kallcharam or Shankara. It is given by Bala-deva in his text, and his Commentary is also here given. It is in Tripurasara-samuchohaya, Ch. V, 26. ® Retention of breath in Pra^iSyama is Kumbhaka. ® This is praise (Stutivada) of his great powers—that is, were he to get angry he could move the three worlds. ^ See Commentary. Sun. See Commentary. “ Ganesha. DBSCBIPTION OF THE SIX CENTRES Verse 82 The Lotus named Ajna‘ is like the moon, (beautifully white). On its two petals are the letters Ha and Ksfca^ 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 (Shuddha-chitta). Commentary The Author now describes the Ajna Chakra between the eyebrows in the seven verses beginning with this. “ Lotus named Ajna ” (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.'’ ‘ Ajna—command. See Commentary. The Tantrantara Tantra calls this Chakra the house of Shiva (Shivageha). ® The state of mind which is acquired by meditation (Dhyana). “ Vidyam mudram dadhana, i.e., she is making the gesture of Vidya or Pustaka Mudra and those of dispelling fear and granting boons. It is not that she is carrying a book in her hand. See post. * Damaru. * Eosary with which “ Recitation ” (japa) of mantra is done. ® It is here that Ajna of the Guru is communicated (Gautamlya Tantra, cited by Vishvanatha). See Rudrayamala, Ch. XXVII, v. 68, which says that the Guru’s Ajna is communicated (Gurorajneti). (.396 THE SIX CENTRES AND THE SERPENT POWER This Lotus is between the eyebrows, as the following shows. “ Going upwards after entering the throat and palate, the white and auspicious Lotus between the eyebrows is reached by Kundall. It has two petals on which are the letters Ha and KsTia, and it is the place of mind (Manas).” The following are descriptions of the Lotus : “ Like the Moon, beautifully ivhite ” (Hima-kara-sadHsham). —This comparison with Chandra (Himakara) may also mean that this Lotus is cool like the moonbeams (the moon being the receptacle of Amrita, or Nectar, whose characteristic is cool¬ ness), and that it is also beautifully white. It has been said in “ Ishvara-kartikeya-samvada ” :' “ Ajna Chakra is above it; it is white and has two petals ; the letters Ha and Ks/ia, variegated in colour, also enhance its beauty. It is the seat of mind (Manas).” “ Two petals ” (Netra-patra).—The petals of the lotus, “ The letters Ha and jK'sha which are also white ” (Ha-ks/ia- bhyam kalabhyam parilasitavapu/i su-shubhram).—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 Bijas of Kalas.® “ It shines with the glory of Dhydna ” (Dhyana-dhama-pra- kasham)—that is, its body shines like the glory of Dhyana Shakti. “ Hakim." —He next speaks of the presence of the Shakti Hakini here. The force of the pronoun Sa (She) in addition to Her name is that She is the well-known Hakini. “ The gestures' of dispelling fear and granting boons ” (Mudra).—This word stands for both Mudras. There should ® i.e., the Sammohana Tantra. * Or the meaning may be that the Ajna Chakra has rays cool like the ambrosial rays of the Moon and like the Moon beautifully white. ® See Introduction, Prapanchasara Tantra, Vol. HI, Tantrik Texts, ed. A. Avalon. DESCRIPTION OP THE SIX CENTRES be six weapons in Her hands, as She has six hands. There are some who read Vidya and Mudra as one word, Vidya-mudra, and interpret it to mean Vyakhyamudra—the gesture that conveys learning or knowledge—and speak of Her as possessed of four arms. Different manuscripts give different readings. Various manuscripts read these as two words. The wise reader should judge for himself. In a Dhyana in another place She is thus described • “ Meditate upon Her, the divine Hakinl. She abides in the marrow' and is white. In Her hands are the Damaru, the Rudruks/ia rosary, 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. According to another reading (chakrastha) abides in the chakra. THE SIX CENTRES AND THE SERPENT POWER Verse 33 Within this Lotus dwells the subtle mind (Manas). It j is well known. Inside the Yoni in the pericarp is the i 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 by its lustre makes visible the Brahma-sutra/ is also there. The Sadhaka with steady mind should meditate upon these according to the order (prescribed). Commentary He speaks of the presence of Manas in this Lotus. “ Subtle ” (Suks?ima-rupa).—The Manas is beyond the scope of the senses ; that being so, it may be asked, What is the proof of its existence ? The answer is. It is well known or universally accepted (Prasiddha) and handed down from AnadipurusTia generation after generation as a thing realised, and is hence well known. The evidence of the Shastras, also, is that this Manas selects and rejects.^ Here is the place of the Manas. The presence of Manas is above the first Bija of the Vedas as will appear from what is about to be spoken of. “ Phallic form ” (Linga-chihna-prakasham).—He next speaks of the presence of the Shivalinga ‘ in the Yoni which is within * Im, Kftlam tarati iti Itarai^ (Vishvanatha). “ Itara ” is that which enables one to cross Hala. Im—that is, the world of wandering. * Om. ® The Nadi Chitrinr. * Samkalpavikalpatmaka. This is the lower Manas, and not that referred to in the Commentary to v. 40, post. As to the mental facul¬ ties, see Introduction. ® Phallic emblem of Shiva. DESCRIPTION OF THE SIX CENTRES the pericarp. The Itara-Shiva who is there is in His phallic form, and within the Yoni. Within the triangle in the pericarp dwells Itara-shivapada’—i.e., the Shiva known by the name of Itara. This Linga is in the phallic form and white. As has been said in the Bhuta-shuddhi Tantra : “ Inside it is the Linga Itara, crystalline and with three eyes,” This Linga resembles continuous streaks of lightning flashes (Vidyun-malavilasam). “First Blja of the Vedas*' (Vedanam adibljam).—He then speaks of the presence of the Pranava * in the pericarp of this Lotus. In the pericarp there is also the first Blja— i.e., Pranava.® “ Which is the abode of the most excellent Shahti ” (Parama- kulapada).—Kula=:Shakti which is here of a triangular form. Parama means most excellent, by reason of its resembling light¬ ning and the like luminous substances; and Pada means place— i.e. the triangular space. Hence this Blja—namely, the Pranava —we perceive is within the triangle. This is clearly stated in the following text: ^ “ Within the pericarp, and placed in the triangle, is Atma in the form of the Pranava, and above it, like the flame of a lamp, is the Charming Nada, and Bindu which is Makara,^and above it is the abode of Manas.” • Now, if the Paramakulapada^ be the container (Adhara) of and therefore inseparate from the Pranava, how is it that it is separately mentioned as one of the sixteen Adharas spoken of in the following passage ? For it has been said that “ the sixteen Adharas hard of attainment by the Yogi are Muladhara, Svadhi- s/i^/iana, Mani-pura, Anahata, Vishuddha, Ajna-chakra, Bindu, * According to Vishvanatha, this is an Amsha (part) of the Nirguwa Para Shiva in the Sahasrara. * Om. * The letter Ma ; that is, it is Makararupa or Ma before manifesta¬ tion. * Shankara says that Paramakula=Muladhara Padma, and Parama- kulapada=He who has his abode in the Muladhara. THE SIX CENTRES AND THE SERPENT POWER Kalapada, Nibhodhika, Arddhendu, Nada, Nadanfca, UnmanT^ Vis?mu-vaktra, Dhruvamaw<^ala,’ and Shiva.” The answer is that the second Kalapada is not the one in the Ajna Chakra, but is in the vacant space above Mahanada which is spoken of later. This will become clear when dealing with the subject of Mahanada. “ Which makes manifest the Brahma-sutra ” (Brahma- sutraprabodha).—Brahma-sutra=Chitrini-na(Zl. This Na^^I is made visible by the lustre of the Pranava. In v. 3 this Nac?I has been described as “ lustrous with the lustre of the Pranava ”. The Sadhaka should with a steady mind meditate upon all these— viz.f HakinI, Manas, Itara Linga and Pranava—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 posi¬ tions in the text. The order as shown here should prevail. Thus, first HakinI in the pericarp; in the triangle above her Itara Linga; in the triangle above him the Pra?iava; and last of all, above the Pranava itself, Manas should be meditated upon. ’ See.Sharada Tilaka, Ch. V, 185, Ch. XII, v, 117 et seq .; Kulamava Tantra, Gb. IV, and Introduction. DESCRIPTION OF THE SIX CENTRES Verse 34 \The excellent Sadhaka, whose Atma is nothing but a jmeditation on this Lotus, is able quickly to enter another’s body' at will, and becomes the most excellent among Munis, I and all-knowing and all-seeing. He becomes the benefactor : of all, and versed in all the Shastras. He realises his unity ' with fche Brahman and acquires excellent and unknown powers.® Full of fame and long-lived, he ever becomes the Creator, Destroyer, and Preserver, of the three worlds. Commentary In this verse he speaks of the good to be gained by the Dhyana of this Lotus. “ Most excellent among Munis ” (Munindra).—A Muni js one who is accomplished in Dhyana and Yoga and other excellent acquirements. The suffix Indra means King or Chieftain, and is added to names to signify excellence. “ Versed in all the Shastras ” (Sarva-shastrarthavetta).— Such an one becomes proficient 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. ’ Para-pura—may also mean another’s house. See p. 879, a?ite, “ Siddhi. ® Dhyanayogadisampanna/i.—The word may also mean one who is an adept in Dhyanayoga and other acquirements. 402 THE SIX CENTRES AND THE SERPENT POWER “ He realises^* etc. (Advaitachara-vadi).—He knows that this Universe and all material existence is the Brahman, from such sayings of Shmti as, “ The worlds are Its Pada (that is Amshas)” ; “ 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 every¬ thing 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 and Pramatma), and preaches it, is an Advaitavadl. Excellent and unknown powers " (Paramapurva-siddhi).— that is, most exalted and excellent powers. “ Full of fame ” (Prasiddha).— i.e., famous by reason of his excellence. He ever becomes” etc.. (So’pi karta tribhuvana-bhavane samhritau palane cha).—This is Prashamsa-vada; ^ or it may mean that such Sadhaka becomes absorbed in the Supreme on the dissolution of the body, and thus becomes the Source of Creation, Preservation, and Destruction. ‘ ‘ Pado’sya vishvft bhatftniti.’ ‘ Tadidam sarvani Brahma.’ The GhhSi. Up. reads (8, 12. 6), ‘ Pado’sya sarva bhutani ’ and (8. 14. l), ‘ Sarvam khalvidam Brahma ’—which mean the same things. * Aham devo na ohanyo’smi Brahmaivasmi na shokabhak. * Brahmaivaikam sad-vastu tadanyad asat prapancha-samudayastu Brahma-bhaeataya bhasate. * Jivatma-paramatmanor aikyachintanam. Stnti-vada, or praise : or, as we should say, complement, which, while real in the sense of the presence of a desire to praise that which is in fact praiseworthy, is unreal so far as regards the actual words in which that desire is voiced. description of the six centres Verse 35 Within the triangle in this Chakra ever dwells the combi¬ nation of letters ^ which form the Prawava. It is the inner Atma as pure mind (Buddhi), and resembles a flame in its radiance. Above it is the half (crescent) moon, and above this, again, is Ma-kara,* shining in its form of Bindu. Above this is Nada, whose witness equals that of Balarama * and diffuses the rays of the Moon.® Commentary y The author desires to speak of the presence of the Pranava in the Ajna Chakra and says that in this Chakra, and within the triangle which has already been spoken of, ever dwells the combination of the letters A and U which by the rules of Sandhi makes the thirteenth vowel O. This combination of letters is Suddha-buddhyantaratma—i.e., the innermost Spirit manifesting as juire intelligence (Buddhi). The question may be asked if the thirteenth vowel (O) is that. To obviate this the author qualifies it by saying “ above it is the half Moon, etc.” It is by adding the half Moon (Nada) and Bindu to O that the Pranava is formed. He next gives its attributes : ” Resembles a flame in its radiance ” (Pradipabhajyotii^). —But how can this thirteenth vowel by itself be Shuddha- buddhyantaratma ? He therefore says : Above it is.the crescent moon ” (Tadurdhve chandrardha/j). ^ That is, a and m, which by Sandhi becomes O, and with anusvflra (m) thus form the Pranava, or mantra Om. * The letter M in its Bindu form in Chandra-vindu. ^ Shankara 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 ", 404 THE SIX CENTRES AND THE SERPENT POWER ** And above this, again, is Ma-hdra, shining in its form of Bindu ” (Tad-upari vilasadbindu-rupl Ma-Kara7^).—It is thua shown that by the placing of the crescent moon and the Bindu ^ over the thirteenth vowel the Pranava is completely formed. “ Above this is Ndda ” (Tadurdhve nado’sau)— i.e., above the Pranava is the Avantara (final or second) Nada, which challenges as it were the whiteness of Baladeva and the Moon (Baladhavala- sudhadhara-santana-hasl). By this he means to say that it is extremely white, excelling in whiteness both Baladeva and the rays of the Moon.’ Some read Tadadye nado’sau (in the place of Tadurdhve nado’sau) and interpret it as, “ Below Bindu-rupi Ma-kara is Nada But that is incorrect. The text says, “ Above this, again, is Ma-kara, shining in its form of Bindu,” and there is Nada below it; that being so, it is useless to repeat that Nada is below. Besides, this Nada is beyond the Nada, which forms part of the Pranava, and is part of the differentiating (Bhidyamana^ Parabindu placed above the Pranava. If, however, it be urged that it is necessary to state the details in describing the special Pranava (Vishis/^^a-Pranava), and it is asked, “ Why do you say a second Nada is inappropriate ? ” then the reading Tadadye nUdo’sau may be accepted. But read thus it should be interpreted in the manner following : “ This Nada shown below the Bindu-rupl Ma-kara is Bala-dhavala-sudhadhara-santhana-hasI (v. ante), and the Nada first spoken of is also so described. Such repetition is free from blame on the authority of the maxim that “ the great are subject to no limitations ”. * That is, AnusvAra. * Sadh&dharasantana, Vishvanatba says, means a multitude of moons. DESCRIPTION OF THE SIX CENTRES Verse 36 When the Yogi closes the house which hangs without support,^ the knowledge whereof he has gained by the service of Parama-guru, and when the Chetas * 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 distinct¬ ly shining. Commentary Having described the Pranava, he now speaks of its union (with Chetas), i.e., Pranavayoga, The Yogi should close the house (Puram baddhva)—i.e., he should, with his mind set on the act, close the inner house ; or, in other words, he should make Yoni-mudra * in the manner prescribed and thus effectually close the inner house. The use of the word Pur used shows that the Yoni-mudra is meant. Then, when his Chetas by repeated practice (Abhyasa) or meditation on the Pranava becomes dissolved (Lina) in this place (the Ajnachakra), he sees, within and in the space above the triangle wherein the Pranava is, sparks of Fire* <Pavana-suhridam kanan), or, to put it plainly, sparks of light resembling sparks of fire appear before his mental vision above the triangle on which the Pranava rests. It is by ^ Niralamba-purl. Niralamba (v. post) means that which has no support— viz., that by which the mind’s connection with the world has been removed and’ realization of the infinite established. AkashamamsI = whose flesh or substance is Akasha (Rajanighantu Diet.) * See next page and Introduction. * i.e., closes the avenues of the mind and concentrates it within itself. * Pavana-suhrid—“ He whose friend is air ’’—Fire. When the wind blows, fire spreads. 40B THE SIX CENTRES AND THE SERPENT POWER 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 purified and steadied unless it is completely detached from the material sphere. It is therefore that the mind (Manas) should be completely detached by Yoni-mudra. 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 back,' draw in air and fill therewith your belly. Next * close tightly your earholes with the thumbs, with your index-fingers the eyes, the nostrils by your middle fingers, and your mouth by the remaining fingers. Restrain the air ® within vou, and with the senses controlled meditate on the Mantra whereby you realize the unity (Ekatvam) of Pra?m and Manas.^ This is Yoga, the favourite of Yogis.” That steadiness of mind is produced by restraint of breath through the help of Mudra, has been said by Shruti. “ The inind under the influence of Hamsa ’ moves to and fro, over different subjects ; by restraining Hamsa the mind is restrained.” “ Closes the house ” (Puram baddhva).—This may also mean Khechaii Mudra.® This latter also produces steadiness of mind.. As has been said, “ As by this the Chitta roams in the Brahman (Kha),' and has the sound of uttered word " also roams ‘ That is, by Kakl-mudra. Shruti says that when Vayu is drawn in by this Mudra and stopped by Kumbhaka, steadiness of mind is produced. * These and following verses occur in Sharada Tilaka, Ch. XXV, vv. 46. 46. The first portion of this passage describes SiddhAsana. * That is, by Kumbhaka. ‘ That is, recite the Hamsa or Ajaparaantra, or breathing in Kumbhaka. * The Jivatma manifesting as Prana. * One of the Mudrfta of Ha#/^a-yoga. See Introduction. ^ Kha has three meanings—Ether, Brahman, and space bet¬ ween eyebrows (Ajna), Brahmananda, the commentator of the Ha#Aa- i^gapradlpika, ^opts the last meaning in interpreting this verse (Ch. Ill, V. 41),, and in commenting on v. 65 of the Hafbayogapradipika gives it the meaning of Bx%hiUan; ® Lit., tongue. DESCRIPTION OF THE SIX CENTRES the Ether (Kha), therefore is Khechari Mudra honoured by all the Siddhas.” The Chitta is Khechara ^ when, disunited from Manas and devoid of all attachment to all worldly things, it becomes Unmanl.* As has been said,^ “ the Yogi is united with Unmani; with¬ out Unmani there is no Yogi.” Niralamba means that which has no support—namely, that from which the minds ’ connection with the world has been removed. ” The knowledge whereof he has gained hy the service of his Paramaguru ” (Parama-guru-seva-suviditam).—Parama is ex¬ cellent in the senses that he has attained excellence in Yoga practice (by instructions) handed down along a series of spiritual preceptors (Gurus), and not the result of book-learning.' “ Serving the Guru."' —Such knowledge is obtained from the Guru by pleasing him by personal services (Seva). Gf. “ It can be attained by the instructions of the Guru, and not by ten million of Shastras.” “ The abode of uninterrajgted bliss ” (Su-sukha-sadana)— i.e., this is the place where one enjoys happiness that nothipg can interrupt. This word qualifies place (Iha-sthane— i.e., Ajna- chakra.) “ Sparks of fire distinctly shining ” (Pavana-suhWdam pravilasitarupan kawan).—These sparks of Fire shine quite distinctly. Elsewhere it is clearly stated that the Pranava is surround¬ ed by sparks of light: “ Above it is the flame-like Atma, auspicious and in shape like the Pranava, on all sides surrounded by sparks of light.” ^ What moves about in the sky or ether. It is Manas which de¬ prives 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. ’ UnmanT is there where, to coin a word, the ” Manasness ” of Manas ceases. See note to v, 40. Ut—without, and mani is from Manas. * This is from Jnanarnava Tantra, Ch. XXIV, v, 87. * Which is well recognized to be insufficient in these matters. THE SIX CBNTEES AND THE SERPENT POWER Verse 37 He then also sees the Light ^ which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth.^ It is here that the Bhagavan manifests Himself in the fulness of His might.* He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and Sun." Commentary Yogis such as these see other visions beside the sparks of light. After seeing the fiery sparks they see the light. “ Then ” (Tadanu)—i.e., after seeing the sparks spoken of in the preceding Shloka. He then describes this Light (Jyoti/i). " “ Glows between the Sky and the Earth ” (Gagana-dharani- madhyamilita).—This compound adjective qualifies Jyotih or Light. Qagana (sky) is the sky or empty space above Shankhini Nadi (see verse 40, post), and Dharani (Earth) is the Dhara- mandala in the Muladhara. This light also extends from the Muladhara to the Sahasrara. ^ JyotiA “ See Commentary, post. *Parna-vibhava, which, however, as Kalicharawa points out may ^ interpreted m various ways. According to. Vishvanatha, the second chapter of the Kaivalya.Ralika Tantra contains a verse which says that the presence of the all pervading Brahman is realized by His action, as we realize the presence of Rahu by his action on the sun and moon. ‘ ”>»'* V? the A-ka-tha triangle. See V. 4 of the Padukapanchaka. * The particle v& in the text is used in an inclusive sense. DESCRIPTION OF THE SIX CENTRES He next speaks of the presence of Parama Shiva in the Ajna Chakra. “ It is here ” (Iha sthane)— i.e., in the Ajna Chakra ; Parama Shiva is here, as in the Sahasrara. Bhagavan is Parama Shiva. “ Manifests Himself'" (Saks/iad bhavati)— i,e., He is here.’ “ In the fulness of his might ” (Purna-vibhava).—This com¬ pound word which qualifies Bhagavan is capable of various interpretations. Purna-vibhava may also be interpreted in the following different ways : (а) Puma may mean complete in Himself, and vibhava infinite powers, such as the power of creation, etc. In that case the word would mean : “ One who has in Him such powers, who is the absolute Creator, Destroyer, and Supporter, of the Universe.” (б) Vibhava, again, may mean “ the diversified and limitless creation,” and puma “ all-spreading In this sense Puma- vibhava means “ He from whom this all-spreading and endless (vast) creation has emanated.” Cf. “ From whom all these originated, and in whom having originated they live, to whom they go and into whom they enter ” (Shruti).* (c) Vibhava, again, may mean : “ omnipresence ”, and Puma ** all-spreading ”. It would then mean : “ He who in His omni¬ presence pervades all things.” (d) Purna * may also mean the quality of one whose wish is not moved by the result and is not attached to any object. Purna-vibhava would then mean one who is possessed of that quality. All things except Atma pass away. The omnipresence of the ethereal region (Akasha), etc., is not ever-existent. The ^ He is seen here. “Tait. Up., 3. I. I. * Phalanupahita-vis^ayitanaspadeohchhakatvarn ; He whose wish is not moved by the result, and is not attached to any object; or, in other words. He whose ways are inscrutable to us, subject as we are to limitations (Maya). 410 THE SIX CENTRES AND THE SERPENT POWER Nirvana Tantra (Ch. IX) speaks of the presence of Parama Shiva in the Ajna Chakra in detail. “ Above this {i.e., Visuddha) Lotus is Jnana Lotus, which is very difficult to achieve; it is the region ^ of the full moon, and has two petals.” Again : “ Inside it, in the form of Hamsah, is the Bija of Shambhu ”; and again ; “ Thus is Hamsah. in Mani^drlpa^ and in its lap is Parama Shiva, with Siddha Kali on his left. She is the very self of eternal Bliss.” By lap is meant the space within the Bindns which form the Visarga at the end of Hamsa/i.^ So it has been said in describing the Sahasrara: “ There are the two Bindus 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 understand that these two, Shiva and Shakti, are here in union (Bandhana) in the form of Parabindu, as the letter Ma (Makaratma), and that they are surrounded (Achchadana) by Maya.' “ She the Eternal One stays here (Ajna Chakra) in the form of a grain of gram,'’ and creates beings (Bhutani).” Here the Parama Shiva as in the form of a gram dwells, and according to the Utkaladimata" also creates. ’ Pfirjja-chandrasya majidalam, “ The isle of gems in the Ocean of Ambrosia. The Rudrayaraala 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 Shrlvidyfi. “ A form of Shakti. ^ i.e., the two dots which form the aspirate breathing at the end of Hamsah. “ Imperishable visarga—Visargarupam avyayam. “ That'is, the Parabindu is represented in the Ajna by the Bindu of the Onkara, which is its PratTka. ’’ Bindu is the nasal sound of Ma, which is a male letter. Bindu is here the unmanifest Ma. * GhanakAkAra>rilpinI. Pee Introduction. * Apparently a school of that name. DESCRIPTION OF THE SIX CENTRES “ He is in the region of Fire, Moon and Sun ” (Vahne/i shashimihirayor man«?alamiva).—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 the shape of a grain of gram dwells in the regions of Fire, Moon, apd Sun, in the Sahasrara, so does He dwell here also. We shall describe the Arka, Indu, and Agni Manf?ala in the Sahasrara later. In Plf/ja-puja the Puja of Paramatma and Jnanatma should be performed on the Mand^alas of Sun (Arka), Moon (Tndu), and Fire (Agni). By Paramatma Parama Shiva is meant, and by Jnanatma Jnana Shakti. The Bindu should be meditated upon as like the grain of gram, consisting of the inseparable couple'—namely, Shiva and Shakti. ' The grain referred to is divided in two under its encircling sheath. THE SIX CENTRES AND THE SERPENT POWER Verse 38 [This is the incomparable and delightful abode of Vis/^wu. \The excellent Yogi at the time of death joyfully places Ihis vital breath (Prawa),' here and enters (after death) that /Supreme, Eternal, Birthless, ^Primeval Deva, the Purus/ta, who was before the three worlds, and who is known by the Vedanta. Commentary He now speaks of the good to be gained by giving up the Prana by Yoga in the Ajna Chakra. This verse means : The excellent Yogi (Yogindra) at the time of death (Prana-nidhane) joyfully (Pramudita-mana/i) places his Prana (Pranam samaropya) in the abode of Vishnu in the Ajna Chakra (Iha sthane Yishnoh — i.e., in the abode of Bhagavan in the Bindu already described), and passes away, and then enters the Supreme Purusha. “ At the time of death ” (Prana-nidhane)— i.e., feeling the approach of death. “ Joyfully ” (Pramudita-manah)—Glad in mind in the enjoyment of the blissful union with Atma. (Atmanandena hnshfa-chittah.) Fishnn ”=:Bhagavan=:Parama Shiva (see previous Shloka). “ Here ” (Iha sthane— i.e., in the Bindu in the Ajna Chakra spoken of above). “ Places the Pr&na here ” (Iha sthane pranam samaropya)— i.e., he places it on the Bindu already spoken of. He describes Purusha as Eternal. Compare Bhagavad-Gita, Ch. VIII, vv. 9 and 10, and the com¬ mentary of ShankarOoharya and Madhusudana Sarasvatl on those verses. DESCRIPTION OF THE SIX CENTRES “ Eternal ” (Nityam).—Indestructible (Vinasharahitam). “ Birthless ” (Aja). “ Primeval ” (Parana).—He is the one known as the Parana Purus/m.^ “ Deva ” means he whose play is Creation, Existence, and Destruction. “ Who ivas before the three worlds ” (Tri-jagatam adyam).*— By this the implication is that He is the Cause of all as He preceded all. “ Known by the Vedanta ” (Vedanta-vidita).’’—Vedantas are sacred texts dealing with the inquiry concerning the Brahman. He is known by a Knowledge (Jnana) of these. The way the Pra/m is placed (Pranaropana-prakara) in the place of Yishnu is described below : Knowing that the time for the Prana to depart is approaching, and glad that ho is about to be absorbed into the Brahman, the Yogi sits in Yogasana and restrains his breath by Kumbhaka. He then leads the Jivatma in the heart to the Muladhara, and by contracting the anus ’ and following other prescribed process rouses the Kunrt!alinl. He next meditates upon the lightning-like, blissful Nada which is thread-like and whose substance is Kundali (Kunrialinl-maya). He then merges the Hamsa which is the Paramatma in the form of Pra^ta ' in the Nada, 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 element from the gross to the subtle, beginning with PWthivI, in KunrZalini. Last of all, he unifies Her and the Jivatma with ' According to Shankara, it is an adjective, and means “ He who is the cause of Creation,” and the like. That is, the three spheres Bhu/i, Bhuva/t, Sva/i, the Vyahriti of the Gayatrl. * Shankara reads Vedanta-vihita, and explains the expression to mean ” this is the teaching of the Vedanta ”. ^ Gudam akunchya—that is, by AshvinI Mudra. ^ Pranarupashvasaparamatmakam. See Jnanarwava Tantra, Ch. XXI, vv. 18-18. THE SIX CENTRES AND THE SERPENT POWER the Bindu whose substance is Shiva and Shakti (Shiva-Shakti- maya); which having done, he pierces the Brahmarandhra and leaves the body, and becomes merged in the Brahman. Summary of the Ajna Chakra, Verses 32 to 38 The Ajna Chakras has two petals and is white. The letters Ha and Ksha, which are white,' are on the two petals. The presiding Shakti of the Chakra, HakinI, is in the pericarp. She is white, has six faces each with three eyes, and six arms, and is seated on a white lotus. With Her hands She displays Varamudra and Abhaya-mudra,*' and holds a Rudraks/^a rosary, a human skull, a small drum, and a book. Above Her, within a Trikona, is Itara-Linga, which is lightning-like, and above this again, within another Trikowa, is the inner Atma (Antar- atma), lustrous like a flame. On its four sides, floating in air, are sparks surrounding a light which by its own lustre makes visible all between Mfila and the Brahma-randhra. Above this, again, is Manas, and above Manas, in the region of the Moon, is Hamsa/i, within whom is Parama Shiva with His Shakti. {Here ends the sixth section) [Vishvanatha,* in the Commentary to the S/^a<chakra, gives under this verse a description, taken from the Svachchhanda- sangraha, of the region beyond the Ajna—that is, beyond the Samas?tii or collective or cosmic Ajna: “ Within the Bindu is a space a hundred million Yojanas' is 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 Shantyatita Manonmanl. Surrounding them are Nivritti, ‘ Karbura== white, and also means variegated. * V. pp. 886, 886, ante. * The portion in brackets is my note.—A,A. ‘ A Yojana is over eight miles. DESCRIPTION OP THE SIX CENTRES Pratisi^^/ia, Vidya, and Shantl.‘ Each of these is adorned with a moon and has five heads and ten arms. This is Bindu Tattava. Above Bindu is Ardhachandra, with the Kalas of the latter—namely, Jyotsna, Jyotsnavatl, Kanti, Suprabha, Vimala. Above Ardhachandra is Nibodhika, with the Kalas of the latter —Bandhatl, Bodhini, Bodha, JnSnabodha, Tamopaha. Above Nibodhika is Nada and its five Kalas—Indhika, Rechika, Ordh- vaga, Trasa, and Parama. On the lotus above this last is Ishvara, in extent a hundred million Yojanas, and lustrous as 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 (Ordhvagani), and in His embrace (Utsanga) is the Kala Ordhvagamini.”] * See, as to the Kalas, Introduction to Vol. Ill, Tantrik Texts, ed A. Avalon* See also Introduction to this volume ; and “ Studies in the Mantrashastra, A. Avalon. 416 THE SIX CENTRES AND THE SERPENT POWER Verse 30 When the actions of the Yogi are through the service of the Lotus feet of his Guru in all respects good, then he will see above it {i.e.y Ajna-chakra) the form of the Maha- nada, and will ever hold in the Lotus of his hand the Siddhi of Speech/ The Mahanada, which is the place of dissolution of Vayu ^ is the half of Shiva, and like the plough in shape,is tranquil and grants boons and dispels fear, and makes manifest pure Intelligence (Buddhi)/ Commentary He now wishes to describe the intermediate causal body (Karanavantara-sharira) ‘ situate above Ajna Chakra and below Sahasrara, and says: When the actions of the Yogi are, through the service of the Lotus feet of his Guru, in all respects good— that is, when he excels by intense concentration of the mind in ‘ That is, all powers of speech. Vayo/t layasthanam. Shankara defines it by saying : Etat sthanam vayoh virama-bhutam—this is the place where Vayu ceases to be. * That is, Shiva is HakAra ; and if the upper part of Ha is removed, the remaining portion of the letter has the form of an Indian plough. * Shuddha-buddhi-prakasha. * Kftranavantarasharlra, Kara7ia=cause ; Avtl7itara=secondary or intermediate or inclusive; Sharira^body. Body is so called because it wastes and fades. It is derived from the root Shri, to wane. Karanftvantarasharira would thus mean “ the intermediate Sharira of the Cause The primary cause is the Great Cause. Its effects are also intermediate causes of that which they themselves produce ; they are thus secondary or intermediate causal bodies. Taking the Sakala Parameshvara to be the first cause, Mahanada is one of its effects and a Kara»iavantarasharlra as regards that which it produces and which follows it. DESCRIPTION OF THE SIX CENTRES Yoga practice—he then sees the image of Mahanada above it (above Ajna Chakra), and he becomes accomplished in speech (Vak-siddha). ""Actions in all respects good" (sushlla).—The good incli-\ nation for Yoga practice rendered admirable by strong and! undivided application thereto. This result is obtained by serving the Guru. The author then qualifies Nada, and says it is the place of dissolution of Vdyu (Yayor laya-sthanam). The Rule is “ things dissolve into what they orginate from.” Hence, although in Bhuta-shuddi and other practices it has been seen that Vayu dissolves into Sparsha-tattva,^ and the latter in Vyoma,* Vayu dissolves in Nada also. We have the authority of Revelation (Shruti) for this ; “ PWthivI, the possessor of Rasa (Rasa-vati), originated from I-kara.* From Ka-kara,"* who is Rasa, the waters and Tirthas * issued; from Repha (Ra-kara)' originated Vahni- tattva *; from Nada “ came Vayu which pervades all life (Sarva- Prawamaya). From Bindu * originated the Void ^ which is 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.” The “ touch principle,” also called Tvak-tattva. As to Bl^uta- shuddhi, see the same described in Author’s Introduction to the Mahanirvawa Tantra. ® Ether. ‘The Blja Krin is here being formed, Kakara=Kalr; Ra-kara = Brahma as fire; Ikara=-^Mahamaya. Anusvara or Chandrabindu (Ng) is divided into two— viz., Nada, which is Vishvamata, or Mother of the Universe ; and Bindu, which is Du^khahara, or remover of pain (BijakosAa). ‘ Places of pilgrimage where the devotees bathe. It also means sacred waters. * Fire. ® Air. ' Gagana or Ether. ® That is, from Brin as composed of Ka-f Ra+I+Ng. THE SIX CENTRES AND THE SERPENT POWER We should therefore realize in our mind that at the time the letters of the Kall-mantra ’ are merged into that which is subtle, Vayu is absorbed in Nada. “ Half of Shiva ” (Shivardha).—By this is meant that here Shiva is in the form of Arddha-narishvara. Half is Shakti which is Nada. “ hike a plough ” (Sirakara).—The word Sira is spelt here with a short i, and in Amara-Kos/ia it is spelt with a long I; but it is clearly the same word, as it begins with a dental s. Cf. “ Above it is Mahanada, in form like a plough, and lustrous ” (Ishvara-kartikeya-Samvada).* If the text is read as “ Shivakara instead of Sirakara,” then the meaning would be that the Nada is Shiva-Shaktimaya.® Cf. Prayoga-sara: “ That Shakti which tends towards the seat of Liberation^ is called male (Pumrupa—that is, Bindu) when, quickened by Nada, She turns towards Shiva* (Shivon- mukhi).” It is therefore that Raghava-Bha^^a has said that “ Nada and Bindu are the conditions under which She creates ’ Krin. * t.e., Sammohana Tantra. Ed., R M. Chattopadhaya. * That is, its substance is Shiva and Shakti. * Niramaya-padOnmukhi—She who is turned to the place of Libera¬ tion : that is Shakti in the supreme state. * Tending towards, intent on. or with face uplifted to, Shiva, that is here tending to creation. That is, the first state is Chit. Nada is the Mitha/i-samavftya of Shakti or Bindu. The establishment of this relation quickens Her to turn to Shiva for the purpose of creation when She appears as male, or Bindu. * Tasya eva shakter n^abindu sns/ityupayogyariipau (Upayoga is capacity or fitness for oreation}. DESCRIPTION OF THE SIX CENTRES It has elsewhere been said : “ She is eternal' existing as Chit (Chinmatra) *: when being near the Light She is desirous of change, She becomes massive (Ghani-bhuya) and Bindu.” So in the word of the honoured (Shrlmat) Acharya: ^ “ Nada becomes massive and the Bindu.” Now, taking all these into consideration, the conclusion is that Shakti manifests Herself as Nada-hindu, like gold in ear-rings made of gold.* Nada and Bindu again are one—that is the deduction. ' According to another reading this part would mean “ She who is the Tattva”. “ She is there, existing as Chit, with whom she is completely unified. She ” measures Chit ”—that is, co-exists 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 were Chinmatrajyotis/ia/f, and not Chinmatra jyotis/ta^, in which case the translation would be; She who when near Jyoti/i, which is mere consciousness, becomes desirous of change, becomes massive and assumes the form of Bindu.” * Shankaracharya. * That is, they are both gold in the form of an ear-ring. Cf. Chhandogya Up., 6. 1. 4. “ O Gentle One, by one lump of clay all things made up of clay are known. The variation is in the names given to it when spoken about. The clay alone is real.” THE SIX CENTRES AND THE SERPENT POWER Verse 40 Above all these, in the vacant space ^ wherein is Shankhini Nadi, and below Visarga is the Lotus of a thousand petals.* This Lotus, lustrous and whiter than the full Moon, has its head turned downward. It charms. Its clustered filaments are tinged with the colour of the young Sun. Its body is luminous with the letters beginning with A, and it is the absolute bliss.* Commentary The Aoharya enjoins that Sadhakas who wish to practise Samadhi Yoga “ should before such time with every considera¬ tion and effort dissolve all things in their order from the gross to the subtle in Chidatma All things, both gross and subtle, which make up creation should first be meditated upon. As the knowledge thereof is necessary, they are here described in detail. The five gross elements—PrithivI ^ and so forth—have been spoken of as being in the five Chakras from Muladhara to Vishuddha. In the Bhumandala ® in the Muladhara there are the following— viz., feet, sense of smell, and Gandha-tattva,^ for this is their place. In the Jala-mandala,® similarly, are the * This place is called the Supreme Ether (Parama-vyoma) in the Svachohhanda-sangraha, cited by Vishvan&tha. Parama-vyoma is the name given in the Pancharatra to the Highest Heaven or Vaikuni/ia. Bee Ahirbhudhnya, 49. * The Sabasrara is called Akula, according to the Svachchhanda- sangraha, cited by Vishvanatha. ® Kevalananda-rfipam, i.e.. Brahman Bliss. * The Atma considered as Chit. “ Earth, Water, Fire, Air, Ether. ^ * Begion of the Barth Element, or M&ladhara Chakra. Smell principle or Tanmatra. ® SvadhuAfAana, which is the region of Water (Jala). DESOEIPTION OF THE SIX CENTRES hands, sense of taste, and Rasa-tattva.^ In the Vahni-maw<?ala" are the anus, the sense of sight, and Rupa-tattva.® In the Vayuman^Zala,* are the penis, sense of touch, and Sparsha-tattva/ In the Nabho-mawe^ala ® are speech, the sense of hearing, and Shahda-tattva.^ These make fifteen tattvas. Adding these fifteen to PWthivI and so forth we get twenty gross tattvas. We next proceed to the subtle forms. In the Ajna Chakra the subtle Manas has been spoken of. Others have been spoken ■of in the KankalamMini Tantra (Ch. II) when dealing with the Ajna Chakra: “ Here constantly shines the excellent Manas, made beautiful by the presence of the Shakti Hakinl. It is lustrous, and has Buddhi,'^ Praknti,® and Ahankara*® for its adornment.” From the above the presence of the three subtle forms— viz., Buddhi PrakWti, and Ahankara—in this place becomes clear. We must, however, know that Ahankara is not placed in the order shown in the above quotation. We have seen that from the Muladhara upwards the generated is below the genera¬ tor ; that which is dissolved is below what it is dissolved into, and we also know that the Shabdakrama is stronger .than Pa^/iakrama.*^ We must remember that Vyoma is dissolved in Ahankara, and hence the latter is next above Vyoma. C/. “ In Ahankara Vyoma with sound should be dissolved, and Ahankara again in Mahat.” Ahankara, being the place of dissolution, comes first above Vyoma, and above it are Buddhi and Praknti. ^ Principle of taste. ® Mani-pura, which is the region of Fire (Vahni). ® Principle of sight. * Anahata, which is the region of Air (Vayu). * Principle of touch. * Vishuddha, which is the region of Ether (Nabhas). ^ Principle of sound. * See next note. See Introduction, and poBt, Commentary. “ Egoism—self-consciousness. That is, the actual arrangement of things as compared with the order in which they are stated. 422 THE SIX CENTRES AND THE SERPENT POWER The ShatadS-tilaka (I, 17, 18) speaks of their connection as Jahya (effect, generated) and Janaka cause, generator). “ From the unmanifest (Avyakta) Mula-bhuta, Paravastu * When Viknta originated Mahat-tattva,' which consists of the Gnnas and AntaTj-karana. From this (Mahat-tattva) originated Ahankftra, which is of three kinds according to its source of generation.” “ By VikWti which means change is here meant reflection or image (Prativimba) * of the Paravastu, and as such reflection it is Viknti; but as it is the Praknti of Mahat-tattva, etc., it is also called PrakWti.^ Cf. “ PrakWti is the Parama * Mahat-tattva is a Viknti of Prak»’iti. The Mulabhata avyakta (unmanifested root-being) corresponds with the Sankhyan Mulaprakriti. Here, as Baghava Bhaf^a says, Tattvasrish^i is indicated (Comm, to Ch. I, vv. 17, 18 of Sharada), and interprets (Ch. I. vv. 17, 18) thus: Unmanifest Mulabhuta Paravastu may mean either the Bindu or ShAbda Brahman. By Viknta is meant readiness or proneness to- create (Snskiyunmukha). From this Bindu or Shabda Brahman ema¬ nates Mahat-tattv£|. by which is meant the Padartha Mahat: which is known as Buddhi-tattva in Shaiva-mata. This Mahat or Buddhi- tattva consists of the three Guwas—Sattva, Rajas and Tamas. That is, it includes Manas, Buddhi, Ahankara and Chitta. These four are the product (Karya) of the Guwas as cause (Karawa), and the cause (Karawa)_ inheres (Upachara) in the effect (Karya). After quoting the words of Ishana-Qhiva, Raghava remarks that Vamakeshvara Tantra also says that from the Unmanifest Shabda Brahman originates Buddhi- tattvEt wherein Sattva Guwa is manifest. He then distinguishes the Sankhya view according to which the state of equilibrium of Sattva, l^as and Tamas is Prakriti, which is also called Pradhana and Avyakta. This is the Supreme (Paravastu). From a disturbance in the equilibrium of the Gunas arises Mahat. This Mahat consists of Gunas and is the cause of the Anta/ikarawas. By Gunas according to this are meant the five Tanmatras, Shabda, Sparsha, etc. According to this view also from Praknti comes Mahat and from the latter Ahankara. BOghava thus shows the different ways in which the text of ShOrada can be interpreted from the Shakta, Shaiva and Sankhya points of view. * SnsAiibheda—that is, one Ahankam is the result of the pre¬ dominance of Sattva, another of Rajas, and a third of Tamas. * That is in the sense of product. In Shaivashaktadarshana, Molapraknti is itself a product of the Shivashaktitattva, for the Self becomes object to itself. * That is, as regarded from the poiht of view of the Paravastu it is an effect, hut- regairded in relation to that which it produces it is a cause. v DESCKIPTION OF THE SIX CENTRES m (Supreme) Shakti, and VikWti is the product thereof,” ^ It has also been shown before that the Prakriti of the Para Brahman is but another aspect of Him (Prativimbasvarupini). According to Sharada-tilaka, Mahat-tattva is the same as Buddhi.* Ishana-Shiva says: “ The objective Praknti,* which is evolved by Shakti, is, when associated with Sattva-guna, Buddhi-tattva. It is this Buddhi that is spoken of as Mahat in Sankhya.” Mahat-tattva consists of the Guwas and the Anta/i-karana. The Guwas are Sattva, Rajas, and Tamas. The Sharada-tilaka says: “ Anta/i-karawa is the Manas, Buddhi, Ahan-kara, and Chitta, of the Atma.^ All these are comprised in the term Mahat-tattva. Now, a question may be raised—namely, if Manas be withiu Mahat-tattva, what of that which has been said in v, 33, where Manas has been spoken of as having an independent existence ? But the answer to that is, that that Manas is the product of Ahankara, and Raghava-Bha^^a quotes a text which says ; “ In so much as the other Manas is the one which selects and rejects (Sa-sankalpa-vikalpaka),^ it is known to be the product of Tejas.” ® Thus it is that, as Manas and other Tattvas in the Ajna Chakra are placed in their order, Ahankara and others should be known as being placed above them. In the Ajna Chakra are HakinI, Itara-linga, Prawava, Manas, Ahankara, Buddhi, and Prakrit! placed consecutively one above the other. No place being assigned to Chandra-mandala, which has been spoken of before, it should be taken to be placed above all these. If it be asked, why is it not below all these ? then the reply is that it has been said in the Sammohana Tantra ; * Yikritih prativimbata—in a mirror one is seen but the image is not oneself. * Baghavabhat^a says that this is so according to Shaiva doctrine. ® Boddhavya-laka/^ana—that is, that which can be known (jneya) ; the objective or manifested Prakriti. * See Introduction. ^ As to 8a-sankalpa-vikalpa, see Introduction. * That is, Taijasa ahankara, which is the source of the Indriy^s.', ' ' ' < . I ' j i, : t 424 THE SIX OBNTRES AND THE SERPENT POWER “ Moon (Indu) is in the forehead, and above it is Bodhinl Her¬ self.” From this it would appear that Indu and Bodhinl are above Ajna Ghakra, placed one above the other without anything intervening between them. Bodhinl is above all the rest. The Sammohana Tantra speaks of the Cause (Karanarupa) as above Ajna Chakra: “Indu (the Moon, here—Hindu) is in the region of the forehead, and above it is Bodhinl Herself. Above BodhinT shines the excellent Nada, in form like the half (orescent) moon ; above this is the lustrous Mahanada, in shape like a plough ; above this is the Kala called AnjI, the beloved of Yogis. Above this last is Unmani,‘ which having reached, one does not return,” In the above passage, in the words ” above it is Bodhini ”, the word ” it ” stands for the forehead or Ajna Chakra. The Bhuta-shuddhi Tantra speaks of the existence of the Hindu below Bodhinl: “ Devi, above Vindu and Matrardha is Nada, and above this, again, is Mahanada, which is the place of the dissolution of Vayu.” Matrardha is Matrardha Shakti.® * In this passage AnjI is Samanl. The Bhuta-shuddhi (see post), makes' a distinction too between AnjI and Samanl. These are the AvAntarasharlras of the First Cause enumerated in Layakrama. The text quoted from the Sharada gives the Sris/iii-krama. * Matrardha. In the Devi Bhagavata there occurs the expression .Ardhamatra (which is a name for Nada) in I, 1, v. 55, and III, 5, v. 29, and Nllakantha defines it to mean Param padam=the supreme state, or the Brahman. The expression Ardha-matra also occurs in Chawdi, I, 66, in practically the same sense. Gopala ChakravartI quotes a passage which says: “ Ardhamatra is attributeless (Nirguna), and realizable by the Yogi.” He quotes another passage which says : ” Om— this is the three Vedas, three Lokas, and after the three Lokas Matrardha is the fourth—the Supreme Tattva.” See Chandl “ Tvamudgithe ardhamatrasi ” and Devlbhagavata, I, 6, v. 65. Shruti says: ” Thou art the Ardhamatra of Pranava, Gayatrl, and Vyahriti.” Here the unity of Devi and Brahman is shown. She is Brahman united with Maya (MayavishisAtabrahmarflpini). The Nadabindu Upanishad (v. l) says: “ A-kara is the right wing (of Om figured as a bird), U-kara is the other (left) wing, Ma-kara the tail, and Ardhamatra the head. Sattva is its body, and Bajas and Tamas are its two feet. Dharma is its right eye, and Adharma is its 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; Tapoloka its throat, and Satyaloka the place between the eyebrows.” See also Brahmavidya Up., v. 10. DESCRIPTION OF THE SIX CENTRES 425 The following passage from BWhat-tri-vikrama-samhita proves that the Ardha-matra means Shakti : “ Lustrous like the young Sun is Aks/iara, which is Bindumat (Bindu itself); above it is Ardha-matra, associated with the Gandhararaga.” As both the above passages point to' the same thing, we must take it that Ardha-matrS and BodhinI are identical. Bindu, BodhinI, and Nada, are but different aspects of the Bindu-m aya-para- shakti. The Sharada-tilaka says : “ From the Sakala Parameshvara,’ who is Sat, Chit, and Ananda, Shakti emanated; from Shakti, again, emanated Nada; and Bindu has its origin from Nada. He who is Para-Shakti-maya manifests Himself in three differ¬ ent ways. Bindu and Nada and Bija are but His different aspects. Bindu is Nadatmak,* 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”: Para=Shiva; hence Sbiva-Shakti- mayarsBindu. The Bindu who is above the forehead is Nadat- maka—that is, Shivatmaka.® Bija is Shakti as BodhinI (Bodhinl- rupam). Nada is the connection between the two whereby the one acts upon the other; hence it is Kriya Shakti. Above these three is Mahanada. This has already been shown. “ Above this is Kala,” etc.: Kala= 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. C/. Pancharatra : “ Having thus seen, the Supreme Male in the ' The third of the seven primary subtle tones. “ Sharada, Ch. I, vv. 7—9, Sakala, as opposed to NisAkala, or Nirguwa, means united with Kala, which according to Sankhya is Sanyavastha of the Gunas which is Prakriti. According to the Vedant- ists (of the Maya Vada), Kala is Avidya, in the Shaiva Tantra Kala is Shakti (Raghava-Bha<^a). * Another text has Shivatmaka—that is, Bindu is the Shiva aspect. * Samavaya*ks/cobhya-ks^obhaka-sambandha—lit, co nnection which is the connection of reciprocity. ^ See Introduction. ® In the Benares edition as also in Basika Mohana Chattopadhyaya’s edition of the Sharada-tilaka the text reads Shivatmaka, as if qualifying Bija, which seems erroneous. THE SIX CENTRES AND THE SERPENT POWER beginning of creation makes manifest the eternal Praknti who is the embodiment of Sat, Chit, and Ananda, in whom ’ are all the Tattvas, and who is the presiding (AdhisTi^Tiatri) Devi of creation. Also elsewhere : “ Prom the unmanifested (Avyakta) Para- mesh vara, the united Shiva and Shakti, emanated the Adyi. (first) Devi Bhagavati, who is Tripura-sundari, the Shakti from whom came Nada, and thence came Bindu.” “ Above it is Unmani,” etc.: Cf. “ By going where ‘ Manas- ness ’ (Manastva) of Manas ceases to be called Unmani, the attainment of which is the secret teaching of all Tantras.” ® The state of Unmani is the Tattva which means the dis¬ pelling of the attachment prompted by Manas towards worldly objects. Unmani, again, is of two kinds: (1) Nirvana-kala-rupa which also has its place in the Sahasrara ®; (2) Var/iavali- rupa, which also has its place in this region. Cf. Kankala-malini: “ In the pericarp of the Sahasrara, placed within the circle of the moon, is the seventeenth Kala, devoid of attachment.^ The name of this is Unmani, which cuts the bond of attachment to the world.” Cf. also : “ By mental recitation of the Mala-varwa (rosary of letters) is Unmani the granter of Liberation (attained).” Mala-vama= Vamavali-rupa. * Raghava reads : ” Sama8tatattva8anghatmaspurtyadhis/J^/^atriru- pmlm ”—which means ” who is the Devi presiding over or directing the evolution or manifestation of all the mass of Tattvas ”. * Vishvanatha, quoting Svachchhandasangraha, which speaks of Unmani as above Samana, says that in the Unmani stage there is no cognition of and no distinction is made between Eala and Kala ; there is no body, and no Devatas, and no cessation of continuity. It is the pure and sweet mouth of Rudra. Cf, Vrittlnam manaA in the Shiva- SamhitA, V, 219. * Sahasrarftdhara. See introduction. * Sarva-sankalp^rahitSi—i.e., who is free from all attachment, not prompted by anything in any action. The passages quoted are from ch. v, Eank&la-malinl. i DESCRIPTION OP THE SIX CENTRES 427 The Bhuta-shuddhi speaks of the Samani below Unmani. ‘‘ Next is the Vyapika Shakti (Diffusive Energy) which people know as AnjI. Samani' is over this, and Unmani is above all.” This (Samani) also is an intermediate aspect (Avantararupa) of Parashakti. We now get the following : Above Ajna Chakra is the second Bindu—which is Shivk (Shiva-svarupa). Above Bindu is the Shakti Bodhini in shape like an Ardhamatra; next is Nada which is the union of Shiva and Shakti, in shape like a half (crescent) moon ; next (above this) is Mahanada, shaped like a plough ; above Mahanada is the Vyapika Shakti, crooked (AnjI) in shape; above this last is Samani and highest of these all is Unmani. This is the order in which the seven causal forms (Karanarupa) are placed. There is no need to go into further detail. Let us then follow the text. Wishing to describe the Sahasrara he speaks of it in ten more verses. “ Above all these ” (Tadurdhvo).—Above every other that has been described or spoken before. “ Over the head of the Shankinl Nddl ”—a sight of which has been given to the disciple. “ Vacant space ” (Shunya-desha)—that is, the place where there are no NatZls ; the implication is that it is above where Snshumna. ends. “ Below Visarga is the lotus of a thousand petals.'' —This is the purport of the Shloka. Visarga is in the upper part of the Brahmarandhra. Cf. “ (Meditate) in that aperture on Visarga the ever blissful and stainless.” There are other similar passages. “ Its body is luminous with," etc. (Lala^adyai/i var?iai/i pravilasitavapu/i).—The word Lalaia stands for the first vowel, A. By this we are to understand that the second Lakara (L) ^ Vishvanatha speaks of it as Samana, and says that She is Chida- nandasvar&pa (that is, Chit and Ananda), and the cause of all causes (Sarvakaranakarawam). , i THE SIX CENTRES AND THE SERPENT POWER is to be left out in counting the letters of the Alphabet. In counting the fifty letters, the second Lakara ' is always left out. If the text is read as “ i/akaradyai/i var«ai/i,” as is done by some, we must leave Ks/ia-kara out in counting the letters. The fifty-one letters cannot be taken to be in the petals of the Sahas- rara.* With fifty-one letters repeated twenty times, the number is 1,020, and repeated nineteen times is 969. By leaving out Ksha,- kara we are freed of this difficulty. By “ Lakaradyai/t ” it is not meant that the letters are to be read Viloma.* The Kankala- malinl in the following passage distinctly says that it is to be read Anuloma *: “ The Great Lotus Sahasrara is white, and has its head downward, and the lustrous letters from A-kara (A), ending with the last letter before Ks/takara (Ks/ia), decorate it.” Here it is distinctly stated that the letter Ks/ia is left out. Akaradi-ks/ia-karantai/i: This compound, Ks/ia-karanta, if formed by Bahu-vrihi-samasa," would mean that Ks/iakara is left out of calculation. There is nothing said of the colour of the letters, and, as the MatWka (letters) are white, they are to be taken as being whitjB on. the Sahasrara petals. These letters go round the Sahasrara from right to left.® Some read Pravilasita-tanu/i in place of pravilasita-vapu^i, and say that, as the word padma alternatively becomes masculine in gender (vapumsi padmam), therefore the word Tanu, which qualifies a word in the masculine gender, is itself masculine. That cannot be. The verb Nivasati (=is, dwells) has for its nominative Padmam, and, as it ends with the Bindu (m), it is in the neuter gender and not masculine. For in that case it would ' Vaidika Lak&m (La). * t.e., fifty-one letters cannot be arranged in the Sahasrara. * i.e., from end to beginning. ‘ From beginning to end. * A form of Sanskrit verbal compound. * DaksMnavarta—the opposite way to that in which the hands of a clock work. description of the six centres have ended with visarga {i.e., h), and its adjective tanu, would also end with a visarga. The word tanu (if their reading is accepted) would he in the neuter; therefore it cannot end with a Bindu. And if there is no Bindu the metre becomes defective. Therefore the correct reading is Pravilasita-vapu/<. The rest is clear. THE SIX CENTRES AND THE SERPENT POWER Verse 41 Within it (Sahasrara) is the full Moon, without the mark of the hare,^ resplendent as in a clear sky. It sheds its rays in profusion, and is moist and cool like nectar. Inside it (Chandra-mamZala), constantly shining like lightning, is the Triangle ® and inside this, again, shines the Great Void ^ which is served in secret by all the Suras."* Commentary He here speaks of the existence of the Chandra-mandala in the pericarp of the Sahasrara. “ Resplendent as in a clear sicy ” (Shuddha)—seen in a cloudless sky nirmalo-daya-vishishta). Is moist and cool,” etc. (Parama-rasa-chaya-snigdha- santanahasl).—Snigdha which means moist here implies the moisture of the nectar. Parama-rasa (Amrita) 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 Kankala-malinI speaks of the presence of Antaratma, etc., in the upper portion of the space below Chandra-mandala. In dealing with the Sahasrara, it says: '‘In its pericarp. ^ The man in the moon. * The A-ka-thadi triangle according to Vishvanatha. * Shftnya=Bindu—that is, the Parabindu, or Ishvara, having as its centre the abode of Brahman (Brahma^pada). In the northern Shaiva and Shakta schools Sadashiva and Ishvara are the NimesAa and UnmesAa aspects of the experience intermediate between Shiva Tattva and Shuddhavidya, the former being called Shunyatishunya. The positions of the Sun and Moon circles in the Sahasrara and of the twelve-petalled lotus with the Kamakala are given in the Text. * i.e., Devas. Pf.ATK VI 1[ Sahasrara To faro 430 DESCRIPTION OF THE SIX CENTRES O Deveshi, is the Antaratma. Above it is the Guru. The Manc?alas of Surya and Chandra are also there. Above this is Mahavayu, and then the Brahmarandhra. In this aperture (Randhra) is Visarga, the ever blissful Brahman. Above this (Tadurdhvo) last is the Devi Shankhini, vp^ho creates, maintains, and destroys.” “ Within Chandra-mandala constantly shines, like light¬ ning, the triangle ” (Trikonam tasyantah vidyudakararupam).— That is, the shining triangle is there. “ Inside this shines the Great Void ” (Tadanta/j shunyam sphurati).—That which as a void within is, the body of the Parabindu (Parabindushariram). Within the triangle the excellent Bindu (Shunya) shines, or within the triangle the Shunya which is the excellent Bindu shines. C/. Torfala Tantra, 6th Ullasa: “ The Supreme Light is formless (Nirakara), and Bindu is imperishable. Bindu means the void (Shunya), and implies Gima also.” * '^Served in secret” (Sevitam chatiguptam).—The rule is. Eating (Ahara), evacuation (Nirhara), sexual intercourse (Vihara), and Yoga, should be done in secret by him who knows the Dharma.” Hence Suras (Devas) serve or worship It in secret. ' When it assumes the form of Bindu, It is with the operating Cunas, for then It is Sakala. THE SIX CENTRES AND THE SERPENT POWER Verse 42 IWell concealed, and attainable only by great effort, is that subtle Bindu (Shtinya) which is the chief root of Liberation, and which manifests the pure Nirvana Kala with Aina Kala.‘ Here is the Deva who is known to all as Parama Shiva. He is the Brahman and the Atma of all beings. In Him are united both Rasa and Virasa,'' and He is the Sun which destroys the darkness of nesci¬ ence ■'* and delusion." Commentary 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 Dhyana and like practices. It makes manifest the purity of the sixteenth Kala of the moon along vs-ith Nirvana Kala— i.e., the void (AntaTi-shunya) along with the Ama Kala and Nirvana Kala within the triangle is realized (Prakasham bhavati) by medita¬ tion (Dhyana). It is the source of all the mass of great Bliss, which is Liberation. Some, however, read Sakala-shashi-kala- shuddha-rupa-prakasham as qualifying the great Void within the triangle, and read ‘ sakala ’ to mean with all the sixteen kalas and say that the Para Bindu manifests the moon with such kalas. This requires consideration. When it was said that the ' There are seventeen Kalas (digits) of the Moon, but the nectar¬ dropping AmS. and the Nirvanakala are only at this stage revealed. The other Kalfts are mentioned in Skanda Parana PrabhSsa Khawda. * The Bliss of liberation and that arising from the union of Shiva and Shakti: vide post. ’ Ajn&na. * Moha. This verse occurs in Tripur§i-sara*samuohchaya, ch. V, 40. DESCRIPTION OF THE SIX CENTRES Trikowa (triangle) is within the full moon, the repetition of it is useless. Furthermore, in the previous verso we have got “ served by the Suras The term “ service ” as applied to a void is inappropriate. The object of service is the Bindu within the triangle. If it be said that the void should be worshipped by reason of the presence of the Para Bindu, then the Para Bindu being there present there is no void. “ Well concealed ” (Suguptam).—By reason of its being like the ten millionth part of a hair. “ By great effort ” (Yatnat)— i.e., by long-continued practice of meditation (Dhyana) and so forth. “ Chief root ’’ (Param kandam.'):—Para usually means supreme, excellent; here chief, principal. Kanda=;Mula. “ Liberation, ” etc., (Atishaya-paramamodasantana-rashi).— The compound word means, literally, continuity of all the mass of great and supreme bliss, and this is Liberation (Moksi^a). Manifests, etc., AmdTcald" (Sakala-shashi-kala-shuddha- rupa-prakasham.)—This compound word is to be broken up as follows: 5faifcaZa=with the Kala: Kala here meaning Nirvana Kala. • • In the word Shashi-kala the Kala means Amakala, the sixteenth Kala, or digit, of the moon. Shuddha—^wve ; the lustre is not obscured by anything. The sense is that the Parabindu, though subtle and other¬ wise imperceptible, is seen by meditation (Dhyana) with the Ama Kala and Nirvana Kala in the Trikona. If Sugopyam be read in place of Suguptam, then it would be qualified by Yatnat. Some read Sakala-shashi-kala-shuddha-rupa-prakasham to qualify Shunya in the previous verse, and say Shunya means “ vacant space ” but that is absurd.* Next he speaks of the presence of Parama Shiva in the pericarp of the Sahasrara. ‘ Kanda means bulb or root. The YoginihWdaya says that this Kanda is the subtle Parananda-kandabindurupa, or the root of supreme Bliss in Bindu form (Vishvanatha). “ According to the Commentator, it qualifies Kanda. Bindu is the circle O, the void is the Brahmapada or space within. 484 THE SIX CENTRES AND THE SERPENT POWER Patamdshiva ”' (Paramashiva-samakhyana-siddha).— He who is known by the name Parama Shiva. “ The Brahman ” (Kharupl).*— Kha=Atma, the spirit. “ The Atmd of all beings ” (Sarvatma).—Sarva=all (beings). He is the Jivatma, but in fact there is no distinction between Jiv&tma and Paramatma. The Atma is the Jiva. The Adhyatma Ramayana says: “ The Jivatma is merely another name (Paryaya) for the Paramatma. When by the instructions of the Acharya and the Shastras their oneness is known, then the disciple possesses Mulavidya concerning Jivatma and Paramatma.” The Shruti also, when it says “ That thou art ”—Tat tvam asi ,^—identifies the Tvam (Thou) with the Tat (That). Basa and Virasa” (Rasa-virasamita).—Rasa is Parama- nandarasa— i.e., the experience of Supreme Bliss.^ Virasa is the bliss which is the product of the union of Shiva and Shakti. He is both. Or Rasa may mean the natural attachment to worldly enjoyment, and Virasa detachment from it. The mean¬ ing would then be: in Him is the Supreme Bliss arising from his detachment from worldly enjoyment.-' “ The Swn”=aHamsa. As the sun dispels darkness, so does He dispel nescience (Ajnana) and delusion (Moha). ’ Vishvanatha says that this Shiva is the Saguna*Shiva. * Cf. Shruti “ Kham Brahma” Chha. 4—10—6 Brah. 5—1—1. * ” That thou art.” See Introduction. * i.e., Moksha. ’ That is, the Rasa in Him has become Virasa. DESCRIPTION OP THE SIX CENTRES Verse 43 By shedding a constant and profuse stream of nectar-like essence/ the Bhagavan ^ instructs the Yati ^ of pure mind in the knowledge by which he realizes the oneness of the Jivatma and the Paramatma. He pervades all things as their Lord, who is the ever-flowing and spreading current of all manner of bliss known by the name of Hamsai^ Parama (Parama-hamsa/i). Commentary Constant and prof use ” (Niravadhi atitaram). “ By shedding a stream of nectar-like essence ” (Sudha- dharasaram vimunchan).—The compound word can be made up and interpreted in four different ways : 1. Shedding a stream of nectar-like essence. 2. The Adhara (receptacle) of Sudha (nectar) is Sudhadhara, by which is meant the Moon ; Asara is what flows therefrom, a stream. Now. what flows from the Moon is Nectar, which is silvery; hence the whole word means “ the silvery beams of the moon This adjective proves that the qualified noun is white or transparent like the moon. Shedding=Vimunchan. 3. Asara may, again, mean “ what is uttered,” “ word Sudhadhara=receptacle of sweetness, which is a quality of nectar; hence Sudhadharasaram=nectar-like or ambrosial word. * As appears from the Commentary post, this may be variously translated as follows : “ By shedding a constant and profuse stream of nectar resembling the silvery beams of the Moon,” or “ By unremitting and nectar-like words strong for the destruction of the darkness of delusion,” or ” By constant repetition of the word which is nectar-like in its mercy and contains the essence of the Brahma-mantra.” * That is, the Lord as the possessor of the six forms of Aishvarya. ^ Self-controlled, whose mind is unified with the object of worship. THE SIX CENTRES AND THE SERPENT POWER The meaning of Niravadhi would then be “ at all times,” and Atitaram would mean “powerful in destroying the darknese ignorance or delusion.” Vimunchan should then mean “ utter¬ ing 4. Sudha, again, may mean “ nectar of mercy,” and Sara is “ essence ”— i.e., the essence of Brahma-mantra ; and Dhara is a stream (continuous repetition) of the merciful word containing the essence of the Brahma-mantra. “ Instructs the Yati,” etc., (Bhagavan nirmala-mater jateh svatmajnanam dishati). “ Yati” —Ho whose mind intently rests upon the Devata of his worship. Knowledge hy which, etc., Paramdtmd (Svatma-jnana) t Svam = Jivatma and Atma = Paramatma; and Jnana' that by which one knows—namely, the Taraka-brahma-mantra, which leads to a knowledge of the Paramatma, and thereby helps the worshipper to realise the oneness of the Jivatma and Paramatma. Dishati = Upadishati (instructs). The above qualifying expres¬ sions imply that the qualified noun is the Guru, as instructions regarding Taraka-brahma-mantra proceed from Him. So it • qualifies “ Parama-shiva ” in the preceding verse, as He is the Guru. Gf. Guru-tattva-nirupawa in Lalita-rahasya. After describing Guru as “ the well-known and excellent Purusha who is ever fond of enjoyment with the Self (Atma- rati-priya),” it goes on to say : “ His beloved is the lustrous One who may be gained with difficulty by the Brahma-vartma (Brahman road). The Parama Brahman is but the effulgence of Her lotus feet.” By the above passage is meant that the great beauty of Her lotus feet overspreads the heart-lotus of Parama Shiva who is Para Brahman. The place for the feet of the lustrous (Tejo- rfipa) Beloved (Shakti) of the Guru is on the breast of the Guru,^ * Jn&na is spiritual knowledge or wisdom, and Vijuftna is the know¬ ledge of the material world (science). • i.e., who is engrossed in. ® This is in praise of Shakti, without whom Shiva is Shava (a corpse) and unable to move. DESCRIPTION OF THE SIX CENTRES 437 and not on that of any other Purus/ia. Hence Parama Shiva and the Guru are one and the same. The Nirvawa Tantra also says *: “ In the Lotus in the head is Mahadeva—the Parama Guru: there is in the three worlds no one, O Deveshi, who is so deserving of worship as He. O Devi, meditate on His form,* which includes all the four Gurus.” » This Parama Shiva is outside the triangle in the pericarp, and above the Hamsa/i of which we speak below. The Kamkala-malinI Tantra ' says : “ In the pericarp of this Lotus, O Deveshi, is the Antaratma, and above it the Guru. The Manc^alas of Sun and Moon are also there.” And after having spoken of the presence of different things in their order up to Maha-shamkhinI, it then proceeds : “ Below it, O Deveshi, is the Trikowa (triangle), placed in the MandJala of Moon; and having meditated there on the undecaying Kala, (one should ’ This passage occurs in the 3rd Pa^ala of the Nirvarta Tantra (Rasika Mohana Cha^^opadhyaya’s Edition, p. 8), and is in answer to the following question of the Devi: ” The Deva who is in the Turlya- dhama (the fourth state) is unquestionably the Paramatma: if he be placed in the Lotus in the head, how can obeisance be made to him outwardly ? ” That is. How can the Sadhaka bow to him who is-in the head which is itself bowed ? * The passage as quoted by the Commentator reads “ Tadamsham ” (his part) ; in R. M. Cha^^opadhyaya’s Edition it reads “ Tadrupam ’* '(his form), which reading is here adopted. * i.e,. Guru, Paramaguru, Paraparaguru, and Parames/ii/iiguru. * This passage occurs in Pa^ala II (p. 8 of R. M. Cha^^opadhyaya’s Edition), which in its entirety runs thus : “ In it (Sahasrara), 0 Deveshi, is the Antaratma, and above it Vayu, and above Mahanada is Brahma- randhra. In the Brahmarandhrsi is Visarga, which is Eternal Peace and Bliss. (Peace—Niranjana, which also means stainless, free from delusion). Above it is the Devi ShamkhinI, the Creatrix, Maintainer, and Destructress. Having meditated on the Triangle placed below, He thinks that Kailasa (the paradise of Shiva) is there. O MahadevI, by placing the undisturbed Chetas (heart or mind) here one lives in bliss to the full 'term of one’s life (Jiva-jivl) free from all ills, and for such a one there is no rebirth. Here constantly shines Ama Kala which knows neither increase nor decay, and within it, again, is the seventeenth digit, known as Nirvana Kala. Within Nirvana Kala is the fiery Nibodhika. Above it is unmanifested Nada, effulgent as ten million suns. It is the excellent Nirvana Shakti, the cause of all. In this Shakti it should be known that Shiva who is changeless and free from illusion abides." THE SIX CENTRES AND THE SERPENT POWER meditate) within upon the seventeenth Kala, by name Nirvana*, which is like a crescent ” (Ku^ila).^ The above passage speaks of the presence of Ama Kala* and so forth, within the triangle in the Chandra Man<?ala. The Guru therefore is below them and above Antaratma. Now, if it be asked how it is that, the Kamkala-malini having placed the Guru over the Antaratma, the Guru is spoken of as placed above Hamsa/i? the answer is that the Antaratma and the Hamsa/^ are one and the same. Cf. Guru-dhyana in Kamkala-malini *: “ Meditate on your Guru seated on a shining throne (Simhasana) placed on the excellent Antaratma between Nada and Bindu,” etc. Also* elsewhere: “ Meditate on your Guru, who is the image of Shiva Himself, as seated on the Hamsapli^a which is Mantramaya.” Also cf. the Annada-kalpa Tantra *: “ Meditate on your Guru in the white Lotus of a thousand petals in the head ; He is Parama Shiva seated on the Hamsa among the filaments.” On a careful consideration of the above authorities, the identity of Hamsa with Antaratma becomes clear. By the expression. “ one’s own Guru, who is Parama Shiva,” it is to be understood that Parama Shiva Himself is the Guru. The following passage, which relates to the Sahasrara, 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 Hindus which make the imperishable Visarga. There in the empty void is Parama Shiva.” These conflicting views lead to the conclusion that the Guru is within the triangle in the pericarp of the upturned Lotus of twelve petals, below the pericarp of the Sahasrara and in¬ separable from it. This has been made clear in the Paduka- panchaka Stotra.^ From these passages it is not to be inferred ' See JnSnSmava Tantra, XXIV, 86. “ Paiala III. * This quotation is not traceable in Prasannakumara Shastrl’s Edition of this Tantra. * See notes to v. 7 of the PSduka-Panchaka. DBSORIPTION OF THE SIX CENTRES 439 that the Guru is within the triangle in the pericarp of the Sahasrara. The triangular Hamsa is below the middle triangle; otherwise it would conflict with the authority of the Kamkala- malinl Tantra. “ He pervades all things as their Lord *’—(Samaste sarve- 8ha>h) — i.e., in this pericarp dwells He who is the Lord of All. Now, by saying that Parama Shiva is there, it has been said that Ishvara (Lord) is there; then why this repetition ? But there is an object in so doing, as the following qualifying expres¬ sions will show. The Sarvesha (Lord of All) is the Hamsa— i.e., He is the Mantra “ Ham-SaTi Cf. Prapancha-sara: “ She whose name is Tattva is Chin- matra ^: when by proximity to the Light she wishes to create,* She becomes massive (Ghanibhuya) and assumes the form of Bindu. Then in time She divides Herself in two : the one on the right is Bindu, and that on the left side is Visarga. The right and left are respectively distinguished as male and female. Ham is the Bindu, and Sah is the Visarga; Bindu is Purus/ia, and Visarga is Prakriti; Hamsa/i is the union of PrakWti and Purus/ia, who pervade the Universe.” The Mahakall Tantra speaks clearly on the subject (Pa^ala I): “In the empty space® in the Chandra Mawdala^ which is within the Sahasrara, adorned with a celestial gateway, are the letters Ham and Sah, over which (meditate on) Him who is pure like rock crystal and dressed in pure white silken raiment, and so forth.” Here the letters Ham and Sa/t are explictly spoken of. Or if Hamsa and Parama be read separately as Hamsa and Parama it would mean “ He who is known as Hamsa and Parama”. ^ Vide ante, v. 39. The text quoted here differs from that of the edition published hy me (See ch. I, vv. 41—44, Tantrik Texts, Vol. III). * VichikirsAu—“ wishes to distort herself.” Here distortion, ” or stress, is creation. See Introduction. Vide ante, p. 99. ® Shunya. The Shunya is the empty space within the Bindu. * The locative is to be read S&mIpyesaptamT —that is, the space is not in, but near, the Chandra Mandala ; otherwise there appears to be a contradiction. THE SIX CENTRES AND THE SERPENT POWER The Author himself speaks of Him as Hamsa in the forty-ninth verse. Or if the two words be read together, then the meaning would be “ He who is known by the name of Parama-hamsa,” by one of the exceptional rules of Karmadharaya Samasa this word having been formed, the word ‘ anta/^ ’ being omitted. Agama-kalpa-druma : He is called Parama-hamsa?i, pervading all that is moving and motionless.” “ Who is the ever following,” etc. (Sakala-sukha-santana- laharl-parlvaha(— i.e., in Him becomes manifest in every possible way all kinds of imperishable and increasing happiness ; that is. He is, as it were, an interminable chain of happiness. It has previously been said that this Hamsa is below Parama Shiva. DESCRIPTION OF THE SIX CENTRES Verse 44 The Shaivas call it the abode of Shiva'; the Vais/iwavas call it Parama Purus/ia"; others again, call it the place of Hari-Hara.^ Those who are filled with a passion for the Lotus feet of the Devi ^ call it the excellent abode of the Devi; and other great sages (Munis) call it the pure place of Prakriti-Purus/ia.® Commentary As Hamsa/i, who has in Him all the Devatas (Sarvadeva- tamaya), 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. “ The Shaivas ”— i.e., the worshippers of Shiva—call it the place of Shiva. “ The Vai^hnavas^ call it Parama Purusha ”— i.e., the place of the Parama Purus/ia, or Vis7mu. “ Others, again ” (Kechid apare)— i.e., others who are wor¬ shippers of Hari-Hara, or, in other words. United VisTiwu and Shiva and not of Shiva alone or Yishnn alone—call it the place of Hari-Hara.' They do not call it either the place of Hari (Via/inu) or of Shiva (Hara) but the place of their united selves. ^ Shiva-sthanam. ' i.e., the place of Parama PurusAa—Vishnu. ^ Yishnu and Shiva. * Shakti, or the Goddess. Shakti-Shiva. Worshippers of Vishnu. ' Hari-Hara-padara. 442 THE SIX CENTRES AND THE SERPENT POWER “ Other great sages ’ ” (Munindra apyanye).—By this the author here means the worshippers of the “ Hamsa?i ” Mantra who call it the pure place of Prakriti-Purusi^a. HamsaTi is the union of Praknti and Purus^a,* hence it is the place of Praknti and Purus^a. The above shows that, as this Lotus is the dwelling-place of the Para Bindu, in which are all the Devatas, each wor¬ shipper calls it the place of the Devata of his own separate worship. ' Muni means “ knower " and whose Mind is therefore always in a state of Meditation. * Hamsasya praknti-purushohhayarupatvSt. Ham is the Pnrusha, and SaA is Praknti. DESCRIPTION OF THE SIX CENTRES Verse 45 That most excellent of men who has controlled his mind' and known this place is never again born in the Wander¬ ing/ 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, andi to prevent that which is contrary to his will. He ever moves towards the Brahman.^ His speech, whether in prose or verse, is ever pure and sweet. Commentary In this verse he speaks of the fruit of a complete knowledge of the Sahasrara. The idea sought to be conveyed is that a knowledge of this place should be gained as a whole and in detail. “ Who has controlled his mind ” (Niyata-nija-chitta)— i.e., he who has controlled and concentrated the inner faculties on this place. Such an one becomes free from Samsara, or, in other words, he is released from bondage, as there is nothing to bind or attract him in these worlds. By bondage is meant the Mayik bonds of virtue (Punya) and sin (Papa). The Bhagavata says : “ If the action which is the product of the operation of the Guwas is attributed to the self, then such (false) attribution is bondage and Samsara and servitude.” Chitta. ® Samsara, the world of birth and rebirth to which men are impell¬ ed by their Karma. * The interpretation of Vishvanatha is here adopted, according to which Kha== Brahman. As the term also means the ‘ air” or “ether,” the text is capable of translation as “He is able to roam the sky”. 444 THE SIX CENTRES AND THE SERPENT POWER Also cf. Bhagayad-Gita; “0 Son of Kunti, Man is bound by action which is the product of his own nature (Sva-bhava).”‘ To inhabit this body for the purpose of undergoing Papa (sin) and Punya (virtue) is bondage. In heaven one enjoys (the fruit of) Punya, and in the nether world (Patala) one suffers sorrow, and on earth man is subject to both Papa and Punya. For the Tattva-jnanI (him who knows the truth) there is neither Punya nor Papa, which are the causes of bondage; his accu¬ mulated (Sanchita) Karma of merit (Punya) and demerit (Papa) is also destroyed. He is in consequence under no bondage whether in heaven (Svarga), earth (Martya), or nether world (Patala), and he is not truly embodied.® Such a one stays on earth so long only as he has not worked out what he has begun. He is liberated though living (Jivanmukta), and attains com¬ plete Liberation on the dissolution of the body. The Kularnava Tantra says : “ Those who have the Brah¬ man in the heart can acquire neither merit by performing a hundred horse sacrifices, nor demerit by killing a hundred Brahmanas.” The Gita (III, 18) also says : “ For him there is nothing in this world that should or should not be done. For such a one there is no dependence on any being.” ® The SubodhinI * interprets this verse to mean that the “ knower ” (Tattvajnani) acquires no merit by the performance of actions nor demerit by the omission thereof. Shruti ’ speaks of the destruction of accumulated (Sanchita) Punya and Papa : ” When Manas, which is now selecting and now rejecting, is dissolved in That; when Papa and Punya are destroyed (lit., burnt), Sadashiva, who is Shakti and Atma ‘ Ch. XVIII, V. 60. * Na sharlrl bhavati—though he has a body, he is not of it. * Telang's Translation : “ He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being ’’ (p. 64, Sacred Books of the East, Vol. VHI). * That is, ShrIdhara-svS.mi’8 Commentary on the Gita. * The text quoted is from Hamsa Upanis/tad but differs slightly fi’om the published texts of that Upanis/^ad. DESCRIPTION OF THE SIX CENTRES 446 {cf. Hamsa/i, ante), is Shanta.” ’ Cf. Bhagavad-Glta: “ And so the fire of knowledge destroys all actions.” ’ “ Complete power ” (Samagra shakti/i)— ix., power which enables him to do everything. By power, or Shakti, is meant ability to do all he desires to do * and counteract all harm, to fly across the air,'* and to become possessed of great powers of speech and of poetic composition. ^ That is, peace and quietude like the still surface of an ocean characteristic of tlie Supreme State. “ IV, 37. ® Such an one may have such a power but will not wrongly exer¬ cise it. ^ Khagati; this is Kallcharana’s interpretation ; as to VishvanSitha, see p. 488, n. 8, ante. 446 THE SIX CBNTKES AND THE SERPENT POWER Verse 46 Here is the 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 con¬ tinuous stream of nectar “ (or, She is the receptacle of the stream of excellent nectar which comes [from the blissful union of Para and Para).^ Commentary Verses 41 and 42 speak of the presence of Ama-kala, N^rvana- k^la, 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. “ Excellent or supreme ” (Para)—i.e., She is Chit Shakti. In the Prabhasa-khanda occurs the following passage: “ The excellent Maya who maintains the bodies of all that have bodies.” This is attributive of Ama. * Kalicharana reads “ Vidyotita,” but Shankara reads ” Nityodita,” ” constantly shining Alternative reading of Commentator; Nityananda-parampara- tivigalatpIyasAa-dhara-dhara. Parampara may mean “ in a continuous course,” or Param may mean Shiva and Para, Shakti. This difference in meaning is due to the different ways in which these words may be read. ®Para, according to Shankara, may mean Para, PashyantI, Madhyama, and Vaikharl collectively. Para and Para are the Bindurupa Shiva and Shakti. DESCRIPTION OF THE SIX CENTRES “ The sixteenth Kald of the Moon ” (Chandrasya s/^oe2ashI). —By this we are to understand that he is speaking of Ama-kala.’ “ Pure ” (Shuddha) — i.e., stainless. “ She resembles” etc. (Shishu-surya-sodara-kala).—By this the redness of this Kala is indicated. “ Thin as the hundredth part of a fibre in the stalk of the lotus” (Nirajasuks/ima-tantu-shatadha-bhagaika-rupa).—Thin like a hundredth part of the fibre in the lotus-stalk split length-wise. “ Whose source is the Brahman ” (Nityananda-parampara).— Nityananda=:Purwananda=Brahman. “ Flows” etc. (Ativigalat-plyus^ia-dhara-dhara).—If the last two compound words be read as one long compound word, as follows, Purnananda-paramparativigalat-piyus/m-dhara-dhara, the meaning of it will be as given within brackets at the end of the verse. Ananda will then mean the joy of union, and Param- Para will then mean Shiva and Shakti. Para=Bindurupa, Shiva, Para=PrakWti, Shakti. Ananda is the joy which arises from the union of the two, and from such union flows the nectar of which Ama-kala is the receptacle. ' Vishvanatha says that this Ama-kalii is Urddhvashaktirupa, or the upward (towards the Brahman) moving Shakti. THE SIX OENTKES AND THE SERPENT POWER Verse 47 Inside it (Ama-kala) is Nirvawa-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 ever-existent Bhagavatl, 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. Commentary In this verse the Nirvana-kala is described. “ Inside it ” (Tadantargata)— ix., placed in the lap ’ of Ama-kala. The Kala has already been described * as the “ cres¬ cent seventeenth Kala placed within Ama, and known by the name of Nirvana-kala.” “ More excellent than the excellent ” (Para paratara).—The Ama-kala is excellent; this is more excellent than Ama. If “ Paratparatara ” be accepted for ‘ Para paratara then the meaning will he that She is the most excellent. “ She is as subtle . . hair ” (Keshagrasya sahasradha vibhajitasyaikamsha-rupa).—She is equal in dimension to the thousandth part of the end of a hair, so very subtle is She. Of the shape of the crescent Moon ” (Chandrardhanga- samanabhanguravati)—like Ama-kala she is in shape like the crescent. ’ That is, within the curve of AmSi-kala. Vishvanatha says, not within Ama-kala, but within the Chandra Mandala, of which the Ama- kala is one of the digits, Nirvana-kala is, he says, Vyapinitattva. “ See p. 428, ante. DESCRIPTION OF THE SIX CENTRES 44^ “ That Devatd who pervades all beings ” (Bhutanam adhi- daivatam).—Adhi-daivatam=rHardda-chaitanyam,^ and this Kala is Harddachaitanya-svariipa of all beings. “ She grants divine knowledge ” (Nitya-prabodhodaya).— i.e., She grants Tattva-jnana, or knowledge of the Brahman. ''And is lustrous,"' etc. (Barvarka-tulya-prabha).—There are twelve suns (Dvadashaditya). “ When all the twelve suns are shining ”—such is Her lustre. This adjective also implies that She is red. * Hardda-chaitanyam. Amara defines Hardda to mean Prema; Sneba—i.e., affection, love. That is, the Is/iiadevata worshipped in the heart; the Shakti who is Herself the heart of the Lord. The word is derived from hrid=heart. The Devata also exists as what is called the Harddakala. See Introduction. 460 THE SIX CENTRES AND THE SERPENT POWER Verse 48 Within its middle space {i.e., middle of the Nirvawa-kala) shines the Supreme and Primordial Nirvawa 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 know¬ ledge of the Truth (Tattva) ^ to the mind of the sages. Commentary He now speaks of the Para-Bindu. “ Its ” (Etasya^)—i.e., of the Nirvawa-kala. “ Middle ” (Madhya-deshe).—Within the lap.^ The Supreme and Primordial Nirvana Shakti ” (Parama- p u r V a nirvara-shakti?i=p a r a m a aptirva-nirvana-shakti?i).— Parama*—i.e., the Supreme Brahman as Shakti. Apurva— i.e.. She before whom there was nothing, She having appeared at the beginning of creation. ” This is, according to Vishvanatha, the Samanapada or Samani Shakti. This state is not free from the multitude of bonds (Pashajala). * Prema. See notes, post. * This word “ Tattva ” has by Vishvanatha been said to be Shivabhedajnfinam— i.e., the non-distinction between Shiva and Shivft. * That is, within the crescent. According to’ Vishvanatha the locative indicates proximity and means near the middle but slightly above it. * * This word has been defined by Shankara to mean “ She who is as great as the Para or Supreme Vishvanfitha says it means “ She who measures futurity (Para«®Uttarakala)”—that is, all future time is in Her control. description op the six centres 451 “ Shines ” (Vilasati parama) ^— i.e., dwells resplendent. “ Mother of the three worlds ” (Tri-bhuvana-janani)—i.e., She is the origin of the Universe which comprises Svarga, Martya, and Patala and the Jike.* “ She is extremely subtle, lilce unto the ten-millionth part of the end of a hair ” (Keshagrasya kofi-bhagaikarupa’tisukshma).— As She is like the ten-millionth part of the end of a hair, She is extremely subtle. “ She contains within Her the constantly flowing stream of gladness ” (Niravadhi-vigalati-prema-dhara-dhara).—Prema is the tenderness of mind produced by feeling of gladness ; that is, She holds within Her the stream of excellent nectar which has its origin in the blissful union of Shiva and Shakti, and which flows incessantly. “ Is the life of all beings ” (Sarves/jam jiva-bhuta)— i.e., animated being is but a part of Her. Cf. “ O Devi, as sparks fly forth from a flame, so does the Parabindu (as Jiva) issue from Her (Nirvana Shakti), and becomes knowing ® when it touches the Earth.” * By “ Her ” is meant the Shakti who is in the Parabindu, who is both Shiva and Shakti; and from Her emanates the Jiva. Nirvana Shakti is situated below Nirvana-kala, and over Nibodhika,^ which is Nada-rupa.® Cf. “ Placed within Nirvana ’ Parama—She who is co-existent or of equal degree with the Supreme (Para) or she who knows the Supreme. This is as applied to Maya. ’ Heaven, Earth, and Netherworld. ^ Samjnayuktah, i.e., Jiva-consciousness. It may also mean ‘ be¬ comes endowed with a name ’. Name and form characterise the world as Sat, Chit and Ananda do Brahman. Gf. Asti bhati priyam rupam nama chetyamsha-panchakam Adyam irayam Brahma-rupam jagadrupam tato dvayam. * Yada bhtimau patati tada samjnayukto bhavati. The creation of Jiva is here spoken of. The Text quoted is from Nirvanatantra I. * See Introduction, and note to v. 40, particularly the portion dealing with Nada, Bodhini and Bindu. * That is Shakti, as Nsda. 462 THE SIX CENTRES AND THE SERPENT POWER (Kal5) is the fiery (Vahniriipa) Nibodhika, who is unmanifested N&da ’; above it is the supreme Nirvana- Shakti, who is the cause of all and is possessed of the lustre of ten million suns. It is in Her that there is the Brahman* who is the changeless Shiva*; it is here that Kundali Shakti enjoys with Paramatma.” Nibodhika is a phase of Avyakta-nada (Avyakta-nadatmika)^ and is fire-like. Raghava-bhaf#a says: “ Nada exists in three states. When Tamo-guna is dominant, it is merely sound un¬ manifest (Avyakta-nada) * in the nature of Dhvani; when Rajo- guna is more dominant, there is sound in which there is some¬ what of a placing of the letters ^; when the Sattva-guna prepon¬ derates, Nada assumes the form of Bindu.” ® Hence Nada, Hindu, and Nibodhika, are respectively the Sun, the Moon, and Fire,^ and their activities are Jnana, Ichchha, and Kriya. Jnana, again, is Fire, Ichchha the Moon, and Kriya the Sun. This has been * Avyakta-nada—unmanifested sound. * Niranjana. This word may either be equal to Nib+anjana (i.e., stainless) or Nii^+anjana (unaffected by pleasure or pain, unmoved), it is one of the aspects of the Brahman. * Nirvikara. Some read Nirvikalpa, or of unconditioned conscious¬ ness. Nirvikalpa is also the last stage of Samadhi, in which there are no (Nir) specific distinctions (Vikalpa): and no “ this ” and “ that ”. * Tamo-gunadhikyena kevaladhvanyatmako’vyaktanada/i. * Raja adhikyena kinchidvarwa-baddha-nyasatmaka/j. The sense appears to be that the letters exist anyhow together in massive un¬ differentiated form. * Sattvadhikyena vindu-riipa/t. ' Tatash cha nada-vindu-nibodhika arkendu-vahni-rupaA. Jnana is Fire, because it bums up all actions. When the result of action is realized, action ceases (see note to v. 46). 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 Son, because like the Sun it makes everything visible. Unless there is striving there cannot be realization and manifestation. Gf. “ As one Sun makes manifest all the Lokas ” (Gfta). The Text will be made clearer if an arrangement be made in the following groups: (l) Nada, Sun, Kriya; (2) Bindu, Moon, Ichchha; (8) Nibodhika, Fire, Jnana. But see Introduction. DESCRIPTION OF THE SIX CENTRES 4^3 said in the Sharada. Therefore, insomuch as it has been said that Nirvana Shakti is above the fiery (Vahnirupa,) Nibodhika, the wise should conclude that Nirvana-Shakti is placed above .the MancZalas of the Sun, the Moon, and Fire. This has been clearly stated in the Kulamava Tantra in the Para-Brahma-dhyana, which begins, “ The Bindu-rupa Para Brahma in the Sahasrara," and ends, “ Beautified by the three Mandalas within the triangle in the pericarp.” By three Mandalas are meant the Mandalas of Sun, Moon, and Fire. We shall show that the Nirvana-Shakti is in the form of Para-bindu (Para-bindu-rupa). 464 THE SIX CENTRES AND THE SERPENT POWER Verse 49 Within Her is the everlasting place called 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 Hamsa. Wise men describe it as the abode of Yis/mu, and righteous men* speak of it as the ineffable place of knowledge of the Atma, or the place of liberation. Commentary He speaks of the Para-Brahma-sthana (place of Para Brahma) in the Void within Nirvana Shakti. “ Within Her ” (Tasya/i madhyantarale)— ix., within Nirvana Shakti in Her form of Param Hindu, i.e., the empty spaoe within the Hindu, ‘ Shiva-padam or state of Shiva. This, Vishvanatha says, is the UnmanI state of Shakti where there is neither Kala nor Kala, time nor space. It is the body of Shiva (Shivatanu). It is then said Unmanyante Parasbiva/t. The following verse which occurs in Padma Purana (Uttara Khanda, ch. 78, v. 48) puts the idea in a more popular form. It says; ShaivA^ Saurash oha Gftwesha/i Vais/mavft/i Shaktipujaka/i M&meva prapnuvanti hi vars/iambha/t sagaram yatha. Shalvas, Sauras, Ganeshas, Vais/mavas and Shaktas, all verily come to me like rain water to the ocean." * Sakalasukhamayam. Vishvanatha reads here Paramakulapadam,. which he interprets as Param Akula-padam, or the abode of the Supreme Shiva, who is known as Akula, as Kula is Shakti. It is so called because it is here that the universe finds its rest. * Sbuddha-bodha-svarhpam. * Sukritinah. ^ Vishvanatha says Samana. DESCRIPTION OF THE SIX CENTRES 466 “ Abode of Shiva ” (Shivapadam).—This is the place of the Brahman. Free from Maya " (Amalam)—i.e., free the impurity of Maya. “ Called ”— i.e., called by those who know the Tattva. “ Attainable 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 (Vaidantikas) call it. “ Ineffable ” (Kimapi)— i.e., wonder-inspiring. Place of the Icnoivledge of the Atmd ” (Atma-prabodham). —The place where the Atma is seen or realized. “ Liberation." (Moks7«a) — i.e., where one is liberated from May;a by which one is surrounded. Now be good enough to mark the following : the Parabindu which is PrakWti and Purus/m is surrounded* by Maya, and is within the triangle in the pericarp of the Lotus of a thousand petals. So it has been said : “ In the Satya-loka is the formless and lustrous One ; She has surrounded Herself by Maya, and is like a grain of gram ; devoid of hands, feet, and the like. She is Moon, Snn, and Fire. When casting off (UtsWjya) the covering (Bandhana) of Maya, She becomes of two-fold aspect (Dvidha bhitvS) and UnmukhI,* then on the division or separation of Shiva and Shakti ' arises creative ideation.” ’ ’ Spiritual knowledge, as it is said: Moks/ie dhir jnanam anyatra vijnanam shilpashastrayo/i. The knowledge which gains MokisAa (Liberation) is called Jnana, other forms of knowledge, such as fine arts, and the Shastras being Vijnana. “ Mayabandhanachchhadita-prakriti-purus/mtmaka-para-vinduA. * By UnmukhI is meant that She becomes intent on creation^ * Shiva-Shakti-vibhagena. By division or separation is not meant that Shiva is really divided or separated from Shakti—for the two are ever one and the same—but that Shakti, who exists latently as one with the Brahman in dissolution, appears to issue from It on creation as the manifested universe. * SWsMi-kalpana. That is, the subject knows itself as object. 466 THE SIX OENTBES AND THE SEKPBNT POWEB The word “Satya-loka” in the above passage means Sahasrara. Also c/, “ The attributeless Bindu is without doubt the Cause (of the attainment) of Siddhis. Some say that the Peva who is ope, stainless (Niranjana), all-embracing (Mahapurwa) and united with the primordial Shakti as in the form of a grain of gl^pm ’ is Brahma, and by some, again. He is called Vis/iwu : by others, again, He is called the Peva Rudra.” The luminous empty space within the Nirvana Shakti (i.c., 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 Para-bindu, whose nature it is to create, maintain, and destroy. The space within is Shiva Himself and Bindu * is Parama-kun^f ali. ’ ’ Also; “ The circumference (VWtta) is the Knnffalini-Shakti, and She possesses the three Guwas. The space within, 0 Belov¬ ed Maheshani is both Shiva and Shakti.” * This Bindu is, according to some, Ishvara, the Cause of All. Some Pauranikas call Him Maha-Vis/mu; others call Him Brahma Puruaha. Cf : “ There was neither day nor night, npither 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 Pradhana.” ® The Sharada ^ says : “ The eternal Shiva should be known both as Nirguwa (attributeless) and Saguwa (possessed of attri¬ butes). He is Nirguwa when (considered as) disassociated from ’ Ghatiaka, which under its outward sheath contains two undivided halves. ’ Apparently Nirvana-kalA. ’ That is, the circumference as opposed to the inner space. * JnanAmava Tantra, XXIV, 21. * PrAdhgnikam Brahma-puman. * Ralika Purana, XXTV, v. 126. ' Ch. h DESCRIPTION OF THE SIX CENTRES the workings of PrakWti, but when Sakala {i.e., so associated with Prakriti) He is Saguna.’ ’ This shows that the Hindu is Saguna Brahman. We should know that Saguna Brahman is in reality but one, though He is called by different names according to the inclinations of men. There is no need to go into further details. Summary of Verses 41 to 49 Above (the end) of the Sus/mmna is the Lotus of a thouand petals ; it is white and has its head downward turned ; its filaments are red. The fifty letters of the Alphabet from A to La, which are also white, go round and round its thousand petals twenty times. On its pericarp is HamsaA, and above it is the Guru who is Parama-Shiva Himself. Above the Guru are the Surya and Chandra Man^falas, and above them Mahavayu. Over the latter is placed Brahmarandhra, and above it Maha- shankhinl. In the Manc?ala of the Moon is the lightning-like triangle within which is the sixteenth Kala ® of the Moon, which is as fine as the hundredth part of the lotus-fibre, and of a red colour, with its mouth downward turned. In the lap of this Kala is the Nirvana-Kala, subtle like the thousandth part of the end of a hair, also red and with the mouth downward turned. Below Nirvana-Kala is the Fire called Nibodhika which is a form of Avyaktanada.* Above it (Nibodhika), and within Nirvana- kala, 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 Hamsa/i (Hamsarupa), and is subtle like the ten-millionth part of the end of a hair. That Hamsa/i is Jiva. Within the Bindu is the void (Shfinya) which is the Brahmapada (place of the Brahman). ’ And so, also, the Shaktanandataramgim (Ch. 1) says of the Devi that Mahamaya without Maya is Nirguwa, and with Milya Saguna. ® That is, Ama-kala. * Avyakta-nSidatmaka-nibodhikakhya-vahni. THE SIX CENTRES AND THE SERPENT POWER According to the view expressed in the fifth chapter of the Agama-kalpa-druma and other works, the triangle A-Ka-Tha ’ is in the pericarp of the Sahasrara. At its three corners are three Hindus: the lower Hindu at the apex of the triangle is Ha-kara,* and is male (Purus/^a); and the two Hindus at the corners constitute the Visarga in the form Sa ’ and represent Prakriti. Hamsa/i which is PurusTia and Prakriti thus shows itself in the form of three Hindus. In its middle is Amakala, and in Her laj) is Nirvana-Shakti, and the vacant space within Nirvana-Shakti is Parabrahman. It has been said : “ Within the Mani^ala of the moon in the white Lotus of a thousand petals shines like lightning the triangle A-Ka-Tha united with Ha-La-Ks/?a.^ Within it, is the excellent (Para) Hindu (Shunya), placed below Visarga. In this region is the downward-turned sixteenth Kala, of the colour of the rising sun, in shape like the Crescent moon who discharges a stream of nectar, and within Her is Para Shakti, possessing the effulgence of ten million suns. She is as subtle as the thousandth part of the Lotus fibre, and is Chidatmika.* Within Her is Hindu who is the Niranjana Purus/ta, who is beyond mind and speech and-is Sachcbidananda, and Visarga (who is also there) is PrakWti. Hamsa who is both Pum ® and Praknti shines by His own efful¬ gence.” Those who follow this view, place Sa-kara over the Hindu, and place the Guru above Visarga ^ and Hindu which together ' That is, the letters arranged in the form of the triangle referred to in V. 4 of Paduka-panchaka. The Devi is Matnka-mayl. ® Vf^., Ham representing the “ Male ” Hindu. ’ That is, literally “ standing Sa,” or Visarga in the form Sa. The letter Sa, or more strictly Sa without the vowel, changes into Visarga/i; thus, Tejas becomes Teja^, Bajas Raja/i. ^ These Varnas are inside the triangle A-Ka-Tha. * Of the nature of Chit. Cf. definition of Maya-Shakti in Tattva Sandoha 14. * The Male, Puruska. ^ Lit. Generator of Visarga/i (see note 5, mite, p. 460), for from Sa Visarga comes. description of the six centres make Hamsa/^. But this cannot be right. The Nirvana Tantra speaks of the Guru as worshipping the Para Bindu-rupa-Shakti, and as being close to Her and in the act of worshipping Her. The worshipper should always sit at a level lower than, and in front of the object of worship, and never at a higher level than, and behind the object of worship. Cf. Nirvana ’: “ Meditate upon the Niranjana Devi within the Satyaloka in the Chintamani- gWha ® as placed on the jewelled throne or lion-seat (Simhasana), and on your Guru as being near Her and worshipping Her.” The Mahakali Tantra, moreover, speaks explicitly of the presence of the Guru over the two letters Ham and Sa^.^ It is to be understood that if there be any texts which differ from, or add to those here adopted, then they must be taken to refer to different methods and opinions. This is the end of seventh section. ^ Nirvana Tantra, Ch. X. ® The room made of Chintamani stone which grants all desires, described in the Rudrayamala and Brahmanda Pnrium. The Lalita refers to it as being the place or origin of all those Mantras which bestow all desired objects (Chintita). * In the Jnanarnava Tantra (I, v. 18) it is said: “ Parvatl, in Ha- kara with Bindu (Ham) is Brahma and, O Maheshvarl, the two Bindus of Visarga (Sa/i) are Hari and Myself. By reason of this inseparable connection men in this world speak of Hari-Hara.” THE sax CENTRES AND THE SERPENT POWER Verse 50 He whose nature is purified by the practice of Yam a, Niyama, and the like/ learns from the mouth of his Guru the process which opens the way to the discovery of the great Liberation. He whose whole being is immersed in the Brahman then rouses the Devi by Hum-kara, pierces the centre of the Linga, the mouth of which is closed, and is therefore invisible, and by means of the Air and ITire (within him) places Her within the Brahmadvara." Commentary B[aving described the Chakras ending with the Sahasrara, he now wishes to speak of the union of KuwdalinI, and prelimi¬ nary to that he refers to the mode of rousing Kundalinl.* The sense conveyed by this verse is that the man who has attained* success in Yoga learns from his Guru the process, which consists of contracting the heart, rousing Kundalinl by the power of the air and fire, and so forth and having learned it from the mouth of his Guru, he rouses KundalinI, attacking Her with air and fire, and by uttering the Kurchcha “ Hum ” and piercing the mouth of the Svayambhu Linga places Kun- ^alini within Brahmadvara, or, in other words, within the mouth of the Nadi Chit rim. , ' See Introduction. * That is, within ChitrmT'Nadi. ® In the Yoga-process known as S/*aichakrabheda, generally describ¬ ed in the Introduction, but which practically must be learned of the Guru. * The Commentator Shankara, citing Goraks^a Samhita, says that air makes the fire go upwards, and the fire awakens KuwdalinI and She also goes upwards. DESCRIPTION OF THE SIX CENTRES “ He whose nature is purified ” (Sushlla)—i.c., the man who regularly practises Yama and so forth, and has trained himself. “ By practising Yama, Niyama," etc. (Yama-niyama sama- bhyasashlla).—It must be observed that it is not merely by the practice of Yama and Niyama that perfection in the preliminary Yoga practices ^ is attained. But the Sadhaka has by practice to destroy such inclinations as lust, anger, and the like which interfere with Yoga, and cultivate others, such as controlling the inner air, steadiness of mind, and so forth, which are help¬ ful in Yoga practice. It is because of this that in v. 54 the Author has used the word “ Yamadyai/< ” in the plural. Practis¬ ing Yama and the like is necessary, however, for those whose minds are disturbed by lust and other propensities. If, however, a man by reason of merit and good fortune acquired in a previous birth, and by his nature, is free from anger, lust, and other passions, then he is capable of real Yoga without the preliminary practices. This must bo well understood. “ From the mouth of his Guru ” (Shrl-natha-vaktrat).—The process cannot be learnt without the instructions of the Guru. Hence it has beeii said : “ It can be learnt from the Guru alone, and not from ten million Shastras.” “ Process ” (Krama).—Steps, order. “ Which opens the way to the discovery of the great Libera¬ tion ” (Mahslmoks/^a-vartma-prakasha).—By this is meant the ‘ process ’ by which the entrance into the channel of the Nadi Chitrini is opened out. ‘ Way of Liberation ’ (MoksTia-vartma) is the way through the channel within Chitrini. The ‘ dis¬ covery ’ (Prakasha) is made of this by making one’s way through it. “ He ” -(Sa/i)— i.e., the man who has distinguished himself by. his success in Yoga practices. “ Whose whole being is immersed in the Brahman ” (Shuddha-buddhi-svabhava ®).—Shuddha-buddhi means the * Anga-yoga. See Introduction, and Vishvanatha citing Gautamlya Tantra (Tantrik Texts, Vol. II, p. 138, ed. A. Avalon). “ Shankara reads prabhava, and renders the passage as “ He whose power is due to the purity of the Buddhi THE SIX OENTKES AND THE SERPENT POWER Brahman, and he whose Svabhava (own being) is in Him. This compound word may also mean “ He whose being (Bhava) by reason of the purity of his mind (Shuddha-buddhi) is immersed in the Spirit (Sva==Atma).” “ Rouses the Devi hy Hum-kdra ” (Hum-karenaiva Devim).— The Agama-kalpa-druma says : “ Then having mentally recited Hamsa, gently contract the anus.” ' It therefore follows that in moving Kumfalini the Hamsa Mantra should be uttered. The Author of the Lalitarahasya, following this, says that in moving Kuw^Zalini the Mantra “ Hum HamsaTi ” should be employed. But from the fact that the part is to be contracted after the Hamsa Mantra is recited, the intention appears to be that the Jivatma, which is of the shape of the flame of a lamp, should by the recitation of the Hamsa Mantra be brought from the heart to the Muladhara, and then moved along with Kuntfalini. The Agama-kalpa-druma in a subsequent passage says; “ Raising and again raising the Shakti with the Atma from the abode of Brahma,® the excellent Sadhaka should (and so forth).” This shows that She should :be led away along with Atma or Jivatma. The Kali-KulamWta has : “ Having led Jiva from the heart ,by tjie Hamsa Mantra to the Mula Lotus,® and having roused the Paradevata Kuw^?alinl by Hum-kara.” The Kankala- malinl says: ” O daughter of the King of Mountains, having drawn the Jivatma 1^ the Prawava, let the Sadhaka move Prana and Gandha * with Kundalini by the aid of the ‘ So’ham ’ Mantra, and make the Devi enter the Svadhis/i^/iana.” The wise should, from the above texts, understand that the Jivatma should be brought from the heart by the aid of either the Prawava or Hamsa Mantra, and then Kuw«^alini should be roused by the Kurchchabija alone. ' Shanair ftkuuchayed gudam—that is, by Ashvinl-mudra. * BrabrnSi is in MulfidhSira. * Mukhfimbhuja. This may be a mis-script for Mulambuja. * i.e., Pnthivl. description of the six centres 463 The mouth of which is closed," etc. (Guptam).—This word may be read either as an adjective qualifying Linga, and mean unmanifested by reason of its mouth being closed,^ or may be read as an adverb qualifying “ places ” and then the word would mean “ imperceptibly In the Agama-kalpa-druma, Panchamashakha, the mode of rousing the Kuwcfalini is described in detail thus: “ Having seated oneself in the Padmasana posture, the two hands should be placed in the lap. Thereafter, having mentally recited the Hamsa Mantra, the anus should be gently contracted. One should then repeatedly raise the air by the same way*, and having raised it let him pierce the Chakra. I now speak of its process. In the Muladhara Lotus is a very beautiful triangle. Inside it is Kama ^ (lustrous) like ten million young suns. above Him (Kama) and surrounding Svayambhu-Linga, is Kundalini Shakti.” Also cf. As the result of excitation by the Kamagni and the action of the Kurchcha-mantra on Her, She is seized with desire for Para Hamsa.” ^ The Bhuta-shuddhi ’ also says: “ O Shiva, the Sadhaka should contract the chest (lit., heart), letting his breath remain there,* and he should control the base of the throat an^ other parts of the body,^ and then suddenly opening the door by ‘ On the top of the Linga is Nadabindu—i.e.3* Chandra Bindu. The mouth is the Bindu which Kuwdalinl pierces. * Tena vartmana—that by which Kuwdalini is to go. “ The Kamavayu, or Air of Kama. * Param Hamsabhilas/iinI— i.e., passion is excited in Her, and She is impelled by the fire of Kama towards the Param Hamsa in the Sahasrara. • ® This passage is obscure, and cannot be traced in the only published edition of the Tantra, but is similar to certain passages in the Ha^/iayoga- pradlpika which deals with Bhutashuddhi. It seems to contain passages from various texts to illustrate the process of Bhutashuddhi. The Commentator has, however, more clearly described the process in his own words. * He thus closes the passage of the upward breath. ' ' That is, the chest and the anus, thus closing the passage of the upward and downward airs. 464 THE SIX CENTRES AND THE SERPENT POWER ineans of a key-like motion (Kunchika) ’ and (the fire of desire) should be kindled, O'-Parameshvari, by mean's of the air (Pavana).” “ Then the Serpent,’* who is sleeping on the Linga in the Mula- dhara and who is stung by the heat of the fire, should be awakened in the Linga at the mouth of the Yoni and by the ^^at (of her desire) be led forcibly upwards.” “ “ Move the air into the Nadi according to the rules of Kurabhaka (retention of breath) and the method shown by the Guru. Let the Jiva thus controlled be led by the concealed passage, and by the upward breath make all the Lotuses turn their heads upwards. Having fully awakened Her, let the wise one lead Her to Bhanu (the Sun) at the summit of the Meru {i.e., the Sahasrara).” Now pay attention to the procedure established by a careful consideration of the above texts *; The Yogi should sit in the proper posture and place his two hands with palms upwards in his lap, and steady his mind (Chitta) by the Khechari Mudra. He should next fill the interior of his body with air and hold it in by Kumbhaka," and contract the heart.” By so doing the escape of the upward breath is stopped. Then, when he feels. fjhat, the air within him from the belly to the throat is tending downward through the channels in the NSdis, he Should contract the anus and stop the downward air (Apana); then, again having raised the air, let him give the Kama' within the triangle in the pericarp of the Mtiladhara Lotus a turn from ’ That is, the motion of the Kamavayn spoken oi post. * Nagini, one of the names of Kuwdalinl. * That is, the Trikowa in the Muladhara which surrounds the Svayainbhu Linga. * The passages in quotation marks are here cited from different books on Haf^ayoga. ‘ Retention of breath in Prawayama. ” Hridayam Skunchayet—that is, by Jalandhara Bandha, etc. See Introduction. \ ’’ Kama-vayu. dbscbiption of the six centres 465 the left to the right (Vamavartena); by so doing the fire of Kama there is kindled, and Kurwfalinl get# heated (excited) thereby. H® should then pierce the mouth of the Svayambhu Linga, and through its aperture with the aid of the “ Hum ” Bija, lead Her who desires UE(ion ^ with Parama-Shiva, within the mouth of the Chitrini-NaiZi. This is the clear sense of texts. * Sama-rasya, a term used on the material plane to denote sexual union. THE SIX CENTRES AND THE SERPENT POWER Verse 51 The Devi who is Shuddha-sattva^ pierces the three Lingas, and, having reached all the lotuses which are known as the Brahma-na^Zl lotuses, shines therein in the fulness of Her lustre. Thereafter in Her subtle state, lustrous like light¬ ning and fine like the lotus fibre, She goes to the gleaming flame-like Shiva the Supreme Bliss and of a sudden pro¬ duces the bliss of Liberation. Commentary Now he speaks of the mode of the Union of KundalinI (with Shiva). The meaning of this verse, in brief, is that the Devi Kundalinl pierces the three Lingas— viis., Svayambhu, Ba«a, 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 Hindu 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. “ Shuddha-satvd.” —Sattva, Ati-sattva, Parama-sattva, Sud- dha-sattva, and Vishuddha-sattva are the five different degrees * A form of embodied Chaitanya. See Commentary, post. * In the Mflladhftra, Anahata and Ajna Chakras respectively. * Paramarasa^Paramananda. * Mokshakhyanandarupam=N ityanandarupa-muktim. description op the six centres 467 of Chaitanya pervading the body.* Shuddha-sattva is therefore the fourth (Turiya) stage. By BrahmanadI is meant Chitrim, The Lotuses are the six Lotuses which are strung upon Chitrim. “ The three Lingas ” (Linga-trayam).—The three Lingas already described. By this we, are to understand that the six Chakras and five Shivas are included. She pierces all these, which altogether make fourteen knots (Granthi). The Shaktananda-taranginl speaks of “ Her who goes along the Channel of Brahman’ having pierced the fourteen knots.” * The Svatantra Tantra speaks of the distinctive features of Linga and Shiva. “ The Devi goes to Brahman (Nis/^kala)* after having pierced the Shivas placed in the six Chakras. As She reaches each of the different Chakras, She acquires the beauty charac¬ teristic of each and bewitches Maheshana *; and having there repeatedly enjoyed Him who is filled with joy, She reaches the Eternal One (Shashvata). He is said to be transpierced (Bhinna), as He is bewitched by Para.” The Maya Tantra says : “ The Devi goes along the Shakti- marga, piercing the three Lingas in the Chakras in each of. Her different forms® (Tattadrupena), and having attained union (in the Sahasrara) with NisTikala (Brahman) She is satisfied.” Tattadrupena—i.e., in the forms Vaikhari, Madhyama, and Pashyanti. ^ Shariravachcbhinna-chaitanya. ’ Brahma-randhra, the channel within Chitrinl is called Brah- manadl and Brahfna-randhra. * That is, 3 Lingas, 6 Chakras, and the 6 Shivas— viz., Brahmft and the rest—in the 6 Chakras. * The supreme or Nirguwa Brahman. ^ That is, the Shiva in the particular Chakra. ® That is, She unites, in Her passage along the Nadi, with each of the Lingas in that form of Hers which is appropriate to such union. 468 THE SIX CENTRES AND THE SERPENT POWER It has been said that^ “ The first state (BhSva) is Vaik- harl, and Madhyama is placed in the heart; between the eyebrows is the Pashyanti state, and the Para state is in the Bindu.”* The meaning of the above quotation is that the four sound-producing (Shabdotpadika) Shaktis— viz., Para, Pashyanti, Madhyama, and Vaikhari—are identical with Kund!a- lini (Kuwdlalinyabheda-rupa). Hence at the time when Kune^alini starts to go to Sahasrara She in Her form of Vaikhari bewitches Svayambhu Linga; She then similarly bewitches Vawa-Linga in the heart as Madhyama, and Itara Linga between the eyebrows as Pashyanti, and then when she reaches Para Hindu She attains the stage of Para; (Parabhava). The Method of Chakra-bheda is thus described: “ O Parameshvarl, let the Sadhaka carry along with Her the Lotuses which are on the GhitrinI, 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 Devi should be led by the Hamsa Mantra to the Sahasrara through the points of union of the six Chakras (with the Nadi along the road of Sus/iwmna.” “ Gleaming fiame-lilce ” (Suks/ima-dhammi-pradipe).—The gleam is the Hamsa, which is the luminous energy (Tejas) of the Para Bindu, in its aspect as Nirvana Shakti (Nirvanashak- tyatmaka). The Parama Shiva shines with it. ’ See Commentary on v. 11, ante. * According to v. 11, Para is in Muladhara, Pashyanti in SvadhisA- th&na,, Madhyama in Anahata and Vaikhari in the mouth. What is, however, here described is Layakrama. * Lotuses grow in the mud, and these Lotuses grow in the blood and fat of the body. The process described is Kundalinl-yoga, or, as it is called in the TippanI of Shankara, Bhuta-shuddhi. * As the SSdhaka, who has taken the Jlvditm3r from the heart to the Mul&dhftra, and thus identifies himself with KundalinI, it is he- who enters. * That is, the Nddl. DESCRIPTION OF THE SIX CENTRES We now describe how the joy of Liberation is brought about. The Devi by dissolving Kan«Zalini in the Para-Bindu effects the Liberation of some Sadhakas through their meditation upon the identity of Shiva and Atma in the Bindu. She does so in the case of others by a similar process, and by their meditation on Shakti.* In other cases, again, this is done by the concentra¬ tion of thought on the Parama PurusTia, and in other case by the meditation of the Sadhaka on the bliss of union in the Bindu of Shiva and Shakti. The Maya Tantra says ^: “ Those who are learned in Yoga say that it is the union of Jiva and Atma. According to others (i.e., Shaivas) it is the experience of the identity of Shiva and Atma. The Agamavadis proclaim that Yoga * is the knowledge (Jnana) relating to Shakti. Otherwise men say that the know¬ ledge of the Parana Purus/ia is Yoga, and others, again the PrakWtI-vadis, 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 enjoy¬ ment arising from the union of male aud female.* ’ Shaktyatmakachintana; or it may mean meditation on the union of Shiva and Shakti. ® These verses alsq^occur in Ch. XXV, vv. 1, 2, of Sharada Tilaka. By “ union of Jiva and Atma ” is meant the realization of the identity of the individual with the supreme spirit as indicated in the Mahavakya “ Tat tvam asi (That thou art).” By Purana Purus/ia the PurusAa in Sankhya Darshana is meant; the Vais/inavas understand by it Narayawa (collective humanity). By ” knowledge of Shakti ” is meant the Know¬ ledge that Shakti is inseparate from Shiva. ^ Shaktyatmakajnana. * Samarasyatmakam jnaman. Tantrantara says that Samarasya is the Dhyana of a Kulayogl. Strlpumyogat yat saukhyam samarasyam prakirtitam. In other words, the bliss of Union of Shiva and Shakti, of which sexual union ia the material type. THE SIX CENTRES AND THE SERPENT POWER The Bnhat Shrlkrama speaks of the manner in which this is to be meditated upon : “ They with the eye of knowledge' see the stainless Kala, who is united with Chidananda* on Nada, He is the Mahadeva, white like pure crystal, and is the effulgent First Cause (Vimba-rupa-nidana),* and She is Para the lovely woman of beauteous body * whose limbs are listless by reason of Her great passion.” ^ By Kala in the above is meant KuntZalinl. Vimba-rupa- nidana qualifies Para-shiva or Chidananda. Chidananda is the Bindu-rupa Shiva or Para Shiva. It has also been said 'elsewhere : “ Having united Kundlall with the Shunya-rupa ® 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,* let the Deha-devata ® 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 fivo “ elements,” and is possessed of the three Gunas. The four Vedas are its four branches. It is laden with beautiful unfading ' Jnana-chaks/iu/t. * GhidSinanda is Consciousness Bliss. * A variant reading is Bindu-rupa-nidana, the First Cause in the^ Bindu form. * VamoruMit., beautiful thighs, the part being' selected as an example of the whole. ® Madalasa-vapu/». * Shunya-rupa. Shunya means “the void ” or space within the Bindu—the Shiva who is That, the Supreme Shiva. ^ Kula-gahvara : the Muladhara. ® Samarasya : v. ante. ® That is, the body of the Sadhaka considered as Devata. A celestial wishing-tree which grants all fruit. I DESCBIPTION OF THE SIX CENTRES flowers which are yellow, white, black, red, green, and of varie¬ gated colour. Having meditated on the Kalpa Tree in this manner, then meditate upon the jewelled altar below it. O Beauteous One, on it is a beautiful bed adorned with various kinds of cloth and Mandara flowers, and scented with many kinds of scents. It is there that Mahadeva constantly stays. Meditate upon Sadashiva, who is like the purest crystal, adorned with all kinds of gems, long-armed,’ and of enchanting beauty. He is ever gracious and smiling. In His ears are ear-rings, and a chain of gems goes round His neck. A garland of a thousand lotuses resting on His neck adorns His body. He has eight arms and three eyes like the petals of the lotus. On His two feet He wears twinkling toe-ornaments, and His body is Shabda- Brahma (Shabda-Brahma-maya). O Lotus-eyed One, meditate thus on His Gross Body (Sthula-vapuTi). He is the quiescent, corpse-like ® Deva within the Lotus who is void of all action.” Also : “ Meditate upon the Devi Kunrfalini who encircles the Svayambhu Linga. Lead the Devi, with the aid of the Hamsa Mantra to the Sahasrara, where, O Parameshvari, is the great Deva Sadashiva. And then place there the beautiful Kun^alini, who is excited by Her desire. KunrfalinI, O Beloved, then wakes up and kisses the lotus-mouth of Shiva, who is gladdened by the scent of Her lotus-like mouth, and 0 Deveshi, She then enjoys Sadashiva but a very little while when immediately, O Devi, O Parameshvari, there issues nectar. This nectar issuing from their union is of the colour of lac.* With this nectar, 0 Deveshi, should the Para Devata * be satisfied. Having thus satisfied the Devatas in the six Chakras with that ambrosial stream, the wise one should by the same way bring Her back to Muladhara. The mind should in this process of going and coming be dissolved * Associated with the idea of strength. * Shiva without Shakti is Shava (corpse): Devfbhagavatam, and V. 1 of the Anandalaharl. ~ - * Red, which is the colour of lac, is also that of the Rajas gunsk. * Kundalinl. ‘ 472 THE SIX CENTRES AND THE SERPENT POWER there.’ O Parvati, he who practises this Yoga day by day is freed from decay and death, and is liberated from, the bondage of this world.” Other similar processes should be looked for in other Tantras. ’ In the Shivasthflnam. DESCRIPTION OF THE SIX CENTRES 47B Vers^j 52 The wise and excellent Yogi rapt in ectasy,’ and devoted to the Lotus feet of his Guru, should lead Kula-kuwdali 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 Bha- gavati.^ When he thus leads Kula-KuwrZalinI, he should make all things absorb into Her. Commentary Having spoken of the Dhyana-yoga of Kunf/alini, he now speaks of the Samadhiyoga of Kundalinl. 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 every¬ thing as She moves along. When She who is the Ish^adevata and the giver of all good fruits is led uj) to Her Lord and is united with Him, tbo Para Bindu, She should be meditated upon as tlie Supreme (Para, i.e., Para Bindu, Parambindusvaru- pam). When She has been led to Her Lord Shiva, the Para- Bindu, and has been united with Him, She should be meditated upon as the Is/i^adevata who grants good fruit. He should there (in the Sahasrara) dissolve the Para-Bindu in the Chidatma,* which is in the void within the Bindu, and should meditate upon Her (KuneZalini) as Shuddhachaitanyarupa. ' Samadhi. Vide Introduction, and^os^, Commentary. * The Devi who is the Chit in all bodies. ^ The Brahman as Chit. ^ Pure Chit. 474 THE SIX CENTKE8 AND THE SERPENT POWER He thus realizes the identity of Jiva and Atma, being conscious within himself that “ I am He ” (So’ham) ; and having dissolved the Ghitta he remains unmoved, by reason of his full and all- pervading Knowledge. The Revered Preceptor (Shrlmat Acharya) ^ has said : “ The wise one should absorb the Karawa ® Ma-kara into the Chidatma, and realize: ‘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 Vasudeva’s very self, I am—Om.’ ® Having realized that the mind (Ghitta) is the discriminator, he absorbs it into its witness.^ Let not the mind (Ghitta) 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 Pranava. By Karawa is here meant Para-Bindu. By “ I am Vasudeva ” (Vasudevo’ham) the Vais/^^^avas are alluded to (vide ante, vv. 44, 49). Wo thus see that the worshipper of any particular Devata should realize that Kuntialini is one with the object of his worship. In Prawava worship, for instance, the worshipper realizes his identity with the Omkara ; in other forms of worship he realizes his identity with Kuwdalim, who is embodied by all the Mantras of different worshippers. / The Tantrantara says: “ The King among Yogis becomes full of Brahma-bliss by making his mind the abode of the great void which is set in the light of the Sun, Moon, and Fire.” ® ^ That is, Shankaracharya. “ That is, the Bindu is Ma-kara. It is the Kara?ia or Cause of all. * Chidatmaham nitya-shuddha-buddha-mukta-sadadvayaA Paramananda sandoho’ham vasudevo’ham om iti. * That is, the Atma, of which it is said Atma saks/il cheta/* kevalo nirgiliJashcha. * The Bindu is the Ma-kara. ® That is, in the region of the Sahasrara. See v. 4. of the Paduka- panchaka. DESCRIPTION OF THE SIX CENTRES “ Lead KunAall along with Jwa ” (Jivena sarddham nitva).— The Jivatma which is the Hamsa, in form like the tapering flame of a light, should be brought to the Mula^hara from its place in the heart, and then led along with Kundalinl. “ Abode of Liberation ” (Moks7^a dhamani).—This qualifies Pure Lotus (Shuddhapadma).* It is here that Liberation is attained. “ Devoted to the two Lotus feet of his Guru ” (Guru-pada- padma-yugalalambi).—This qualifies Yogindra (excellent yogi). The Author means that Siddhi can only be attained by the instructions of the Guru. The Sadhaka should therefore seek shelter at his feet. “ Rapt in ecstasy ” (Samadhau yata/i).—The Kulamava Tantra (ix, 9) defines Samadhi thus : “ Samadhi is that kind of contemplation “ in which there is neither ‘ here ’ nor ‘ not here ’ which is illumination and is still like the ocean, and which is the Void Itself.” * Also elsewhere: “ The Munis declare that the constant realization of the identity of the Jivatma with the Paramatma is Samadhi, which is one of the eight limbs (Anga) of Yoga.” * Patanjali defines “ Yoga to be the control of the modifications (or functions) of Chitta (Yogash-chittavr^ttinirodha7^).” Eapt (Yata/i)— i.e., he who constantly and with undivided attention practises it. “ When he leads Kula-Kundalinl he should make all things absorb into her ” (Laya-vashat-nltva).*—Below is shown the process of absorption: “ 0 DeveshI, the Lam-kara ® should next be meditated upon in the Triangle; there should also Brahma and then Kama- deva be contemplated. Having fixed Jiva there with the utte¬ rance of the Prawava, let him lead the Woman, who is longing * Shankara reads it as Shuklapadma, white lotus. “ DhySna. ■* Svarupa-shunya. * This is from Sharada Tilaka, Ch. XXV, v. 26. ■* Vishvanatha reads it as Naya-vashat. * Bija of Prithivl. THE SIX CENTEBS AND THE SERPENT POWER for the satisfaction of Her passion,^ to the place of Her husband, O Queen of the Devas. O Great Queen, O beloved of my life, let him think of Ghrawa (PrithivI) and meditate on the adorable Shakti Hakim. O Daughter of the Mountain, 0 Queen of the Ganas,* O Mother, all these should be led into PHthivi.” Also : “ Then, O Great Queen, the blessed PWthivI should be absorbed into Gandha, and then, O Daughter of the Mountain ^ing, the Jivatma should be drawn (from the heart) with the Pranava (Mantra), and the Sadhaka should lead Prana,^ Gandha,* and Kuwi^alini, into Svadhisli^/iana with the Mantra So’ham.” And also : “ In its (Svadhis/i^/iana) pericarp should Varuwa and Hari ® be meditated upon. And, O Beauteous One, after meditating on Rakini' all these and Gandha (smell) should be absorbed into Rasa (taste), and Jivatma, KuwcZalini, and Rasa, should be moved into Manipura.” And again : “ O 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, KuncZalini, and Rupa, into Anahata.” And again : “ Let him meditate in its pericarp on Vayu, who dwells in the region of Jiva, as also on the Yoni-MancZala, which is made beauteous by the presence of the Bana-Linga. Let him there also meditate on Vayu as united with Rakini ^ Visarga-nasha-kamini. * That is, the Bindu in Sahasrara. * Attendant (Upadevata) on Shiva, of whom Gawesha is the Lord. * Sic in text: Quaere Ghra«a or Prana in sense of Hamsa. ■’ i.c., Gandha Tanmatra. * i.e., Yishnn. ^ Puranakarinl—one of her names. * i.e., one who has a beautiful figure, the part being selected for the whple. * “ Its ”—i.e., of Manipura padma. “ Its ”—i.e., of Anahata padma. Vayu here is Isha the Lord of Air. description op the six centres 477 and touch (Tvagindriya or Sparsha), and there, O Thou who purifiest, Jfva, Kuni^alini, and Rupa, should be placed in Sparsha (Touch), and then Jiva Kunc^alinl, and Sparsha, should be placed in the Vishuddha. ” And again. “Let him meditate in its’ pericarp on the Ethereal region,* and on Shiva accompanied by Shakini, and having placed Speech (Vak), and Hearing (Shrotra), in Ether, let him, 0 Daughter of the Mountain, place all these and Sparsha in Shabda (Sound), and place Jiva Kun«falinl, and Shabda, in the Ajna Chakra.” The above passages are from Kankalamalini Tantra. “ Triangle ” in the above is the Triangle in the Muladhara, from which the commencement is made. Lam-kara should be meditated upon as within this Triangle. Leading of Jiva with the use of the Pranava is a variant practice. “ Visarga-nashaka- mini ” : By Visarga is meant the agitation caused by an access of Kama (desire). The compound word means She who is striving to satisfy Her desire (Kama). The bringing of Jiva by the Hamsa Mantra is, according to the teaching of some, “ Place of her husband ” (Patyau pade) : This is the Bindu, the Shiva in the Lotus of a thousand petals. Sadhaka should lead Her there. The Bija Lam, Brahma, Kamadeva, Dakini-Shakti, and the sense of smell (Ghranendriya)—all these are absorbed into PWthivi, and Prithivi is absorbed into the Gandha-tattva. Jivatma, Kun^Zalini, and Gandha-tattva, are drawn upward by the Pranava, and brought into the SvadhisTif/iana by the So’ham Mantra. This is the process to be applied right through. After leading Jiva, Kun£?alini, and Shabda-tattva, into Ajna Chakra, Shabda-tattva should be absorbed into Ahamkara which is there^ and Ahamkara into Mahat-tattva, and Mahat- tattva into Suks/ima-prakWti, whose name is Hiranya-garbha, and Praknti again into Para-bindu. ^ Vishuddhapadma. ^ Akasha. 478 THE SIX CENTRES AND THE SERPENT POWER The Mantra-taxitra-prakasha says: “ Let Vyoma (Ether) be absorbed into Ahamkara, and the latter with Shabda into Mahat, and Mahat again, into the unmanifest (Avyakta) supreme (Para) Cause (Karana), of all the Shaktis.' Let the Sadhaka think attentively that all things beginning with PWthivI are absorbed into Vis/inu,^ the Cause who is Sat, Chit, and Ananda.’’ That is, Mahat, which is all Shaktis (Sarvashakti), should be absorbed into SuksTima-prakWti, who is known by the name of Hiran?/agarbha, and that PrakWti should be absorbed into Para, by which is meant the Cause in the form of Parabindu. In this connection the Acharya has laid down the rule that the gross should be dissolved into the subtle.* Cf.: “ It should be attentively considered and practised that the gross is absorbed into the subtle, and all into Chidatma.” The absorption of all things, beginning with Prithivi and ending with Anahata,® takes place in the aforesaid manner; that being so, the feet and the sense of Smell (Ghranendriya) and all pertaining to PWthivI are dissolved in the place of PnthivI, as they inhere in PWthivi. Siipilarly, the hands, the sense of Taste (Rasanendriya), and all that pertains to Water, are dissolved in the region of Water, In the region of Fire (Vahni-sthana) are dissolved the anus, the sense of Vision (ChaksTmrindriya), and all that per¬ tains to Fire. In the region of Air (Vayusthana) the genitals, the sense of Touch (Tvagindriya), and all that pertains to Vayu, are dissolved. In the place of Akasha are dissolved the sense of Speech (Vak) and hearing (Shrotrendriya) and all that pertains to Akasha (Ether). In the Ajna Chakra the dissolution of Ahamkara, Mahat, Suks^ma-prakWti, and so forth, takes place, each dissolving into its own immediate cause. The letters of the alphabet 1 Visfinu is specified by this particular Tantra, but it may be any other Devata who is the Is^<adevata of the Sadhaka. * Fide V. 40 and Commentary under it. * This seems an error, for the last Mahabhuta Akasha is dissolved in Vishuddha. DESCRIPTION OF THE SIX CENTRES should then be absorbed in the reverse order (Viloma), begin¬ ning with KsTia-kara and ending with Akara. By “ all things ” it is meant that “ Bindu ”, “ BodhinI ” and so forth, which have been shown above to be causal bodies (Karana-Sharira), should be dissolved in a reversed order (Vilomena) into the Primordial Cause (Adikarana)—the Para Bindu. Thus the Brahman alone remains. The process is thus described: “ The Sadhaka, having thus made his determination (Sankalpa), should dissolve * the letters of the Alphabet in the Nyasa-sthana.“ The dissolution of KsAa is in La, and La in Ha; Ha, again, is dissolved into Sa, and Sa into Sha, and thus it goes on till A is reached. This should be very carefully done.” Also *: “ Dissolve the two letters into Bindu, and dissolve Bindu into Kala. Dissolve Kala in Nada, and dissolve Nada in Nadanta,^ and this into UnmanI, and UnmanI into 'Vishnn- vaktra ‘; VisAnuvaktra should be dissolved into Guruvaktra.® Let the excellent Sadhaka then realize that all the letters are dissolved in Parama Shiva.” By VisAnuvaktra is meant Pum-Bindu. “ The Suryabindu is called the Face, and below are Moon and Fire.” ’ ” Bindu is said to be the Male, and Visarga is PrakWti.” ^ All these authorities imply the same thing, and go to prove that it is the “ mouth of Vishnu ” (Vishnu-vaktra) where ^ Samharet. ’ The places where the Varwas have been placed in Matrika Nyftsa. * Here is shown the Anuloma process. The two letters are Ha and Esha. * i.e., that which is beyond Nada. See Introduction. * Pum-Bindu v. post. * That is, the mouth of the Supreme Bindu (cited from Sharada- tilaka, Ch. V, vv. 184-135). Also cf. Sharada, Ch. XII, 128, and Kularnava IV, 76. ^ Gf. Sharada, Ch. XXV, v. 61. Also Nityashodashika, I, 201, and .Eama-Ealavilasa (Vol. X, Tantrio Texts). THE SIX CENTRES AND THE SERPENT POWER dissolution should take place. The following from Keshava- charya ' also leads to the same conclusion : “ Lead Her (Unmani) into the Male, which is the Bindu; lead Bindu into ParatmS, and Paratma into Kalatattva, and this latter into Shakti, and Shakti into Chidatma, which is the Supreme (Kevala), the tran¬ quil (Shanta), and effulgent.” We have seen that each dissolves into its own immediate cause. Nadanta is therefore dissolved in. Vyapika Shakti, the Vyapika Shakti in Unmani and Unmani in SamanI * and SamanI in Vis/^nuvaktra. When the letters have been thus dissolved, all the six Chakras are dissolved, as the petals of the Lotuses consist of letters.* The Vishvasara Tantra says: “ The petals of the Lotuses are the letters of the Alphabet, beginning with A.” * The Sammohana Tantra * describes the dissolution • of the Lotuses and the petals thus : “ Dissolve the letters from Va to Sa of the petals in Brahma,^ and dissolve Brahma in the Lotus of six petals which contains the letters Ba to La, and which is called SvadhisTii/iana. Do this as the Guru directs.” And so forth. And ending with : “^he wise one should then dissolve it (Vishuddha) in the (Lotus of) two petals which contains the two letters Ha and Kska, and dissolve the two letters which are in the latter lotus into Bindu, and dissolve Bindu into Kala.” * Also called Keshava Bbaratl—a great Vais/i?iava teacher who initiated Shrl Chaitanya the greatest among latter-day Vais/iwavas, into SanySsa or the path of Renunciation. i * Sic. This is in conflict with other texts, according to which Unmani is above SamanI. * Padmadalanftm vama-mayatvat. * Adivamatmakam patram padmanam parikirtitam. " Ch. IV. The passage cited also occurs in Sharadatilaka, Ch. V, vv. 129-184. ®’Vilaya. ^ That is, Maladhara where Brahma or Kamalasana is. * That is, the Bindu of the Ajna Chakra is dissolved into Kundalint. description of the six centres 4S1 We thus see that the four letters in the Muladhara are dissolved therein and Muladhara is dissolved in Svadhis^i/iana. Proceeding in this way till the Ajna Chakra is reached, the letters Ha and Ksha> which are there are also dissolved at this place. Then the Lotus itself is dissolved into Bindu, Bindu into BodhinI, and proceeding in this way as already shown everything is dissolved into Para Bindu. \Vhen the A.jna Chakra is dissolved, all that it contains in its pericarp—HSkinl, Itara-Linga, Pranava—-are unable to exist without support, and therefore after the dissolution into PrakWti these also are dissolved into Para Bindu. THE SIX CENTRES AND THE SERPENT POWER Verse 68 The beautiful Kuwfiali drinks the excellent red‘ nectar issuing from Para Shiva, and returns from there where shines Eternal and Transcendent Bliss'' in all its glory along the path of Kula,® and again enters the Mtiladhara. The Yogi who has gained steadiness of mind makes offering (Tarpawa) to the IsTi^a-devata and to the Devatas in the six centres (Chakra), Dakinl and others, with that stream of celestial nectar which is in the vessel '* of Brahmawdia, the knowledge whereof he has gained through the tradition of the Gurus. Commentary He now speaks of what should be done after all the different kinds of Yoga described have been understood. The meaning of this verse is that the beautiful Kundall drinks the excellent nectar issuing from Para Shiva, and having emerged from the place of Eternal and Transcendental Bliss, She passes along the path of Kula and re-enters Muladhara. The Yogi, after having understood the different matters mentioned (Tat-tad-dhyana- nantaram), should think of the inseparate union ^ of Shiva and Shakti, and with the excellent nectar produced from the bliss of such union with Para Shiva make offering (Tarpana) to Kun^alinl. ^ Shankara says it is so coloured because it is mixed with the menstrual fluid, which is symbolic, like the rest of his erotic imagery. Bed is the colour of the Bajoguna. * Brahman is Eternity and Bliss. * The Channel in the Chitriwinadl. * The vessel is Kuwdlalinl. ^ Samarasya. DESCRIPTION OF THE SIX CENTRES “ Path of Kula ” (Kula-patha).—The path of Brahman, the channel in Chitriwi. Kuweiall drinks the nectar with which Tarpana is made to her. The following authority says: “ Having effected their union and having made (Her drink),” etc. It follows, therefore, that She is made to drink. The nectar is red like the colour of lac. “ From there where shines Eternal and Transcendent Bliss ” (Nityananda-mahodayat)—that is She, returns from the place where eternal and transcendental Bliss is enjoyed— i.e., where the Brahman is clearly realized. '"Again enters Mulddhdra” (Mule vishet).—She has to be brought back in the same way as She was led upward. As She passed through the different Lingas and Chakras in their order (Chakra-bheda-krame«a) when going upward, so does She when returning to the Mtiladhara. The Revered Great Preceptor says: '• KuhariwI,^ Thou sprinklest all things with the stream of Nectar which flows from the tips of Thy two feet; and as Thou returneth to Thy own place Thou vivifiest and makest visible all things’ that were aforetime invisible, and on reaching Thy abode Thou dost resume Thy snake-like coil and sleep.” * “ As Thou returnest Thou vivifiest and makest visible.” This describes the return of KuwcZall to Her own place. As She returns She infuses Rasa * into the various things She had previously absorbed into Herself when going upward, and by the infusion of Rasa, She makes them all visible and manifest. Her passage was Layakrama,* and Her return Sm^fi-krama.* ‘ Kuhara is a cavity; Kuharini would then be She whose abode is a cavity—the cavity of the MulSdhara. “ Cited from the celebrated Anandalaharl Stotra, Wave of Bliss Hymn, attributed to Shankaracharya. See ‘‘ Wave of Bliss,” a trans¬ lation, by A. Avalon. * Rasa : sap, sap of life—that is, Sh^ re-vitalizes them. * See V. 62 and next note. * That is, She recreates or revives as She returns to her own abode ; just as She ” destroys ” or absorbs ail things on Her upward progress. 484 THE SIX CENTRES AND THE SERPENT POWER Hence it has been said: “ Kum^all, who is Bliss,’ the Queen of the Suras,* goes back in the same way to the Adhara ® Lotus.” The Bhuta-shuddhi-prakarana has the following: “ Let the Tattvas PnthivI, etc., in their order, as also Jiva and KundalinI, be led back from Paramatma and each placed in its respective position.” She is then particularly described : “ Sho is lustrous when first She goes, and She is ambrosial * when She returns.” “ Stream of celestial nectar ” (DivyamWtadhara).—This is the excellent nectar which, as has already been shown, is pro¬ duced by the union ^ of Shiva and Shakti, and runs in a stream from the Brahmarandhra to the Muladhara. It is for this reason that the Author says in v. 3 that “the Brahmadvara which shines in Her mouth is the entrance to the place sprink** led by ambrosia.” “ Knowledge whereof he has gained through the tradition of the Gurus ” (Yoga-parampara-viditaya).—This qualifies “ Stream of Nectar ”. It means that the knowledge is gained from instructions ^(in Yoga practice) handed down traditionally through the succession of Gurus. “ Which is in the vessel of Brahmanda ” (Brahmant^abha/ufa- sthitam).—This qualifies Amrita (nectar).® The vessel or support (Bhanda) on which the Brahmanda (Universe) rests is Kundalinl. KundalinI is the Bhanda as She is the Source (Yoni) of all. ‘ Mudrftkara—that is Anandarupiwi; for Mudra==AnandadayinL Hudra is derived from Mud=ananda (bliss) 4* Rati~dadati (gives): Mudra therefore means that which gives bliss. * Sura=Deva. Here the different Devas in the Chakras. ' i.e., Maladhara. * Because ambrosia (Amrita) gives life. * ‘ Samarasya. * Vishvanatha reads this as an adjective qualifying Daivatam, and this seems more in consonance with the text. The Brahmanda is compared to a Bhanda, and the Devatas are in that. The offering is then made with that stream of nectar to the Devatas who are in the Universe, Or, according to Kallcharana, offering is made to the Devatas of the Amnta which Kundall has drunk. DESCBIPTION OF THE SIX GENTSES 485 By Daivatam ’ is meant the Is/iiadevata and DakinI and others in the six Chakras. It has been said : “ O DeveshI, with this nectar should offering (Tarpawa) he made to the Paradevata, and then having done Tarpana to the Devatas in the six Chakras,” and so forth. Daivatam is the collective form .of Devatas. 486 THE SIX CENTRES AND THE SERPENT POWER Verse 54 The Yogi who has, after practice of Yama, Niyama, and the like,^ learnt this excellent method from the two Lotus Feet of the auspicious DiksM-guru,^ which are the source of uninterrupted joy, and whose mind (Manas) is controlled, is never born again in this world (Samsara). For him there is no dissolution even at the time of Final Dissolution. Gladdened by constant realization of that which is the source of Eternal Bliss,he becomes full of peace and foremost among all Yogis.'’ Commentary He here speaks of the good to be gained by knowing the method of Yoga practice. “ From the lotus feet of his auspicious Dlhshd-guru, which are the source of uninterrupted joy ” (Shri-dlks/ia-guru-pada- padma-yugala-moda-pravahodayat).—Amoda means joy or bliss; and by Pravaha is meant uninterrupted and continuous con¬ nection. Amoda-pravaha therefore means Nityananda, or “ Eternal Bliss Bliss such as this comes from the Lotus feet of the Guru, which also lead to a knowledge of Yoga practice. The Diks/ia-guru is here spoken of as he is the first to initiate, and also by reason of his pre-eminence. But in his ^ See Introduction. * The Guru who has given him initiation. ^ SamksAaya^Pralaya. * Nityananda**Brahman. * Satam—lit., “ of the Good DESCRIPTION OF THE SIX CENTRES absence refuge may be sought with other Gurus. It has there¬ fore been said : “ As a bee desirous of honey goes from one flower to another, so does the disciple desirous of knowledge (Jnana) go from one Guru to another.” ’ “ Gladdened hy constant realisation of that which is the source of Eternal Bliss ” (Nityananda-parampara-pramudita)— i.e., who is united with the Stream of Eternal Bliss. “ Foremost among the good ” (Satam agrani)— i.e., he is counted to be foremost among the good who are the Yogis. ’ This is from Ch. XII, of Niruttara Tantra. This verse ajlso occurs in Kularnava (Tantrik Texts, Vol. V), Ch. XIII, 182 . THE SIX CENTRES AND THE SERPENT POWER ''. ? ‘ Verse 55 If the Yogi who is devoted to the Lotus Feet of his Guiu, with heart unperturbed aftd concentrated mind, reads this work which is the 8upi*eme source of the knowledge of Liberation, and which is faultless, pure, and most secret, then of a very surety his mind^ dances at the Feet of his Is/?ia-devata. Commentary He here speaks of the good to be gained by the study of the verses relating to the six Chakras. “ Heart unperturbed ” (Svabhava-sthita/i)— i.e., engrossed in his own true spiritual being. “ Concentrated mind ” (YatantarmanaTi)— i.e., he who by practice of Yoga has steadied and concentrated his mind on the inner spirit (Antaratma). The rest is clear. Here ends the Eighth Section of the Explanation of the Verses descriptive of the Six Chakras, forming part of the Shrltattvachintamani, .composed by Shrl-Pumanandayati. ‘ Chetas or Chitta. THE FIVEFOLD FOOTSTOOL^ (PADUKA- PANCHAKA) ^ Introductory Verse' I Meditate on the Guru in the Lotus of a thousand petals, wht5 is radiant like the cool rays of the full moon, whose lotus hands make the gestures which grant blessing and dispel fear. His raiment, garland, and perfumes, are ever fresh and pure. His countenance is benign. He is in the Hamsa in the head. He is the Hamsa Himself. ‘ The meaning of this is explained in v. 7, post. ” This verse is inserted as it was found in a manuscript belonging to the late Achalslnanda Svaml, now in the possession of the Varendra Anusandhd.na Samiti. THE SIX CENTRES AND THE SERPENT POWER Verse 1 I ADORE the wonderful White Lotus of twelve letters * which is within the womb (Udare) of, and inseparable from, the pericarp of the Lotus in which is the Brahmarandhra, and which is adorned by the channel of Kuw^^all." Commentary The hymn Paduka-panchaka, composed by Him of Five Paces,* destroys all demerit.* Kallcharana by his Tika called Amala (Stainless) makes patent its beauty. Sadashiva, the Liberator of the three Worlds, being desirous of speaking of Gurudhyana-yoga' in the form of a hymn (Stotra), first of all describes the place of the Guru. The verb Bhaje is First Person Singular, Atmanepada, emphasizing that Shiva Himself adores or worships. He says* “ I do adore or worship.” By saying so He expresses the neces¬ sity that all worshippers (Upasakas) of the Mantras revealed by Him should adore this wonderful twelve-petalled Lotus. He thus shows the necessity of His worship. The meaning of this verse in brief is this: I adore the twelve-petalled Lotus which is within the pericarp of the Sahasrara. * Dvadasharwa—-that is, twelve petals. The petals'of the lotus are not independent of the letters thereon. * That is, the Chitrinl Nadi. The lotus rests on the upper end of Chitriwi. * Shiva. See as to the five faces the citation from the Lingarchana Tantra, v. 7, post. There is also a concealed sixth face, ” like the colour caused by deadly poison,” known as Nilakant/ia. * Amghas—sin and sorrow, pain and penalty. ' Yoga with the Supreme known as the Guru. THE FIVEFOLD FOOTSTOOL (pADUKA-PANCHAKA) 491 “ Wonderful ” (Adbhuta).—It excites our wonder by reason of its being pervaded by the lustre (Tejas) of Brahman, and for other reasons. “ Lotus of twelve letters ” (Dvadasharfia-sarasiruha)— i.e.^ the Lotus which contains twelve letters. The twelve letters, according to those learned in the Tantras, are the twelve letters which make the Gurumantra ; they are Sa, ha, kha, phrem, ha, sa, ks/ia, ma, la, va, ra, yam. Some say that by Dvadashama is meant the twelfth vowel, which is the Vag-bhava-blja.^ But that cannot be. If it were so, the authority quoted below would be tautologous: “ (Meditate on) your Guru who is Shiva as being on the lustrous HamsapI^/^a, the substance of which is Mantra (Mantramaya), which is in the pericarp of the Lotus of twelve letters, near the region of the Moon ® in the pericarp, and which is adorned by the letters Ha, La, and Ks/ia, which are within the triangle A-Ka-Tha. The lotus of twelve letters is in the pericarp (of the Sahasrara).” The above passage speaks of the Mantramayapi^7^a. The Mantra substance of this Pli/ia is the Gurumantra in the form of Vag-bhava-bija.’’ There would therefore be a repetition of the same Mantra.* “ Dvadashama ” is made up by Bahuvrihi Samasa—that in which there are Dvadasha (twelve) Amas (letters). This lotus has therefore twelve petals, on which are the twelve letters. It is true that the letters are not here specified, and there has been nothing said as to where they are placed; but the Gurugita says ' that “ the letters Ham and Sa surround (that is, as petals) the Lotus,” wherein the Guru should be meditated. This leads us to the conclusion that the letters Ham and Sa/^ are repeated six times, thus making twelve, and so the number ^ i.e., Bija of Sarasvati—Aim. “ Chandra-maTif^ala, by the Commentator (reading the locative as Samipye saptami, i.e., locative case indicative of proximity). ® Aim. * That is, if we understand that the body of both the Vltha and the petals is Aim. The Vagbhava Bija Aim is the Guru Bija also. * This verse is quoted in full under v. 6, post. 492 THE SIX CENTRES AND THE SERPENT POWER of petals becomes clearly twelve, as each petal contains one letter. This is a fit subject of consideration for the wise. Inseparable from” (Nitya-lagnam).—That is, it is con¬ nected with the Sahasrara in such a way that the one cannot be thought of without thinking of the other. “ Which is within the womb of and inseparable from the pericarp of the Lotus in which is the Brahmarandhra ” (Brahma- randhra-sarasinihodara).—That is, the Sahasrara, the thousand- petalled lotus in which is the Brahmarandhra; within its womb, that is to say, within it (Tanmadhye), that is, within its per¬ icarp (Tat-karnikayam). The Kankala-MalinI, in describing the Lotus of a thousand petals, thus speaks of the place of the Brahmarandhra : “ In its (Sahasrara) pericarp, O Deveshi, is Antaratma, and above it is the Guru; above him is the Surya Man^Zala and Chandra Man^fala and Mahavayu, and above it is Brahma-randhra.” Some say that by Udara (belly or interior) is meant within the triangle in the pericarp. That is not right. The word Udara here mean “ interior ” or “ centre The interior of the Lotus contains its pericarp but the text does not mean the interior of the triangle in the pericarp, because the triangle is not here mentioned. The Shyama-saparya. quotes the following explicit: “ The Lotus of twelve petals (or Letters) is within the pericarp of the White Lotus of a thousand petals, which has its head turned downward, and the filaments of which are of the colour of the rising sun, and which is adorned by all the letters of the alphabet.” Here the statement ‘ within the pericarp ’ is explicit. “ Adorned by the channel of KuodaVi ” (I^ttn^Zali-vivara- kawtfamanc^itam).—The Vivara (Channel is that by which Kuywfalini goes to Shiva in the Sahasrara. The ChitriwI con¬ tains within it this passage or channel. ChitrinI is the tube (stalk), as it were, throhgh which the passage runs, and Chitriwi adorns and is adorned by this Lotus. As a Lotus rests on its stalk, so does the twelve-petalled Lotus rest on ChitrinI, and is made beautiful by its stalk. THE FIVEFOLD FOOTSTOOL (PADUKA-PANCHAKA) 493 Verse 2 I ADORE the Abode of Shakti in the place where the two pericarps come together. It is formed by the lines ^ A, Ka, and Tha; and the letters Ha, La, and K§/^a, which are visible in each of its corners, give it the character of a Mawdlala.'^ , Commentary The Guru should be meditated upon as in the triangle A-Ka- Tha within the pericarp of the Lotus before-mentioned. He now wishes to describe the triangle so that an adequate con¬ ception of it may be formed. “ The abode of Shakti ” (Abalalayam).—By Abala is meant Shakti. Here She is Kamakala triangular in form, and the three Shaktis, Varna, Hyeshtha, and Raudri, are the. lines of the triangle. These three lines or Shaktis emanate from the three Bindus Kamakala is the abode of Shakti. The Yamala speaks of the identity of Kamakala with this abode. The passage begins, “ I now speak of Kama-kala,” and proceeding says *: “ She is the three Bindus. She is the three Shaktis. She is the threefold Manifestation. She is everlast¬ ing.” That is, Kamakala is composed of the three Shaktis spoken of (Trishaktirupa). He next speaks of the attributes of Abalalaya (abode of Shakti). ' A-Ka-Thadi-v-i.e., the lines formed by the letters A to Ah, Ka to Tas and Tha to Sa. These letters placed as three lines form the three sides of the ti'iangle. * i.e., the diagram where the Divinity is summoned and worshipped. Vindutrayamkurabhuta—that is, they have the three Bindus as their sprouting shoot. (See Kamakalavilasa, Vol. X, Tantrik Texts.) * Trivindu^ sa trishaktiA sa trimurtiA sa sanatanl. THE SIX CENTRES AND THE SERPENT POWER “ The place where the two pericarps come together ” (Eanda> lita-Eami-kapui^e.)—Eandala ordinarily means a quarrel in which one attacks the other with words. Here its significance is merely that the pericarp of one (the twelve-petalled lotus) is included within that of the other (Sahasrara). Place (Pufa), i.e., the place where the triangle is “/ormed! hy the lines A, Ka, and Tha ” (KZipta-rekham akathadirekhaya). —The sixteen vowels beginning with A form the line Varna, the sixteen letters beginning with Ka form the line Jjeshth&, and the sixteen letters beginning with Tha form the line RaudrI. The Abode of Shakti is formed by these three lines. The Brihat Shrikrama, in dealing with Kamakala, says: “ From the Bindu as the sprouting root (Ankura) She has as¬ sumed the form of letters.” ’ ” The letters Ha, La, and iTsha, which are visible in its corners, give it the character of a Mandala ” (Kona-laks/iita-ha- la-ks/ia-manrfall-bhava-laks/iyam).—In its corners— i.e,, in the inner corners of the aforesaid triangle. The three corners of the triangle are at the apex,* the right and the left. The letters Ha, La, and Ks/ia, which are visible there, give the place the character of a Manciala. One cannot form an adequate conception (Dhyana) of this triangle without knowing it in all its particulars, and that is why other authorities are quoted. This triangle should be so drawn that if one were to walk round it would always be on one’s left. The Shaktananda-taranginI says: “ Write the triangle A-Ka-Tha so that walking outside it is always on one’s left.* Kali Ordhvamnaya: “The Tri-bindu * is the Supreme Tattva, and embodies within itself Brahma, Yis.'mu, and Shiva ___ —--- i * Varnavayava-rupinl. Bindu appears in the form of letters by germinating as a sprout. The letters are sprouts from Bindu : that is, the Universe is evolved from Bindu. * The triangle, it should be remembered, has its apex downward. “ Vamavartena vilikhet. The drawing is made in the direction which is the reverse to that of the hands of a watch. * i.e., the three Bindus considered as one and also separately. THE FIVEFOLD FOOTSTOOL (pIDUKA-PANCHAKA) 495 (Brahmavis/iwu-shivatmakain). The triangle composed of the letters has emanated from the Bindu.” Also; “ The letters A to Visarga make the line Brahma which is the line of Prajapati; the letters Ka to Ta make the most supreme (Paratpara) line of Yishnu. The letters Tha to Sa make the line of Shiva. The three lines emanate from the three Bindus.” Tantra-jivana: “ The lines Rajas, Sattva, and Tamas, sur¬ round the Yoni-Man^Zala.” Also : “ Above is the line of Sattva; the line of Rajas is on the left, and the line of Tamas is on one’s right.” ’ By a careful consideration of the above authorities, the con¬ clusion is irresistible that the letters A-Ka-Tha go in the direction above-mentioned. The Svatantra Tantra says : “ The lines A-Ka-Tha sur¬ round the letters Ha, La and Ksha.” It therefore places the letters Ha, La, Ks7^a within the triangle. It is needless to discuss the matter at greater length. ^ That is, on the left and right of the Yoni or the right and left of the spectator. 496 THE SIX CENTRES AND THE SERPENT POWER Verse 8 In my heart I meditate on the Jewelled Altar (Mampl^/ia), and on Nada and Bindu as within the triangle aforespoken. The pale red ‘ glory of the gems in this altar shames the brilliance of the lightning flash. Its substance is Chit. Commentary The place of the Guru is on the jewelled altar within the triangle. He therefore describes the jewelled altar (Manipi^Tia), “ In my heart ” (HWdi), i.e,, in my Mind (Manasi). “ On the Jewelled Altar and on Ndda and Bindu ” (Nada- bindu-manipi^/iamandalam).—The compound word may be form¬ ed in two ways: Mawipi^/iamawdalam along with Nada and Bindu (Nada-bindubhyam saha), or Nada and Bindu and Mani- pl^^amaccdalam— i.e., all these three. Some interpret this to mean that the MaweZala Manipl^^a is composed of Nada and Bindu. But that cannot be. Nada is white, and Bindu is red; and the pale red glory whereby the Manipi^/^a shames the lustre of the lightning flash is neither red nor white. The Sharadatilaka says : “ This Bindu is Shiva and Shakti,® and divides itself into three different parts ; its divisions are called Bindu, Nada, and Bija.” If this be interpreted to mean, as it ought to be, that Bindu is Para-Shaktimaya, and Bija, Nada, and Bindu, are respectively Fire, Moon and Sun, ^-fj^en Nada being the Moon is white, and BinAu being the Sun is red. Purwananda also speaks “ of Nada afe being white like Baladeva, etc. ‘ Pa^ala. “ Para-Shaktimaya“ Shiva-Shakti-maya. ’ V. 86, Sftat-chakra-nirupana. PLATK xvirj THE FIVEFOLD FOOTSTOOL (p&DUKA-PANCHAKA) 497 The Brihat Shrlkrama also says : “ There was the imperish¬ able Bindu, lustrous (red) like the young Sun.” Now, as one is white and the other red, they can never be the pale red gem. The meaning given by us is therefore correct. The solution is that Nada is below, and Bindu above, and MawipI^Tia in between the two—thus should one meditate. This has been clearly shown in the Gurudhyana in Kankala- malini Tantra : “ Meditate on the excellent Antaratma ' in the (region of the) Lotus of a thousand petals, and above it (Antar¬ atma) meditate on the resplendent throne ® between Nada and Bindu, and on this throne (meditate) upon the eternal Guru, white like a mountain of silver.” “ The pale red glory of the gems in this altar shames the brilliance of lightning ” (Pa<u-tadJit-ka62arima-sparddhamana- manipafalaprabham).—This qualifies Ma«ipii/ia-mandalam. To be “ pa^u ” is to be able to fully do one’s work. Now, lightning wants to display itself. Here the idea is that the pale red lustre of the gems in the Pl^/ia shames the uninterrupted brilliance of the reddish-yellow (Pingala) lightning flash. It is of a pale red colour inasmuch as the Manipii/ia is covered all over with gems. “ Its substance is Chit ” (Chinmayam vapult).—The Chin- may a or Jnanamaya body. The body of Nada, Bindu and Mani- plthB, is Chinmaya or Jnana-maya.* Others interpret it to mean, “ I meditate on the Chinmaya body of the twelfth vowel,^ the Blja of Sarasvatl, which is the Gurumantra.” But that is wrong. The Guru is white, and his Bija is also white; to attribute to it a pale red lustre would be incongruous. ' This Anta.’itma is Hamsa. Unless the words in the text, in the lotus of a thousand petals,” be read Samipye saptami, the view here expressed diners from that adopted by Kalicharana, that Hamsa is in the twelve-petalled lotus. ® Simhasana—lit., lion seat, the seat of the honoured one, the King’s seat. * That is, their substance is pure Chit not in association with Maya. * The Blja of Sarasvatl or Vagbhava Blja is Aim. Ai is the twelfth vowel. 498 THE SIX CENTRES AND THE SERPENT POWER Verse 4 . I INTENTLY meditate on the three lines above it (Mawi- pltho), beginning with the line of Fire, and on the brilliance of Manipl^/ia, which is heightened by the lustre of those lines. I also meditate on the primordial Hamsa,^ which is the all-powerful Great Light in which the Universe is absorbed.® Commentary On Hamsa-pi^/ia, which is within the triangle on Mampi^/ia, between Nada and Bindu, is the place of the Guru. He now wishes to describe Hamsa and the triangle in order that a clear conception of these two may be gained. The meaning of this verse is, shortly, this : I meditate on the prii^rdial Hamsa,® I meditate on the three lines, beginning with the line of Fire, above the place of Mawipl^/ia and also on the glory of the ManipW/ia itself illumined as it is by the light of the three lines of Fire and others. The verb “ I meditate ” occurs once in this verse, and governs three nouns in the objective case. “ I intently meditate ” (Vyamns/iami).—That is, I think with mind undisturbed, excluding all subjects likely to interfere with my thoughts. “ Above it ” (Crdhvam asya)—that is, above Mawiplifea. “ The three lines beginning with the linef^f Fire ” (Huta- bhukshikhatrayam).—This compound word is irjade up according to the rule known as Shaka-parthiva, by which the word Adi, which corner in between two words is dropped. Adi means * That is, the Parailiahamsa which is both Prakriti and Purue/ta. “ Lit., “ Light which devours the Universe.” i.e., the union of Ham and 8ah whereby the Hamsa is formed. THE FIVEFOLD FOOTSTOOL (paDUKX-PANCHAKA) 499 and others The Line of Fire/ which is called the Line Varna, emanates from Vahni Bindu in the South, and goes to the North- East Corner; and the Line of Moon emanates from Chandra Bindu in the North-East Corner, and goes towards the North- West Corner: this is the line Jjeshths,. The Line of Sun emanates from Surya Bindu in the North-West Corner, and reaches Vahni Bindu: this is the Line Raudri. The triangle which is formed by the three lines uniting the three Bindus is Kamakala (Kamakalarupam). The BHhat Shrikrama says : “ She whose form''is letters is coiled up in the Bindu and comes out thereof as a sprouting seed from the South. From there ^ She goes to the Ishana corner (N.-E.). She who thus goes is the Shakti Varna. This is Chitkala Para and the line of Fire. The Shakti which lias thus gone to the Ishana corner then goes in a straight line (that is, to the N.-W.). This line is the line of Jjeshtha,. This, O Parameshvarl, is Tripura, the Sovereign Mistress. Again turning left ® She returns to the place of sprouting. She is Raudri, who by Her union with Ichchha and Nada makes the Shrimgafa.” * The Maheshvari-samhita says : “ Surya, Chandra and Vahni are the three Bindus, and Brahma, Vis/iwu and Shambhu are the three lines.” The Prema-yoga-tarangim, in describing the Sahasrara, quotes an authority which is here cited, clearly showing that the place of the Guru is within this triangle. Within it is the * Here Fire is the origin of life, and is therefore associated with Brahma. Moon is associated with VisAwu. And the Sun spoken of here stands for the twelve suns (Aditya) which rise to burn the world at dissolution (P*’alaya). * Yasmat is according to the reading given in the original. The same passage is quoted elsewhere reading yamyat (from the south) in place of yasmat. ’ Beading vakribhuta punar vame for vyaktibhuya punar vame. * According to another reading, “ By the union of Ichchha and Jnana, Raudri makes the Shrimgata.” The passage above quoted shows that the Kama-kala is a subtle form of KundalinI, more subtle than the A-Ka-Tha triangle. Cf. AnandalaharT, v. 21, where the Suks/ima dhyana of Kundalini is given. 600 tfHE SIX OBNTKBS AND THE SERPENT POWER excellent lightning-like triangle. Within the triangle are two imperishable Bindns in the form of Visarga. Within it, in the void, is Shiva, known by the name of Parama.” ' Shankaraoharya also has shown this clearly in his Anandala- hai^. The Author of the Lalita-rahasya also speaks of the Guru as seated on Visarga. Visarga is the two Bindus, Chandra and Sflrya, at the upper angles of the (down-turned) triangle. “ On the primordial Hamsa ” (Adihamsayor yugam).—Liter¬ ally interpreted it would mean the union of “ the primordial Ham an^ 8a/j. By Adi (first) is implied the Parama-hamsa, which is also known as Antaratma, and not the Jivatma, which resembles the flame of a lamp. The Hamsa here is the combi¬ nation of Prakriti and Purus/^a. In Agama-kalpadruma-panchashakha it is said : “ Hamkara is Hindu, and Visarga is Sa/j. Hindu is Purus^a, and Visarga is PrakWti. Hamsa is the union of Pum (Male) and Praknti (Female). The world is pervaded by this Hamsa.'’ Some interpret “ Asya urdhvam ” to mean “ above Mawi- pli/ia,” and say that the verse means : “ I meditate on the union of thQ^two who constitute the primordial Hamsa above Mawi- pltha.” This is wrong. The KankalamalinI speaks of the Ma/nipitha, as above Hamsa and between Nada and Bindu. So how can these be below Hamsa ? This is impossible. This also shows the impossibility of the reading adopted by some—name¬ ly, Suta-hhuk-shilchd-saJcham * in place of Huta-bhuJc-shikhd- trayam. If this reading were accepted, then the words Urdhvam asya (above it) have no meaning. The interpretation “ I meditate on the union of,” as given above, may, however, be understood * i.e., Parama Shiva. ,rf * i.e., Ham and Sa/i. The union of the two makes Hamsa/i. This is the beginning and end of creation. The outgoing breath (Nishvasa) Ham of the Supreme is the duration of the life of Brahma the Creator (c/. Tavayur mama nishvftsa;*—Prapanchasara Tantra, Ch. I) and Sa/i is the indrawing breath by which creation returns to Praknti. * Huta-bhuk-shikha-sakha—the friend of the flame of Fire. By this is meant Vayu (air). As there is no Vayu in this region, therefore Yayu cannot be above the triangle or above Ma«ipT#?ia. THE FIVEFOLD FOOTSTOOL (paDUKA-PANOHAKA) 601 in the following sense. We have seen that the KankalamalinI speaks of the Hamsa as below the Manipl^/ta, which is between Nada and Bindu. The interpretation mentioned is in great conflict with the view of KankalamalinI. But if Huta-hhuk- shikha-trayam be read as qualifying Hamsa, then the difficulty may be removed. Then the meaning would be: “ Below Manipli^/ta is Hamsa, and pibove it is the triangular Kamakala which is formed by the Hamsa.” ’ “ Which is the all-powerful Great Light in which the Uni-, verse is absorbed ” (Vishva-ghasmara-mahochchidotka^am).—■ “ Bhaks7i ” and “ Ghas ” mean the same thing. The root “ Ghas ” means “ to devour ”, and the roots “ Chid ”, “ Hlad ”, and “ Dip ”, all mean “ to shine ”. The Great Light (Mahochchit) which is the Devourer (Ghasmara) of the Universes: By that is meant that It is all-powerful (Utka^a). Utka^a, which literally means very high, here means very powerful. * Tasya parmatasya, Apparently the sense is that the three Bindus, or Hamsa are below, but that the triangle which they collect¬ ively form, or the Kftmakala, is above, and in this sense the Hamsa is both above and below MawipwAa. 602 THE SIX CENTRES AND THE SERPENT POWER Verse 5 The mind there contemplates the two Lotuses which are the Feet of the Guru, and of which the ruby-coloured nectar is the honey. These two Feet are cool like the nectar of the Moon, and are the place of all auspiciousness. Commentary i Having described the place where the two Lotus Feet of the Guru should be meditated upon, he now speaks of the (Sadhaka’s) union therewith by meditation (Dhyana) on them, in this and the following verse. “ There ” (Tatra)— i.e., in the triangle on the Mawipi#/ta. The meaning of this verse, in short, is: “ The mind there, withifi the triangle on the Maniplf^a, contemplates upon the Lotus Feet of the Guru.” “ Of which the rtiby-coloured nectar is the honey ” (Kun- kumasava-parimarandayo^).—This qualifies” the lotuses ”, Kun- kuma means red, the colour of lac. The excellent nectar which is of the colour of lac is the honey of the Lotus Feet of the Guru. Some read ” Jharl ” for “ Pari ” ; the meaning would then be: ” from which flows like honey the ruby-coloured nectar.” ” Cool nice the nectar of the Moon ” (Indu-makarandashl- talam)— i,e.j they are cool as the nectar-like beams of the Moon. As the beams of the Moon counteract heat, so does devotion to the Feet of the Guru overcome sorrow and suffering. ” Place of all auspiciousness ” (Mangalaspadam).—It is the place where one gets all one desires. The sense is that by devout concentration on the feet of the Guru all success is attained. ; THE FIVEFOLD FOOTSTOOL (pADUKA-PANCHAKA) 503 Vekse 6 I ADOBE in my head the two Lotus Feet of the Guru. The jewelled footstool on which they rest removes all sin. They are red like young leaves. Their nails resemble the moon shining in all her glory. Theirs is the beautiful lustre of lotuses growing in a lake of nectar. Commentary He says here: “I adore the two Lotus Feet of the Guru, resting on the footstool already described in my head.” By adoration here meditation is meant. “ The jewelled footstool on which they rest removes all sin ” (Nishaktamani-paduka-niyamitagha-kolahalam).—This is, all the multitude of sins are removed by devotion to the jewelled footstool which serves as the resting-place of His Feet. Or it may be interpreted thus: “ The footstool which is studded with gems—that is, the Manipi^/ia-mandala which is the foot¬ stool—removes all the multitude of sins. By meditating on the Feet of the Guru as resting on this stool all sins are destroyed.” Or it may be thus interpreted : “ The five footstools with which are inseparably connected the gems (by which are meant the Chintamani-like feet of the Guru) destroy all the multitude of sins.” By meditating first on the fivefold footstool, and then on the feet of the Guru as resting thereon, sin is removed. As the removal of sins is effected by meditation on the fivefold footstool, it is the cause which effects such removal. They are like young Zea«;es ” (Sphurat-kisalayarunam).— That is, the feet of the Guru possess the red colour of uewly opened leaves. The leaves of the Mango and Kenduka^ tree ' Dioapyros glutinosa. THE SIX CENTRES AND THE SERPENT POWER when newly opened are of a red colour, and comparison is made with them. “ Their nails resemble the moon shining in all her glory ” (Nakhasamullasachchandrakam)— i.e., the toe-nails are like so many beautifully shining moons. “ Theirs is the beautiful lustre of lotuses growing in a lake of nectar ■’ (Paramrita-sarovarodita-saroja-sadrochis/iam).—That IS, they have the clear lustre of lotuses growing in a lake of nectar. He means to say that the excellent nectar drops con¬ stantly from the Lotus Feet of the Guru. Purnananda has said the same thing in v. 48 of the S^af-chakra-nirupanam. The excellent nectar is the lake on which the Feet show like lotuses. It has been said that the place of the Guru is between the pericarps of the two Lotuses afore-mentioned. Now, a question may be raised as to whether it is in the pericarp of the twelve- petalled lotus below, or in that of the Sahasrara above. To solve this the following passages are quoted : Bnhat Shrlkrama : “ Then meditate upon the Lotus which with its head downward is above all, and which drops nectar on the Shakti of the Guru in the other Lotus.” Yamala : “ The Lotus of a thousand petals is like a canopy; ‘ it is above all, and drops red nectar.” Gurugita: “ In your own Guru meditate on the Supreme Guru as having two arms in the Lotus whose petals have the letters Ham and Sa/i and as surrounded by all the causes ® of the universe. Although He manifests in all in varying degrees. He is without and beyond the Universe. On His will there are no limitations.® From Him emanates the Light of Liberation. He is the visible embodiment of the letters of the word' Guru.” ' Which is an emblem of supremacy. • i.e., the Avantarakftrawashariras. See S/^a^chakranirupawa, vv. 89 * Svachohhandam atmechchhaya=By His own will He is free. ‘ Of. Mantrarna devata prokta devata gururapim vrvTh“xvn“r THE FIVEFOLD FOOTSTOOL (paDUKA-PANCHAKA) 505 The Shyama-saparya quotes the following: “ The Lotus Sahasrara downward turned, in the head, is white. Its filaments are of the colour of the rising sun; all the letters of the Alphabet are on its petals. In the pericarp of the Sahasrara is Chandra Manc^ala, and below the pericarp is the lustrous lotus of twelve petals which contains the triangle A-Ka-Tha, marked out by the letters Ha, La and Ksha. Meditate there on your Guru who is Shiva, seated on the Hamsa-pifAa which is composed of Mantras.” The above and similar passages indicate that the place of the Guru is in the pericarp of the Lotus of twelve petals. The Kankala-Malini says : “ Meditate on the excellent Antar- atma in the Lotus ' of a thousand petals, and on the shining throne which is between Nada and Hindu, and (on the throne meditate) constantly upon your own Guru, who is like a Moun¬ tain of Silver,” etc. The Yamala says *: “ (Meditate on your Guru) in the Lotus of a thousand petals. His cool beauty is like that of the full moon, and His Lotus hands are lifted up to grant boons and to dispel fear.” The Purashcharana-rasollasa (Ch. VIII) has the following dialogue : “ Shri Mahadeva said ; ‘ There in the pericarp of the wonderful everlasting Lotus of a thousand petals meditate always on your own Guru.’ Shrl-Parvati said : ‘ The head of the Great Lotus of a thousand petals, O Lord, is always downward turned ; then say, O Deva, how can the Guru constantly dwell there ? ’ Shri Mahadeva said : ‘ Well hast thou asked, O Beloved. Now listen whilst I speak to Thee. The great Lotus Sahasrara has a thousand petals, and is the abode of Sadashiva and is full of eternal bliss. It is full of all kinds of delightful fragrance, and is the place of spontaneous bliss."* The head of this Lotus ' Or in the region of the lotus of a thousand petals. * The Commentator does not say from which of the different Yamalas he has quoted this and the passage in the first group. * Sahajfinanda—that is, the bliss springs up itself. This bliss is Svabhava. THE SIX CENTRES AND THE SERPENT POWER is always downward, but the pericarp is always turned upward," and united with KundalinI is always in the form of a triangle.” The Bala-vilasa Tantra has the following : “ Shri DaksMna- murti said: ‘ As you awake in the morning meditate on your Guru in the White Lotus of a thousand petals, the head of which great Lotus is downward turned, and which is decorated with all the letters of the Alphabet. Whithin it is the triangle known by the name of A-Ka-Tha, which is decked by the letters Ha, La and Ks/ta. He of the smiling countenance is on the Hamsa-pl^/ia,® which is in the region of the Chandra Mandala within it (the Sahasrara).' Shri Devi said : ‘ O Lord, how does the Guru stay there when its head is turned downwards ? ’ Shri DaksMnamurti said : ‘ The Chandra Man^Zala in the pericarp of the Lotus of a thousand petals is turned upward; the Hamsa is there, and there is the Guru’s place.’ ” These and similar passages speak of the place of the Guru as in the pericarp of the Lotus of a thousand petals. As there are two distinct methods, one should follow the instruction of the Guru and adopt one of the two in his Sadhana (Annshth&na) . For it has been laid down in the Kulamava • • » Tantra (Ch. XI): “ Beloved Vedas and Tantras handed down tp us by tradition, as also Mantras and usages, become fruitful if communicated to us by the Guru, and not otherwise.” ^ That is, apparently, if we regard that portion of the pericarp^ which is attached to the lotus as its head. The triangle is A-Ka-Tha. ° Eamakala. THE FIVEFOLD FOOTSTOOL (pADUKA-PANOHAKA) 507 Verse 7 This hymu of praise of the Fivefold Footstool was uttered by Him of Five Faces. By (the recitation and hearing of) it is attained that good which is gained by (the recitation and hearing of) all the hymns in praise of Shiva. Such fruit is only attainable by great labour in the Wandering (Sam Sara). Commentary He now speaks of the good gained by reciting and listening to this Stotra. Hymn of jn^aise of the fivefold Footstool ” (Paduka- panchakastotram).—Paduka means a footstool (Padaraksfcana- dhara). The five of these are : (1) The (twelve-petalled) Lotus ; (2) the triangle A-Ka-Tha in its pericarp ; (3) the region of the Nada, Bindu, and MawipT^ilia in it; (4) the Hamsa below; and (5) the triangle on the Manipl^?ia. Or they may be counted thus: (1) The Lotus (i.e., twelve-petalled); (2) the triangle (A-Ka-Tha); (3) Nada-Bindu; (4) the Manipi^/ia Manc^ala; (5) the Hamsa—which is above it and taken collectively form *the triangular Kamakala.’ Stotra is a hymn of praise. This hymn, including the verse which speaks of the benefit to be gained by listening to it, is one of seven verses. ’ These two accounts appear to agree as to the position of the following in the order stated— viz., twelve-petalled Lotus with A-Ka- Tha triangle in which are ManIpW/ia, with Bindu above and Nada below. There remains then to be considered the position of Hamsa and the Kamakala which they form. Both are one and the same, the first being the three Bindus, and the second the triangle; they make (Kamakala), from which emanates (and in this sense forms part of it) the lower A-Ka-Tha triangle (for this Varnamaya). In the second classification the three Bindus and the triangle (Kamakala) which they form are treated as one, and placed above the Ma^ipIf/^a. In the first classification, apparently with a view to gain accordance with the KankAlamalinl Tantra cited under v. 4, the Hamsa and the triangle which they form are taken separately, the first being placed below and the other above MawipI^Aa. TffiB SIX CENTRES AND THE SERPENT POWER “ Uttered hy Him of Five Faces ” (Pancha-vaktrad vinir- gatam).—The Five faces of Shiva as given in the Lingarchana Tantra are: “ On the West * (i.e., back) is Sadyojata; on the North (i.e., left) is Vamadeva; on the South (right) is Aghora; and on. the East (front) is Tat-purusha. Ishana should be known as being in the middle. They should thus be meditated upon in a devout spirit.” Vinirgata means uttered {lit. come out)— that is, uttered by these Five Faces. “ By it is attained that good ” (SAa^amnaya-phalapraptam).— This literally means : “ by it is obtained the fruit of what has been spoken by the Six Mouths.” The Six Faces are the five given above and a sixth concealed one which is below, called Tamasa. This is alluded to in SAadvaktranyasa in the Shiva Tantra thus : “ Om Ham Hrim Aum Hrim Tamasaya Svaha ” ; as also in the meditation (Dhyana) there given, thus: “ The lower face, Nllakanfha, is of the colour caused by the deadly poison Kalakufa.”' 8/[adlamnaya is what has been spoken by these Faces—that is, all the hymns of praise to Shiva. By the fruit of this is meant the benefit gained by reciting or listening to all these Mantras, and practising the appropriate Sadhana. This is what is gained through this hymn. ” It is attainable hy great labour in this Wandering ” (Pra- panohe chatidurlabham).—By Prapancha is meant this Samsara (Wandering or World), comprising the Universe from all effects up to Brahma, and which is shown by Maya. It is difficult of aittainment (Durlabha), as it is the result of manifold merit acquired by the practice of laborious endeavour (Tapas) in previous births. End of the Commentary (TippanI) of the Name of Amala (Stainless), written by Shri Kalicharana on the Padukapanchaka Stotra. > The direction one faces is the East. ® The poison churned out of the ocean and drunk by Shiva. The word means the secret emissary of Death. BOOKS BY SIR JOHN WOODROFFE (“ARTHUR AVALON”) The World As Power: A series of six volumes explaining in simple language the Shakta doctrine that the universe is a manifestation of the Supreme Power, Maha-Shakti, in various aspects such as Mind, Matter, Consciousness, etc. Rs. A. Power As Reality ... 2 0 Power As Life ... 2 0 Power As Mind ... 2 8 Power As Matter ... 2 8 Power As Causality and Continuity ... 2 0 Power As Consciousness .. 5 0 The Great Liberation {Mahdnirvdna Tantra), Second Edition. (With the commentary of Hariharananda Bharati from the MSS. of Raja Ram Mohan Roy). Rs. A. Sanskrit Text only ... 10 0 English translation only ... 20 0 Text and translation ... 25 0 WaYe of Bliss {Anandalaharl) Text, translation and commentary ... 18 Greatness of ShiYa {Mahimnastava of Pushpadanta) Text, translation and commentary ... 1 8 IN THE PRESS Garland of Letters (Studies in Mantra Shdstra) 2nd Edition ... 15 0 Shakti and Shakta Essays on Shakta Tantra Shastra, 4th Edition 25 0 Principles of Tantra {Tantra Tattva) of Shriyukta Shivachandra Vidyaranya Bhattacharya Maho- daya with an Introduction by Shriyukta Barada Kanta Majumdar). Edited by Arthur Avalon. Hymns to the Goddess with introduction and commentary. (Prom the Tantra and other Shastras and the Stotras of Shankaracharya). Isha Upanishad Foreword to new commentary on, by Kaulacharya Sada- nanda with translation and introduction by J. Majumdar. GANESH & CO. (MADRAS) LTD., MADRAS 17, INDIA SOME PRESS NOTICES Mr. Avalon is, so far as I am aware, a newcomer in Oriental Studies, but he makes his entrance therein with ‘ eclat His book brilliantly inaugurates the study of the Tantras, the literature of which occupies a front rank in the religious life of Modern India. —Prof. Sylvain Levi in La Revue Critique Sir John Woodroffe’s works are absolutely indispen¬ sable for all students of this very mixed but widespread and important phase of non-Vedic Hinduism. —G. R. S. Mead in Occult Review It is quite true that hitherto the Tantra Shastra, or body of treatises dealing with the rites, ceremonies, prac¬ tices and doctrine of what we may venture to call Hindu Nature-worship, has hitherto been a closed book to Western scholars, and that Mr. Avalon is doing a very great service for students of comparative religion by making a small part of it accessible. —The Quest The first really important work that I know of on the spirit of any Ritual Philosophy. No thinking Christian theologian, certainly no Catholic, should leave it unread. —Hermann Keyserling in Las Reise Tagehuch Einer Philosophen A magnificent historical and philological record due to the author who has taken on himself with complete success a task which might seem to be thankless but which is in reality fecund, opening for the first time a translation from an enormous and almost unknown branch of Indian Literature. —Masson d’0ursel in Isis In Mr. Avalon these mystic writings have found an enthusiastic exponent and a daring investigator who is determined to disentangle the lofty conceptions of earlier and purer beliefs from much of the misconceptions and misunderstandings which have grown round them by the debasing and sensual rites practised in the name of Tantra. —Madras Mail SOME PRESS NOTICES The present translation (Mahanirvana) is distinguished by its elegance and by the profound and comprehensive knowledge by which it is backed. We heartily congratulate Mr. Avalon on the publication of this fine book and look forward with pleasure to the books he is preparing... Hymns to the Goddess occupies a prominent place among the documents so far published of the history of religions ; for no book has yet been published in any European language which gives us such a deep insight into the mind of the Devi worshipper as this. — Prof. O. Schrader in Theosophist Our first impression was one of amazement and delight. As all students of the Shastras are aware, the Mahanirvana is one of the most important of Hindu philosophical works combined with elaborate ritualism, and its translation, there¬ fore, by a European involved certainly a prodigious amount of study, sympathy and real understanding. Of the Intro¬ duction alone it may be said that for its lucidity, conciseness, directness and for its depth of penetration and insight, it may itself claim to be a standard work on the much-abused Tantras, and the author would have rendered Hinduism indebted if he had done nothing else. It is a powerful literary and philosophical production. —PrabuddhcC Bharat a They deserve a very high rank among the books of their class. The translation is as lucid as it is complete. In its perusal we do not recognise that we are reading a translation at all. We heartily desire that these books should be warmly received by all. — Udbodhan These books, dealing with the secret mysticism and magic of India, are the most interesting which have been published in recent years. —Neue Metaphysische Rundschau The Tantra offers many suggestions to the west in virtue of its accentuation of Will and Power . .. with the advantage derived from a long residence in India the author brings to his work a deep understanding of the language, a comprehensive knowledge of Eastern wisdom lucidly ex¬ pressed, a wide general culture, and a gift of penetrating criticism. —II Nuovo PaesCy Home SOME PRESS NOTICES The merit of having restored the Tantra to its proper splendour is due to Arthur Avalon, a savant who has the unique gifts of deep understanding and philosophic critique. —J. C. Evola in Bilychnis Bevista Mensile di Studi Beligiosi Two very welcome additions to our store of translations from the Sanskrit. ... It was a happy thought on the part of Arthur Avalon to present the chief works of this ancient religion in English dress. — The Nation, New York For the student of religions there is a mine opened for his inquiries, and we may, therefore, welcome with pleasure the announcement that the distinguished English Sans- kritist has decided to continue his work on the Tantras and to publish shortly three new works on the same subject. —Literarisches Zentralblatt fur Deutschland It is an astonishing fact in the History of Indianism— the opening up by one man alone of a literature the most unknown and misunderstood, baffling above all by its strange technicalities. Now there are the elements of a Tan- trik Library which we owe to the courage and knowledge of Arthur Avalon. — Le Message, Paris There is no doubt that the author has done good service to the Tantra Agama and students of philosophy in general by his scholarly contribution which has filled his heart and is a labour of love.— Quarterly Journal of the Mythic Society Most meritorious productions. From what has been said it is clear that Avalon is right that up to now this literature has too often been judged and more often con¬ demned without knowing it, and that the Tantras deserve to become better-known than has been the case hitherto. —Prof. D. M. Winternitz in Ostasiatische Zeitschrift Sir John Woodrofi'e writes with power, knowledge and lucidity—three rare qualities in authorship.— Occult Review One cannot do enough homage to the magnificent series of publications which an English savant under the pseu¬ donym of Arthur Avalon has brought into being,—a pleiad of Tantrik works, texts and translations. One of the most in¬ accessible schools of Indian speculation has thus, thanks to him, been fruitfully explored.— Revue Philosophique, Paris