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

2 So also the Devi Bhagavata Pr. says : “ The Shambhaviis white ; Shrividya, red ; and Shyama, black.” The Yantra of Shrividya is the Shrichakra mentioned. 3 Shan gkaraeharyyagTanth avail (Yol. II), ed. Shri Prasanna Kumara Shastri. The editor’s notes are based on the Commentary cf Achyutananda Svtoi. manang vibhavya adharat paramasbivantang sutrarupang sukshmang kundalining sarvashaktirupang vibhavya sattvarajastamogunasuchakang brahmavishnushivashaktyatmakang suryagnicbandrariipang bindutrayangtasya angge vibhavya adhash chitkalang dhyayet (Comm, to v. 19). The Bindu which is the “ face ” indicates Virinchi ^ (Brahma) associated with the Rajas G-una. The two Bindus which are the “ breasts,” and upon which meditation should be done in the heart, indicate Hari - (Vishuu) and Hara ® (Rudra) associated wdth the Sattva and Tamas Gunas. Below them meditate in the Yoni upon the subtle Ohitkala, which indicates all three Gunas, and which is all these three Devatas/ The meditation given in the Yoginl Tantra is as follows : “ Think of three Bindus above Kala, and then that from these a young girl sixteen years old springs forth, shining with the light of millions of rising suns, illuminating every quarter of the firmament. Think of Her body from crown to throat as springing from the upper Bindu, and that her body from throat to middle, with its two breasts and three belly lines of beauty (Trivali), arise from the two lower Bindus. Then imagine that the I’est of Her body from genitals to feet is born from Kama. Thus formed, She is adorned with all manner of ornaments and dress, and is adored by Brahma, Isha, and Vishnu. Then let the Sadhaka think of his own body as such Kamakala.” ® The Shritattvarnava says : “ The glorious men who worship in that body in Samarasya ® are freed from the waves of poison in the untraversable sea of the world (Sangsara).” ®

1 That is, He who creates, from Vi+rich. ~ He -who takes away or destroys (harati) all grief and sin. ■4 Mukhaiig bindung kritva rajogunasuohakang virincliyatmakarig bindmig mukhang kritva, tasyadho hridayasthane sattvatamogunasuchakang hariharatmakang bindudvayang kuchayugang kritva, tasyadhah j'onigaaatrayasuchikang hariliaravirinchyatmikang sukshmang ehitkalang hakarardhang kritva yonyantargata-trikonakriting kritva dhyayet (iZi.). 5 See p. 199, et seq., Nityapujapaddhati, by Jaganmohaiia Tarkalangkara. ® That i.s equal, feeling; or being one with ; homogeneity; union of Shiva and Shakti. To tlie same effect are the Tantrik works the Shrikrama ’ and Bhuvachiidamani cited in the Commentary to the Ananda-Lahari. The first says : “ Of the three Bindus, 0 Mistress of tlie Devas, let him contemplate the first as the month and in the heart the two Bindus as the two breasts. Then let him meditate upon the subtle Kala Hakarardha in the Yoni.” And the second says ; “The face in the form of Bindn, and below twin breasts, and below them the beauteous form of the Hakaradha.” The three Devatiis Brahma, Vishnu, and Rudra, with their Shaktis, are said to take birth from the letters A, TJ, M, of the Ongkara or Pranava. ^ Ma, as the Prapanchasara Tantra ^ says, is the Sun or Atma among the letters, for it is Bindu. Prom each of these ten Kalas arise.

Verse 8 of the first work translated says that in the Mfiladhiira centre there is the Triangle (Trikona) known as Traipura, which is an adjective of Tripura. It is so called because of the presence of the Devi Tripura within 1 Tatha cha Shrikrame : Bindutrayasya deveshi prathamang devi vakimkang Bindudvayang stanadvandvang hridi sthaue niyojayet. Hakarardhang kalang sukshmang yonimadliye vickintayet. Makhang binduvadakarang Tadadhah kucbayagmakam Tadadhashelia hakarardhang Suparishkritamandalam. The third line of this verse is also printed Tadadhah saparardhimj cha. But this means the .same thing. Sapara is Hakara, as II follows Sa. For further Dhyana.s and mode of meditation, see p. U of the Nityapujapaddhati of Jaganmohana Tarkalangkara. 3 Phetkarini Tantra, Ch. I : , -v i Tebhya eva samutpanna varna ye vishnn-shulinoli Murtayab sbaktisangynkta nebyante tah kra,mena tu. And so also Vislivasara Tantra (see Pranatoshini, 10) : Shivo brahma tatha vishnnrongkare cha pratishthitah Akarash cha hhaved hrahma nkarah saohchidatmakah Makaro rudra itynkta iti tasyarthakalpana. the Ka inside the triangle. This Ka is the chief letter of the Kama Bija, and Kang^ is the Bija of Kumiui, the aspect of Tripnrasundari in the Muladhara. Here also, as the same verse says, there are the three lines Varna, Jyeshtha, and Raudri, and, as the Shatohakra-vivriti adds, lohchha, Jnana, and Kriya.'^ Thus the Traipura Trikoua is the gi’oss or Sthula aspect of that subtle (Sukshma) Shakti which is below the Sahasrara, and is called Kamakala. It is to this Kaminl that in

worship the essence of Japa (Tejorupajapa) is offered, the external Japa being offered to the Devata worshipped in order that the Siidhaka may retain the fruits of his worship.® There ai'e also two other Lingas and Trikonas at the Anfdiata and Ajna centres, which are two of the Knots or Granthis, and which are so called because Maya is strong at these points of obstruction, at which each of the three groups converge. The Traipura Trikona is that, how'ever, in the Muladhara which is the grosser correspondence of the Kamakala, which is the root (Mfila) of all Mantras below the Sahasrara, and which, again, is the correspondence in Jiva of the Tribindu of Ishvarav^^

■ Before, however, dealing in detail with the Sahasrara, the reader will find it convenient to refer to the tables on pp. 143 and 144, which summarises some of the details above given up to and including the Sahasrara. In the description of the Chakras given in this work, no mention is made of the moral and other qualities and things (Vritti) which are associated with the Lotuses in other books, such as the Adhyatmaviveka, * commencing 1 Nityapujapaddhati, p. 80, by Jaganmohana Tarkalangkara. ® See p. 117, Vol. II, of Tantrik Texts, where that Commentary is printed. 3 Nityapujapaddhati, Inc. cit. Quoted in the Dipika to v. 7 of the Hangsopanishad. 1 Ore. knowledg' to), pitile 3Ho] ment), f conceit, d 4 ]VXe prosperit of propr demean 01 by emetic 142 ., ' ' THE, ' SIX G.ENTRES' AND THE SERPENT TW¥.,EE , of the sensoniim— hearing, touch, sight, sinell, taste, and centrally • initiated sensations in dream and hallucination. It is stated that pai'tioular Vrittis are assigned to a particular lotus, because of a connection between such Vritti and tlie operation of the Shaktis of the Tattva at the centre to which it is assigned. That they exist at any pai'ticular Chakra is said to be shown lyy their disappearance when Kundali ascends through the Chakra, Thus the had Vritti of the lower Chakras pass away in the Yogi who raises Kundali above them.

Moral qualities (Vritti) appear in some of the lower Chakras and in the secret twelve-petalled lotus called the Lalana (and in some Tantras Kalii) Chakra, situate above the Vishuddha, at the root of the palate (Talumula), as also in the sixteen-petalled lotus above the Manas Chakra, and known as the Soma Chakra. It is noteworthy that the Vritti of the two lower Chakras (Svadhishthana and Manipura) are all bad ; those of the Anahata centi’e are mixed, ^ those of the Lalana Chakra are predominantly good, and those of the Somachakra wholly so ; thus indicative of an advance as we proceed from the lower to the higher centres, and this must be so as the Jiva approaches or lives in his higher principles. In the twelve-petalled white lotus in the pericarp of the Sahasrara is the abode of Shakti, called the Kamakala, already'^ described. Between Ajna and Sahasrara, at the seat of the Kai’ana Sharira of Jiva, are the Varnavalirupa Viloma Shaktis, descending from Unmani to Bindu. Just as in the tshvara or cosmic creation there are seven creative Shaktis from Sakala Parameshvara to Bindu ; and in the miorocosmio or Jiva creation seven creative Shaktis from ^ with Dambha (arrogance), Lolata (covetousness), Kapatata (duplicity), we find Asha (hope), Cheshta (endeavour), Yiveka (discrimination).

THK CENTEES OB liOTDSES (CHAERA, PADMA) 143 Number Letters Regnant Tattva Goi^oue OF ON AND its OF Petals Same Qualities Tattva Spinal centre of I . '.region ' below I genitalS' va, sha, I Prithivi; cohe- j Yellow s/ia, sa I sion, stimulat- ! ; I ing sense of i i Spinal centre of 1 region above I' the genitals ; ba, blia, j Ap ; contraction, White ma, ya, i stimulating ra, la ;; sense of taste ; Spinal centre of j I region . of ■ the \ \ navel ‘ 1 i il a, d h a, | Tejasj expansion, Red n a, t a, producing heat j I tha, da, and stimulating | dha, na, sight-sense of | i pa, pha i colour and form I Spinal cento of i region of the heart : ka, k h a, i nga-jCha, j chha, 3 a, i iha, nya, Yishuddha Spinal cento of j region of the i 1 throat : Yayu ? general | Smoky m o V e m e n t, | stimulating I sense of touch I the vowels Akasha j space- White a, a., i, i, j giving, stiraui ii,u,ri,ri,i lating sense of I Iri, Irl, e, hearing I

! {li, o, au, ■ ; Cen to of region | between the; eyebrows i h a, a n d Manas (mental | I ks?ia ! faculties) Above the Aina is the causal region and the Lotus of a -^ousainl petals, with all the letters, wherein is the abode of the Supreme Bindu Parashiva. ■ ,v . ^ '■ Sb.apB' ■ ' ' AND ITS Yah ANA ■■■ 'ANB ■■■, ' j Lang on the ; Airavata s elephant ! Gandha (smell) Tattva-; smell (organ of sensation) ; feet (organ of action) Easa (taste) T a 1 1 v a ; taste (organ of sensation) J hand ; (organ of action) Kang on a ram Kudra on a bull Rupa (form and colour ; sight) Tattva ; sight (organ of sensation) ; anus (organ of action) Six-poiiitecl j Yang on an hexagon i antelope Sparsha (touch and feel) Tattva; touch (organ of sensation) ; penis (organ of action) Hang on a •white elephant Shabda (sound) Tattva; hearing (organ of sensation) ; mouth (organ of action) Mahat, the Bukshnia Frakriti called Hiranyagarbha (v. 52) THE CENTRES OB LOTUSES (OHAKBA, PADMa) 145 Kundaliai, who is in the Muladhara, to Bindu, both of which belong to what is called the Anuloma order : ^ so in the region between the Ajna Chakra and Sahasrara, which is the seat of the causal body (Karana Shariraj of Jiva, there are seven Shaktis/ which, commencing with the lowest, ai’e Bindu (which is in Ishvara Tattva), Bodhini, Nada, Mahiinada or Nadanta (in Sadakhya Tattva), Vyapika, Samani (in Shakti Tattva), and Unmani (in Shiva Tattva).

Though these latter Shaktis have a cosmic creative aspect, they are not here co-extensive with and present a different aspect from the latter. They are not QQ.. 0 ^l^ 0 usxve, because the last-mentioned Shaktis are, as here mentioned, Shaktis of the Jiva. Hangsa, Jiva or Kundali is but an infinitesimal part of the Parabindiu The latter is in the Sahasrara, or thousand-petalled lotus, the abode of Ishvara, who is Shiva- Shakti and is the seat, of the aggregate Kundali or Jiva. And hence it is said that all the letters are here twentyfold (60 X 20=1,000). In The Sahasrara are Parabindu, the supreme Nirvana Shakti, Nirvana Kala, Amakala,® and the fire of Nibodhika. In the Parabindu is the empty void (Shunya) which is the supreme Nirguna Shiva.

Another difference is to be found in the aspect of the Shaktis. Whilst the cosmic creative Shaktis are looking outwards and forwards (TJnmukhi), the Shaktis above the Ajna are, in Yoga, looking backwards towards dissolution. The Ishvara of the Sahasrara is not then the creative 1 That i.s, the ordinary as opposed to the reversed (viloma) order. Thus, to read the alphabet as A to Z is anuloma; to read it backwards, Z to A is viloma. In the above matter, therefore anuloma is creation (srishti) or the forward movement, and viloma (nivritti) the path of return. 2 See my Garland of Letters or Studies in Mantra Shastra : Causal Shaktis of the Pranava.” 3 See my Garland of Letters or “ Studies in Mantra Shastra ” : Kalas of the Shaktis.” aspect of Islwara. There He is in the Nirvana mood, and the Shaktis leading up to Nirvana Shakti are “ upward moving ” — that is, liberating Shaktis of the Jiva. These seven states or aspects of Bindumayaparashakti (S. N., V. 40) leading up to Unmani, which are described in this and other Tantrik books, are called causal forms (Karanariipa). The commentary to the Lalita^ apparently enumerates eight, but this seems to be due to a mistake, Shakti and Vyapika being regarded as distinct Shaktis instead of differing names for the third of this series of Shaktis.

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

the working out of the Karma already commenced and not exhausted. He is the possessor of all Siddhi, is liberated though living (Jivanmukta), and attains bodiless liberation (Moksha), or Videha Kaivalya, on the dissolution of his physical body. In the fourteenth verse and commentary thereon of the Anandalahari the Deity in the Sahasrara is described. ^ She is above all the Tattvas. Every one of the six centres represents a Tattva. Every Tattva has a definite number of rays. The six centres, or Chakras, are divided into three groups. Bach of these groups has a knot or apex where converge the Chakras that constitute that group. The names of the groups are derived from those of the Presiding Deities. The following table clearly Name OF Converging Point Name of i Chakra I In Sahasrara the rays are numberless, eternal and unlimited by space. There is another Chandra here ■whose rays are countless and ever-shining. 72') nr, A BrahmaIII granthi 5 j Vishuddhi Akasha 6 i Aina Manas 1 See Pandit R. Ananta Sliastri's Anandalahari, p. 42 et ieq. age within quotation marks is taken from that work. See “Wave of Bliss,’’ by A. Avalon. THE SIX CENTEB;s AND THE SERPENT POWER

“ Lakshmidliara quotes tbe Taittiriyaranyaka in support uf liis commentary, from which we have taken the notes above given. The extracts which he makes from ‘ Bhairava Yamala ’ are very valuable. In discoursing about Chandra, Shiva addresses (vv. 1— 17, Chandrajnanavidyaprakarana) Piirvati, his consort, thus : “ ‘ Welcome, O Beauty of the three worlds, welcome is Thy question. This knowledge (which I am about to disclose) is the secret of secrets, and I have not imparted it to anyone till now. (But I shall now tell thee the grand secret. Listen, then, with attention’;) “‘Shrlchakra (in the Sahasrara) is the form of Parii- .shakti. In the middle of this Ohaki’a is a place called Baiudava, where she, who is above all Tattvas, rests united with Her Lord Sadashiva. 0 Supreme One, the whole Cosmos is a Shrichakra formed of the twenty-hve Tattvas — 5 elements -H 5 Tanmatras-j-lO Indriyas-f- Mind + Maya, Shuddhavidya, Mahesha, and Sadashiva.^ Just as it is in Sahasrara, so cosmically, also, Baindava is above all Tattvas. Devi, the cause of the creation, protection, and destruction, of the universe, rests there ever united with Sadashiva, who as well is above all Tattvas and ever-shining. Uncountable are the rays that issue forth from Her body ; 0 good one, they emanate in thousands, lacs — nay, crores. But for this light there would be no light at all in the universe . . . 360 of these rays illumine the world in

the form of Fire, Sun, and Moon. These 360 rays are made up as follows : Agni (Fire) 118, Sun 106, Moon 136. as well as the microcosm, and give rise to the calculation of time — the Sun for the day, the Moon for the physiology than to correlate them. Indeed, this is for the present a difficult matter. In the first place, the material as regards the latter is insufficiently available and known to us, and those native scholars and Sadhakas (nowadays, probably, not numerous) who are acquainted with the subject are not conversant with Western phy siology, with which it is to be compared. It is, further, possible to be practically acquainted with this Yoga. without knowing its physiological relations, a knowledge of which is not so important as is sometimes supposed. Working in what is an unexplored field, I can only here put forward, on the lines of the Text and such information as I have gathered, explanations and suggestions which must in some cases be of a tentative character, in the hope that they may be followed up and tested by others. It is clear that the Merudanda is the vertebral column, which as the axis of the body is supposed to bear the same relation to it as does Mount Meru to the earth. It extends from the Mula (root) or Muladhara to the neck., It and the connected upper tracts, spinal bulb, cerebellum, and the like, contain what has been described as the central system of spinal nerves (Nadi) and cranial nerves (Shiro-nadi).

The Sushumna, which is undoubtedly a Nadi within the vertebral column, and as such is well described by the ‘books as the principal of all the Nadis, runs along the length of the Merudanda, as does the spinal cord of Western physiology, if we include therewith the filum termmale. If we include thefilum, and take the Kanda to be between the anus and penis, it starts from practically the same (sacro-coccygeal) region, the Muladhara, and is spoken of as extending to the region of the Brahmarandhra,^ or to a point below the

1 SammohaBa Tantra, II, 7, or, accordiog to the Tripnrasarasamuclichaya, cited in v. 1, from the head to the Adhara. twelve-petallecl lotus (v. 1) — tliat is, at a spot below but close to tbe Sahasrara, or cerebellum, where the nerve Ohitrini also ends. The position of the Kanda is that stated in this w'ork (v. 1). It is to be noted, however, that according to the Hathayogapradipika the Kanda is higher up, between the penis and the navel.^ The place of the union of Sushumna and Kanda is known as the “ Knot ” (Granthisthana), and the petals of the Mula lotus are on four sides of this (v. 4). It is in this Sushumma (whatever for the naoment we take it to be) that there are the centres of Prana Shakti which are called Chakras or Lotuses. The spinal cord ends blindly in the ilium terminah, and is apparently closed there. The Sushumnii is said to be closed at its base, called the gate of Brahman ” (Brahmadvara), until, by Yoga, Kundali makes its way through it. The highest of the six centres called Chakra in the Sushumna is the Ajna, a position which corresponds frontally with the space between the eyebrows (Bhriimadhya), and at the back with the pineal gland, the pituitary body, and the top of the cerebellum. Close by it is the Chakra called Lalana, and in some Tantras Kala Chakra, which is situate at the root of — that is, just above — the palate (Talumula). Its position as well as the nature of the Ajna would indicate that it is slightly below the latter.^ The Sushumna passes into the ventricles of the brain, as does the spinal cord, which enters the fourth ventricle.

Above the Lalana are the Ajna Chakra with its two lobes and the Manas Chakra with its six lobes, which it has been suggested are represented in the physical body ^ And not, as I wrote in the Introduction to the Mah§,niryana Tantra, p. Ixii, above it. On further consideration, I think the position ' as stated in the text is correct, though in any case the two are very close together. by tbe Cerebellum and Sensorium I’espectively. The Soma Chakra above this, with its sixteen “petals,” has been said to comprise the centres in the middle of the Cerebrum above the Sensorium, Lastly, the tliousandpetalled lotus Saliasrara corresponds to the upper Cerebrum of the physical body, with its cortical convolutions, which will be suggested to the reader on an examination of the Plate VIII, here given of that centre. Just as, all powers exist in the seat of voliintaiw action, so it is said that all the fifty “ letters ” which are distributed throughout the spinal centres of the Sushumna exist here in multiplied form — that is, 50 x 20. Tlie nectar-rayed moon^ is possibly the under part of the brain, the convolutions or lobes of which, resembling half-moons, are called Chandrakala, and the mystic mount Kailasa is undoubtedly the upper brain. The ventricle connected with the spinal cord is also semilunar in shape.

As above stated, there is no doubt that the Sushumna is situated in the spinal column, and it has been said that it represents the central canal. It is probable that its general position is that of the central canal. But a query may be raised if it is meant that the canal alone is the Sushumna. For the latter Nadi, according to this work, contains within it two others— namely, Vajrini and Chitrini. There is thus a threefold division. It has been suggested that the Sushumna when not considered with its inner Nadis as a collective unit, but as distinguished from them, is the white nervous matter of the spinal cord, Vajrini the grey matter, and Chitrini the central canal, the inner Nadi of which is known as the Brahmanadi, and, in the Shivasanghita, Brahmarandhra.^ But as against such suggestion it is to be noted that v. 2 of this work describes Chitrini See Shiva-Sangluta, II, 6. * Oh. II, V. 18. as being as tine as a spider s thread (Liita-tantuparaeya), and the grej matter cannot be so described, but is a gross thing. We must therefore discard this suggestion, and hold to the opinion either that the central canal is the Sushumna or that the latter is in the canal, and that within or part of it are two still more subtle and imperceptible channels of energy, called Vajrinl and Chitrini. I incline to the latter view.

The true nature of the Ohitrini Nadi is said in V. 3 to be pure intelligence (Shuddha-bodhasvabhava) as a force of Consciousness. As v. 1 says, the three form one, but considered separately they are distinct. They are threefold in the sense that Sushumna, “ who is ti’emulous like a woman in passion,” is as a whole composed of “Sun,” “Moon,” and “Fire,” and the three Gunas. It is noteworthy in this connection that the Kshurika Upanishad,^ which speaks of the Sushumna, directs the Skdhaka “to get into the white and very subtle Nadi, and to drive Pranavayu through it”. These three, Sushumna, Vajrinl, and Ohitrini, and the central canal, or Brahraanadi, through which, in the Yoga here described. Kundalini passes, are all, in any case, part of

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

There remains to be considered the position of the Chakras. Though this work speaks of six, there are, according to some, others. This is stated by Vishvanatha in his Shatchakra-Vivriti. Thus we have mentioned Lalana, Manas, and Soma Chakras. The six here given are the principal ones. Indeed, a very long list exists of Chakras or Adharas, as some call them. In a modern Sanskrit work called “ Advaitamartanda ” the author ^ gives twenty, numbering them as follows : (1) Adhdra, (2) Kuladipa, (B) Vajra or Yajna, (4) Svddhislithdna, (5) Raudra, late Guru of H.H. the Maharaja of Kashmir. The work is printed at Jummoo. THE CfiNTRES OR LOTUSES (CHAKTIA, PADMA) 155 (6) Karala, (7) Galivara, (8) Vidyaprada, (9) Trimuklia, (10) Tripada, (11) Kaladandaka, (12)Ukara, (13) Kaladvara, (14) Karangaka, (16) Dipaka, (16) Anandalalita, (17) Manipnrahi, (18) Nakula, (19) Kalabhedana, (20) Mahotsaha. Then for no appai'ent reason, many others are given witli- <jnt numbers, a circumstance, as well as defective printing, which makes it difficult in some cases to say whether the Sanskrit should be read as one word or two. ^ They are apparently Parama, Padukam, Padam (or Padakampadam), ICalpajala, Poshaka, Lolania, Nadavarta, Hriputa, Kangkalaka, Putabhedana, Mahagranthiviraka, Bandhajvalana (printed as Bandhejvalana), Andhata, Yantraputa (printed Yatra), Vyomachakra, Bodhana, Dhruva, Kalakandalaka, Kraunchabberundavibhava, Damara, Kulapithaka, Kulakolahala, Halavarta, Mahadbhaya, Ghorabhairava, Vishiddhi, Kantham, Uttamam {qusere Vishnddhikantham or Eanthamuttamam), Purnakam, Apia, Kakaputtam, Shringatam, Kamariipa, PCirnagiri, Mahavyoma, Shaktirupa. But, as the author says, in the Vedas (that is, Yogaohudamani, Yogashikba Upanishads, and others) we read of only six Chakras— namely, those italicised in the above list, and described in the works here translated— and so it is said : “ How can there be any Siddhi for him who knows not the six Chakras, the sixteen Adharas, the five Ethers, and three

Lakshas, in his own body ? ” . . . I have already pointed out that the positions of the Chakras generally correspond to spinal centres of the anatomical divisions of the vertebrse into five regions, and it has been stated that the Padmas or Chakras correspond with II am not sure that the author himself was aware of this m all Si. z b.i.g “ r ““ a distinction between the Chakras and Adharas. THE SIX CENTRES AND THE SERl’ENT POWEE various plexuses which exist in the body surrounding those regions. Various suggestions have been here made. The Author of a recent work ^ identifies (commencing with the Muladhara and going upwards) the Chakras with the sacral, prostatio, epigastric, cardiac, laryngeal (or pharyngeal), and cavernous plexuses, and the Sahasi'ilra with the Medulla. In passing it may be noted that the last suggestion cannot in any event be correct. It is apparently based on verse 120 of chapter v. of the Shiva Sanghita.^ But this work does not in my opinion support the suggestion. Elsewhere the Author cited lughtly identifies Mount Kailasa with the Sahasrara, which is undoubtedly the upper cerebrum. The anatomical position of the Medulla is below that assigned to the Ajna Chakra. Professor Sai'kar’s Avork contains some valuable appendices by Dr. Brojendranath Seal on, amongst others, Hindu ideas concerning plant and animal life, physiology, and biology, including accounts of the nervous system in Charaka and in the Tantras.^ After pointing out that the cerebro-spinal axis with the connected sympathetic system contains a number of ganglionic

i “ The Positive Background of Hindu Sociology,’’ by Professor Benoy Kumar Sarkar. ® P. 54 of the translation of Srisha Chandra Yasu, to -which I refer because the author cited does so. The rendering, however, does not do justice to the text, and liberties have been taken with it. Thus, a large portion has been omitted without word or warning, and at p. 14 it is said that Kundalini is “ of the form of electricity There is no warrant for this in the text, and Kundalini is not, according to the Shastra, mere electricity. I cannot too strongly protest against attempts to represent Indian Shastra, not as it actually is, but what some who are concerned with it would like it to be. State accurately what is in the Shastra, and then disapprove of it if you will. ^ Both the work of Professor Sarkar and the Appendices of Dr. Seal are of interest and value, and gather together a considerable number of facts of importance on Indian Geography, Ethnology, Mineralogy, Zoology, Botany, and Hindu Physiology, Mechanics, and Acoustics. These Appendices have since been republished separately as a work entitled ** Positive Sciences of the Hindus THK OEIsTRES OR LOTUSES (OHAKUA, PaDMA) 157

centres and plexuses (Chakras, Padnaas), from which nerves (Nadi, Shira, and Dhainani) I’adiate over the head, trunk, and limbs, the latter says, as regards the ganglionic centres and plexuses constituting the sympathetic spinal system : “ Beginning with the lower extremity, the centres and plexuses of the connected spinal and sympathetic systems may be described as follows ; “ (1) The Adhara Chakra, the sacro-coccygeal plexus, with four branches, nine Angulis (about six inches and a half) below the solar plexus (Kanda, Brahmagranthi) ; the source of a massive pleasurable gesthesia ; voluminous organic sensations of repose. An inch and a half above it, and the same distance below the membrum virile (Mehana), is a minor centre called the Agni-sikha. (2) The Svadhishthana Chakra, the sacral plexus, with six branches (Dalani petals) concerned in the excitation of sexual feelings, with the accompaniments of lassitude, stupor, cruelty, suspicion, contempt.^ (3) The Nabhikanda (coriesponding to the solar plexus, Bhanubhavanam), which forms the great junction of the right and left sympathetic chains (Pinggala and Ida) with the cerebro-spinal axis. Connected with this is the Manipuraka, the lumbar plexus, with connected sympathetic nerves, the ten branches ® of which are concerned in the production of sleep and thirst, and the expressions of passions like jealousy, shame, fear, stupefaction. (4) The Anahata Chakra, possibly the cardiac plexus of the sympathetic chain, with twelve branches, connected with the heart, the seat of the egoistic sentiments, hope^ anxiety, doubt, remorse, conceit, egoism, etc. (5) The Bharatisthana,

Introduction to my first edition of the Mahtairvana 1 antra. * That is, petals. ' « Goddess of Speech (Bharati), THE SIX OENTEES AND THE SERl’KNT POWER the junction of the spinal cord with the medulla oblongata, which, by means of nerres like the pneumogastric, etc., regulate the larynx and other organs of articulation. (6) The Lalana Chakra, opposite the uvula, which has twelve leaves (or lobes), supposed to be the tract affected in the production of ego-altruistic sentiments and affections, like self-regard, pride, affection, grief, regret, respect, reverence, contentment, etc. (7) The sensorimotor tract, comprising two Chakras ; (a) the Ajna Chakra (lit., the circle of command over movements) with its two lobes (the cerebellum) ; and (//) the IManas Chakra, the sensorium, with its six lobes (five special sensory for peripherally initiated sensations, and one common sensory for centrally initiated sensations, as in dreams and hallucinations). The Ajna-vaha Nadis, efferent or motor nerves, communicate motor impulses to the pei’iphery from this Ajna Chakra, this centre of command orer movements ; and the afferent or sensor}’^ nerves of the special senses, in pairs, the Gandhavaha Nadi (olfactory sensory), the Rhpavaha Nadi (optic), the Shabdavaha Nadi (auditory), the Rasavaha Nad! (gustatory), and the Sparshavaha Nadi (tactile), come from the periphery (the peripheral organs of the special senses) to this Manaschakra, the sensory tract at the base of the brain. The Manaschakra also receives the Manovaha NMi, a generic name for the channels along wdiich centrally initiated presentations (as in dreaming or hallucination) come to the sixth lobe of the Manaschakra. (8) The Somachakra, a sixteen-lobed ganglion, comprising the centres in the middle of the cerebrum, above the sensorium ; the seat of the altruistic sentiments and volitional control — e.g., compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, x’esolution, determination, magnanimity, etc. And lastly

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

^ T1i 6 stutlior citBcl rofors to tli6 Tfintrii, ratnakara, and for functions of Ajna-valia NMi and Manovaha Nadi to Shangkara Mishra’s Upaskara.^^^^ ^ ^ THK StX CKXTRES AND THE SEKFEXT I'OWEE Chakra (motor tract at the base of the brain), messages which are thence carried farther down, along efferent nerves, to various parts of the periphery. I may add that the special sensor}^ nerves, together with the Manovaha ISirdi, are sometimes generally termed Juanavaha Nadi — lit., channel of presentative knowledge. There is no difficulty so far. The Manovaha Nadi and the Ajuavaha Nadi connect the sensori-motor tract at the base of the brain (Manas Chakra and Ajna Chakra) with the highest (and special) seat of the soul (Jiva) in the upper cerebrum (Sahasrara), the one being the channel for carrying up the sensory, and the other for bringing down the motor messages. But efforts of the will (Ajnti, Prayatna) are conscious presentations, and the Manovaha Nadi must therefore co-operate with the Ajuavaha in producing the consciousness of effort. Indeed, attention, the characteristic function of Manas, by which it raises sense-presentations to the level of discriminative consciousness, implies effort (Prayatna) on the part of the soul (Atma, Jiva), an effort of which we are conscious through the channel of the Manovaha NMi. But how to explain the presentation of effort in the motor nerves ? Shangkara Mishra, the author of the Upaskara on Kanada’s Sutras, argues that the Nadis (even the volitional or motor nerves) are themselves sensitive, and their affections are conveyed to the sensoriuin by means of the nerves of the (inner) sense of touch (which are interspersed in minute fibrillse among them).

The consciousness of effort, then, in any motor nerve, whether Ajuavaha (volitional motor) or Pranavaha (automatic motor) , depends on the tactile nerves (or nerves of organic sensation) mixed up with it. Thus the assimilation of food and drink by the automatic activity of the Pranas implies an (automatic) effort (Prayatna) accompanied by a vague organic consciousness, which is due to

THE CENTRES OR LOTUSES (CHAKEA, PADMa) 161 the fact that niinute fibres of the inner touch-sense are interspersed Avith the machinery of the automatic nerves (the Pranavaha Nadis).” To a certain extent . the localisations here made must be tentative. It must, for instance, be a matter of opinion whether the throat centre corresponds with the carotid, laryngeal, or pharyngeal, or all three ; whether the navel centre corresponds with the epigastric, solar, or lumbar, the Ajna with the cavernous plexus, pineal gland, pituitary body, cerebellum, and so forth. Por all that is known to the contrary each centre may have more than one of such correspondences. All that can be said with any degree of certainty is that the four centres, above the Miiladhara, which is the seat of the presiding energy, have relation to the genito-excretory, digestive, cardiac, and respiratory functions, and that the two upper centres (Ajna and Sahasrara) denote various forms of cerebral activity, ending in the repose of pure Consciousness. The uncertainty which prevails as regards some of those matters is indicated in the Text itself, which shows that on various of the subjects here debated differing opinion^ have been expressed as individual constructions of statements to be found in the Tantras and other Shastras.

There are, however, if I read them correctly, statements in the above-cited accounts with which, though not uncommonly accepted, I disagree. It is said, for instance, that the Adhara Chakra is the sacro-coccygeal plexus, and that the Svadhishthana is the sacral plexus, and so forth. This work, however, not to mention others, makes it plain that the Chakras are in the Sushumna. Verse 1 speaks of the “ Lotuses inside the Meru (spinal column) ; and as the Sushumna 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 nassane in the Tantrachudamani, erroneoiislv suppose that Susluimnu is outside the Meru. In the same way the Coaimentator refutes the error of those who, relying on the Nigamatattvasara, suppose that not only Sushiiinna, but Ida and Pinggala, are inside the Meru. Verse 2 saj'S that inside Vajiii (which is itself within Sushumna) is Chitrini, on which the lotuses are strung as it were gems, and who like a spider’s thread pierces all the lotuses which are within the backbone. The Author ill the same place combat.s the view, based on the Kalpa Sutra, that the lotuses are within Chitrini. These lotuses are in the Sushumna ; and as Chitrini is within the latter, she pierces but does not contain them. Some confusion is raised by tlie statement in v. 51, that the lotuses are in or on the Brahmantidi.

But by this is meant appertaining to this Nadi, for they are in Sushumna, of which the Brahmanadi is the central channel. The commentator Vishvanatha, quoting from the Msiya Tantra, says that all the six lotuses are attached to the Chitrini Nadi (Chitrini-grathitam). One conclusion emerges clearly from all this — namely, that the Lotuses are in the vertebral column in Sushumna, and not in the nerve plexuses which surround it. There in the spinal column they exist as extremely subtle vital centres of Prunasbakti and centres of consciousness. In this connection I may cite an extract from an article on the “ Physical Errors of Hinduism,”^ for which I am indebted to Professor Sarkar’s work : “ It would indeed excite the surprise of our readers to hear that the Hindus, who would not even touch a dead body, much less dissect it, should possess any anatomical knowledge at all. . . . It is

the Tantras that furnish us with some extraordinary pieces of information concerning the human body. , . . But of all the Hindu Shastras extant, the Tantras lie in the 1 Published in Vol. XI, pp. 436 — 440, of the Calcutta Review. 'I'HE CENTRES OR LOTUSES (OHiKBA, PADMA) greatest obscurity. . . . The Tantrik theory, on which the well-known Yoga called ‘ Shatchakrabheda ’ is founded, supposes the existence of six main internal organs, called Chakras or Padnias, all bearing a special resemblance to that famous flower, the lotus. These are placed one above the other, and connected by three imaginary chains, the emblems of the Ganges, the Yamuna, and the Saraswati. . . . Such is the obstinacy with which the Hindus adhere to these erroneous notions, that, even when we show them by actual dissection the non-existence of the imaginary Chakras in the human body, they will rather have recourse to excuses revolting to common sense than acknowledge the evidence of their own eyes. They say, with a shamelessness unparalleled, that these Padmas exist as long as a man lives, but disappear the moment he dies.” ^ This, however, is nevertheless quite correct, for conscious and vital centres cannot exist in a body when the organism which they hold together dies. A contrary conclusion might indeed be described as “ shameless ” stupidity.® The Author of the work from which this citation is made says that, though these Chakras cannot be satisfactorily identified, the Tantriks must nevertheless have obtained their knowledge of them by dissection. By this he must refer to the physical regions which correspond on the gross plane to, and are governed by, the

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

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

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

In a similar manner other statements as regards these Chakras should be dealt with, as, for instance, those connected with the existence of the “ Petals,” the number of which in each case has been said to be determined by characteristics of the gross region which the particular Chakra governs. The centres are said to be composed of petals designated by certain letters. Professor Sarkar ^ ^ Op. cit^, p. 292. corresponds to each of the senses. It is for this reason that the Tantra correlates sound, form, and colour. Sound produces form, and form is associated with colour. Kundali is a form of the Supreme Shakti who maintains all breathing creatures. She is the source from which all sound or energy, whether as ideas or speech, manifests. That sound Matrika when uttered in human speech assumes the form of letters and prose and verse, which is made of their combinations. And sound (Shabda) has its meaning — that is, the objects denoted by the ideas which are expressed by sound or words. By the impulse of Ichchha Shakti acting through the Pranavayu (vital force) of the Atma is produced in the Muladhara the sound power called Para, which in its ascending movement through other Chakras takes on other characteristics and names (Pasbyantl and iMadhyama), and when uttered by the mouth appears as Vaikhari in the form of the spoken letters which are the gross aspect of the sound in the Chakras themselves (see vv.

10 and 11). Letters Avhen spoken are, then, the manifested aspect in gross speech of the subtle energy of the Shabdabrahman as Kundali. The same energy which produces these letters manifesting as Mantras produces the gross universe. In the Chakras is subtle Shabda in its states as Para, Pashyanti, or Madhyama Shakti, which when translated to the vocal organ assumes the audible sound form (Dhvani) which is any particular letter. Particular forms of energy of Kundali are said to be resident at particular Chakras, all such energies existing in magnified form in the Sahasrara. Each manifested letter is a Mantra, and a Mantra is the body of a Devata. There are therefore as many Devatas in a Chakra as there are petals which are surrounding (Avarana) Devatas or Shaktis of the Devata of the Chakra and the subtle element of which He is the presiding Consciousness. Thus, Brahma.

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

‘case no further explanation is necessary. The four Bhavas, or states of sound, in the human body are so called as being states in which sonnd or mOTeinent is produced or becomes, ewlving from Para 1 Second Edition. See Chapter on Kundallj-oga. Sliakti in the bodj of Jshvara to the gross Vaikhari Shakti in the body of Jiva. As already stated, in the bodily aspect (Adhyatinu) the Kurana Bindu resides in the Miiladhui'a centre, and is there known as the Shakti Pinda^ or Knndalini.''^ Knndali is a name for Shabdabrahman in human bodies. The Achiirvya, s])eaking of Kundalim, says : “ There is a Shakti called Ivundalini who is ever engaged in the work of creating the universe. He who has known Her never again enters the mother’s womb as a child or suffers old age.” That is, he no longer enters the Sangsara or world of transmigration.^ This Karana Bindu exists in a non -differentia ted condition.* The body of Kundali is composed of the fifty letters or sound-powers. Just as there is an apparent evolution ' ^ She is so called because all the Sbaktis are collected or “ rolled into one mass in Her* Here is the Kendra (centre) of all the Shaktis* The Svaehchhanda as also the Sharada say :

Pindang Kundalini-sbaktih Padang bangsah prakirtitah -Rupang bindur ifei khjatang Rfipatitas tu cbinmayab. [Kundalini Shakti is Pinda, Hangsali is Pada ; Bindu is Rupa, but Chinmaya (Chit) is formless.] The first, as potentiality of ail manifested power, is in the Muladhara Chakra ; the second, as Jivatma, is in Anahata, where the heart beats, the life-pulse. Bindu, the causal form body, as Supreme Shakti, is in Ajna, and the formless Consciousness passing through Bindu Tattva manifesting as liangsa, and again resting as Kundalini, is in the Brahmarandhra (see Tika of first Sangketa of Yoginihridaya Tantra). ^ Adhyatmantu karanabinduh shaktipindakundalyMishabdavachyo muladbarasthab (Bhaskararaya, Comm. Lalita, v. 132), 3 “ Shaktib kundaliniti vishvajananavyaparabaddbodyamang - , Jnattvaitbang na punar vishanti Jananigarbhe ’rbhakatvang ^ So’yam avibhagavasthah karanabinduh (ib.). s Vikara or VikHti is something which is really changed, as curd from milk. The former is a Yikriti of the latter. Yivarta is apparent hut unreal change, such as the appearance of what was and is a rope as a snake. The Yedantasara thus musically defines the two terms : Satattvato ’nyathapratha vikara ityudiritah Atattvato ’nyathapratha vivarta ityudahritah. THE CENTRES OR LOTUSES (CHAKEA, PADMa) 171 in tlie cosmic body of Islivara, represented in the seven states preceding from Sakala Parameshvara to Bindu, so thei’e is a similar development in the human body in Kundali, who is the Ishvari therein. There are evolved by this form the following states, corresponding with the cosmic development — viz., Shakti, Dhvani, NMa, Nirodliika, Ardhendu, Bindu.

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

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

dashayto avyaktah sbabdabrabmabhidheyo ravas tatrotpadyate iib,), Bindos tasmad bbidyamanad avyakfcatma rayo ’bbavat, Sa ravab sbrtitisampannaib sbabdabrabmeti giyate {tb.). 3 So’yang ravab karanabindutMatmyapannatvat sarvagnto^ pi vyanjakayatnasangskritapavanavasbat praninang muladbara eva abbivyajyate. Taduktang : Debe’pi muladb are’ stain samudeti samiranab, Sa vyanjayati tatraiva sbabdabrabmapi sarvagam (ib,). Pashyanti speech/ rashyanti, wnicn is Jnankmaka and Bindvatmaka (in the nature of Chit and Bindu), extends from the Muladhara to the navel, or, according to some accounts, the Svadishthana. Next, the Shabdabrahman manifested by the same air proceedii^ as far as the heart, united with the Buddhi, possessing the nature of the manifested Nada and endowed with special (Visheshaspanda) motion, is called ® This is Hiranyagarbha sound, exregion of Pashyantv to the heart, shabdabrahman manifested by the as far as the mouth, developed in the •ticulated and capable of being heard by the the nature of the manifested Bija articulate motion (Spashtatara), is called the Virat state of sound, so plained by the Acharyya : “ That the Muladhara is called Para ; shabdabrahmasityuchyate. Atha pavanenabhivyaktani vi- Madhyama speech tending from the Next,® the same ! same air proceeding throat, etc., ar ears of others, possessing with quite distinct Vaikhari speech.* This is called because it “

This matter is thus ex; sound which first arises in next Pashyanti ; next, when it goes as far as 1 Tad idan<y karanabindvatmakam abbivyaktang vapratishthataya nislipandam tadeva cba para vag r mabbivyajyamanang nishchayatmikaya buddbya > spandaprakasharupanadamayang sat madhyamavagi y y< ^ 3 Atha tad eya vadanaparyyantang tenaiva ^‘*y“r:^^t^hSayo- TU. i., Sh.W. in if pV jcji mentary to the ^ j According to the Saubhagya- derivations: ,.,,wTthe eL) ,• ° or Sndhodaya, Vai — certainly ; kha ^ y, the ' Devi -who is in the 174 THE SfX CENTRES AN0 THB SEHTENT POWER is joined to the Buddhi, it is called ‘ Madbyama This name is derived from the fact that She abides “ in the midst She is neither like Pashyanti nor does She proceed ■outward like Vaikhari, with articulation fully developed. But She is in the middle between these two. The full manifestation is Vaikhari of the man wishing to cry out. In this way articulated sound is produced by air.^ The Nitya Tantra also says: “ The Para form rises in the Muladhara produced by ‘ air ’ ; the same ‘ air ’ rising upwards, manifested in the Svadhishthaua, attains the Pashyanti^ state. The same slowly rising upwards and manifested in the Anahata united with the understanding {Buddhi), is Madhyama. Again rising upwards, and ^appearing in the Vishuddha, it issues from the throat :as Vaikhari.” ® As the Yogakundali Upanishad^ says: ■“ That Vak (power of speech) which sprouts in Pani gives forth leaves in Pashyanti, buds forth in Madhyama, and blossoms in Vaikhari. By reversing the above order sound is absorbed. Whosoever realises the great Lord of Vak the

^ Tadiiktamachiryjaili ^ ^ ^ ^ ^ ^ ^ Muladharat prathaioam adito yasli clia bliavali parakliyah, Pasbchat pasbyanty atha bridayago biiddhiyiig madhyamakbyab, Yyakte vaikbary atba raradisbor asya jaiitob sushumna, Baddbas tasmM. bbavati pavaiiaprerita varDasangjna, (Bbaskararaya, op, giL). 2 Bbaskararaja eifcies Her other name, Utiirna (risen up), and tbe Saubbagya-Sudbodaya^ which says : As She sees all in Herself, and *as She rises (Uttirna above tbe path of action, this Mother is called Pashyanti and UttirBaY)* Muladharat samutpannab parakhyo nadasambbavah. Sa evordbvataya nitab svadbisbtbane vijriinbbitab, Pasbyantyakbyam avapnoti tatbaivordhvang sbanaih shanaih, Anabate buddbi-tattvasameto madhyamabbidhab, Tatba tayordbvang nunnab san visbuddhau kanthadesbatab Vaikbaryakbya ityadi (Bbaskararaya, op. cit.). See also Ch. II, Prapancbasara Tantra, Vol. HI of Tantrik ‘Texts, ed. A. Avalon. THE CENTRES OB LOTOSES (CHAKEA, PADMa) 175- undifferentiated illuminating Self is unaffected by any ■woi*dj be it wiiat it may. Thus, tbongli there are four kinds of speech, grossminded men (Manushyah sthuladrishah) ^ who do not understand the 'first three (Para etc.), think speech to be Vaikhari alone, ^ just as they take the gross body to be the Self, in ignorance of its subtler principles. Shruti says : “ Hence m"en think that alone to be speech which is imperimperfect in so far as it does not possess the first three forms.® Another Shruti also says : ^ “ Four are the trades of speech— those Brahmanas who are wise know them ; three are hidden and motionless ; men speak the

fourth” The Suta Sanghita also says Apada (the mo- tionless Brahman) becomes Pada (the four forms of speech), and Pada may become Apada. He who knows the distinction between Pada® anff^ Apada, he really sees {i.e. himself becomes Brahman).” ® ^ ^ Thus, the conclusions of Shruti and Smriti are that_th< “That” (Tat) in the human body has four division (Para, etc.). But even in the Para form the word Ta Lly denotes the Avyakta with three Gunas, the cans of Para, and not the unconditioned Brahman who i above Avyakta. The word “Tat” transcendental sayings means the uhabdabrahman, X That is, men who see and accept only the gross aspect of thmg The Pada^ or wd.^^s *^^*j2s^in Vup7«oSi entog^s)'? in Ttn’(irhal tSminations) is called Pada.” Again, the Sup (termn tion) has five divisions. ® Bhaskararaya, loc. cit. Islivara endowed with the work of creation, maintenance, and “destruction,” of the UniTerse. The same word also indicates indirectly (Laksbana) the unconditioned or supreme Brahman who is without attributes. The relation between the two Brahmans is that of sameness (Tadatmya). Thus, the Devi or Shakti is the one essence of consciousness (Chidekarasarnpini) — that is, She is ever inseparate from Chit. The relation of the two Brahmans is possible, as the two are one and the same. Though they appear as different (by attributes), yet at The same

upon the difierentiation of the Great Bindu (Mahabindu). This is due in part to the fact that the verses in which the accounts appear are not always to be read in the order of the words (Shabda Krama), but according to the actual order in fact, whatever that may be (Yatha sambhavani)d Nextly, there is some appai’ent variance in the commentaries. Apart from names and technical details, the gist of the matter is simple and in accordance with other systems. There is first the unmanifested point (Bindu), as to which symbol St. Clement of Alexandria says ' that if from a body abstraction be made of its properties, depth, breadth, and length, that which remains is a point having position, from which, if abstraction be made of position,® there is the state of primordial unity. There is one Spirit, which appears threefold as a Trinity of Manifested Power (Shakti). As so manifesting, the one (Shiva-Shakti) becomes twofold, Shiva and Shakti, and the relation (Nada) of these two (Tayor mithah samavayah) makes the threefold Trinity common to so many religions. The One first moves as the Great Will (Ichchha), then as the Knowledge or Wisdom (Jnana) according to which Will acts, and then as Action (Kriya). This is the order of Shaktis in Ishvara. So, according to the Pauranik account, at the commencement of creation Brahma wakes. The Sangskaras

1 As pointed out by the author of Pranatoshini, p. 9, when citing the verse from the Goraksha Sanghita : Ichchha kriya tatba jnanaiig gauri hrahmi tu vaishnavi Tridha shaktih sfchita yatra tatparang 3 yotir Urn iti. ^ According to this account of the Deyas of different Ad haras of Pranashakti upasana the order is (according to sequence of words) . 2 Stromata, Book V, Ch. 11, in Vol. IV, Antenicene Library. So also in “ Les Mysteres de la Croix,” an eighteenth -century mystjoal tork, we read: “Ante omina punctum exstitit ; non mathematioum 3 -mv “ Oarland of Letters or Studies in the Mantrashastra . THE SIX CENTRES ANl' THE SEKCENT POWER then arise in His mind. There ai’ises the Desire to create (Ichchha Shakti) ; then the Knowledge (Jnana Shakti) of what He is aboiit to create ; and, lastly, the Action (Kriya) of creation. In the case of Jiva the order is Jnana, Ichchha, Kriya. For He first considers or knows something. Informed by such knowledge. He wills and then acts. The three powers are, though counted and spoken of as arising separately, inseparable and indivisible aspects of the One. TFherever there is one there is the other, though men think of each separately and as coming into being — that is, manifested in time — separately.

According to one nomenclature the Supreme Hindu becomes threefold as Hindu (Karyya), Hija, Nada. Though Shiva is never separate from Shakti, nor Shakti from Shiva, a manifestation may pi'edominantly signify one or another. So it is said that Hindu is in the natime of Shiva (Shivatmaka) and Hija of Shakti (Shaktyatmaka), and Nada is the combination of the two (Tayor mithah samavayah). These are also called Mahabindu (Parabindu), Sitabindu (White Hindu), Shonabindu (Red Hindu), and Mishrabindu (Mixed Hindu). These are supreme (Para), subtle (Sukshma), gross (Sthula). There is another nomenclature — viz.. Sun, Fire, and Moon. There is no question but that Hija is Moon, that from Hija issues the Shakti Varna, from whom comes Hrahma, who are in the nature of the Moon and Will-Power (Ichchha Shakti).^ Ichchha Shakti in terms of the Gunas of Prakriti is Rajas Guna, which impels Sattva to self-display. This is Pashyanti Shabda, the seat of which is in the Svadhishthana Chakra. From Nada similarly issue Jyeshtha Shakti and Vishnu, and from Hindu Raudri Varna tabbyab samutpanna rudrabrahniaraiDadhipah Sangjnanecbchbakriyatmano vahnindvarka-svarupinab. (Sbarada Tilaka, Cb. I.) THE f'BNTRKS OK LOTUSES (OHAKBA, PADMa) 179 and Rudra, whioli are Madliyarnii and Vaikhari Sbabda, tlie seats of wliicb are tbe Aniibata and Visbuddba Cbakras T-espectively. According to one account ^ Bindu is ‘‘ Fire and Kriya Sbakti (action), and Nada is “ Sun and Jnana Sbakti, wbicb in terms of the Gunas are Tamas and battva respectively Ragbavabbatta, however, in bis Commentary on the Sharada, says that the Sun is Kriya because, like

that luminary, it makes all things visible, and Jnana is Fire because knowledge burns up all creation. When Jiva through Jnana knows itself to be Brahman it ceases to act, so as to accumulate Karma, and attains liberation (Moksha). It may be that this refers to the Jiva, as the former represents the creation of Ishvara. _ In the Yoginihridaya Tantra it is said that Varna an Ichchha Shakti are in the Pashyanti body ; Jnana an ^ JyesMha are called Madhjama ; Krija Shakti is Eaiidn , and Vaikhan is m „ tion of the Bhavas is given in the Sharada ™ follows: the all-pervading Shabdabrahman or KuoMi emanates Shakti, and then follow Dhvani, »»da, Ni dhika, Arddhendu. Binda. Shakti is Chit with Sattva (Paramakashavastha) : Dhvani is Chit with Sattva and Sa.bhS|«S. A,a »d Tatt,...nd.ta. d.o ^ itS followi.g .bows Ibo oorr..pooa»c aooord.ag tolb.tert. Biia (Shakti, Moo», y"**’’ I ShStowtS*,' J,”btM, T‘.b.2Ti.b«»bli*r*. Mistobindn j BSA“'Kri,S, T.».., Sitabindu t Vaikhari, Yishuddha. Kriyashaktis tu Randriyam vaikliari vishvavigia ^ . ^ (Cited Tinder v. 22, Comm. Kamakalavilasa.) 4 Chap. I. * ' , l-'i ^1* '^ 1 ,. • , ' ’ ' » 1 -^' . Rajas (Aksharavastha) ; Nada is Chit with Sattva, Rajas, Tamas (Avyaktavastha) ; Nirodhikri is the same with abundance of Tamas (Tamah-prachuryat) ; Arddhendu the same with abundance of Sattva ; and Bindn the combination of the two. This Bindii is called by the different names of Para and the rest, according as it is in the different centres, Muladhara and the rest. In this way Ktindali, who is Ichchha, Jnana, Kriya, who is both in the form of consciousness (Tejorupa) and composed of the Gunas (Gunatmika), creates the Garland of Letters (Varnamala).

The four Bhavas have been dealt with as coming under Nada, itself one of the following nine manifestations of Devi. Pandit Ananta Shastri, referring to Lakshmidhara’s commentary on v. 34 of Anandalahari, says ; ^ “ ‘ Bhagavati is the word used in the text to denote Devi. One that possesses Bhaga is called a Bhagavati (feminine). Bhaga signifies the knowledge of (1) the creation, (2) destruction of the universe, (3) the origin of beings, (4) the end of beings, (5) I’eal knowledge or divine truth, and (6) Avidya, or ignorance. He that knows all these six items is qualified for the title Bhagavan. Again, Bha=9. “Bhagavati” refers to the nine-angled Yantra (figure) which is used in the Ohandrakalavidya.’ “ According to the Agamas, Devi has nine manifestations, which are : “ 1 . Kala group — lasting from the twinkling of an eye to the Pralaya time. The sun and moon are included in this group. Time. “ 2. Kula group — consists of things which have form and colour. Poem. “ 3. Nama group — consists of things which have Name. Ananta Shastri, op. 72. the centres or lotuses (ohakba, padma) 181 “ 4, Jnana group — Intelligence. It is divided into two branches : Savikalpa (mixed and subject to change) and Nirvikalpa (pure and unchanging). Ohit.^ _

“ 5 Chitba group — consists of (1) Ahangkara (egoism), (2) Ohitta, (3) Buddhi, (4) Manas, and (5) Unmanas Mind. “ 0 Nada group— consists of (1) Raga (2) Ichchha (desire ^ strengthened, or developed desire) (3) Klriti (action, or active form of desire), and (4) Bra j a na (attempt made to achieve the object desired). These correspond, in order, to (1) Para (the first stage of sound emanating from Muladhara), (2) Pashyanh Stacie), (3) Madhyama (the third stage), and (4) \ aikhan (the fourth stage of sound as coming out of the mouth). 7 Bindu group — consists of the six Chakras from^ Muladhara to Ajna. Psychic Essence, the Spiritual Cbem. “ 8. Kala group — consists of fifty letters from Muladhara to Ajna. Keynotes.^* . t, j “ 9. Jiva group — consists of souls in the bondage o, ”^^^*»The Presiding Deities or Tattvas of the four constituent parts of Nada are Maya, Shuddhavidya, Mahesha and Sadfishiva. The Commentator deals with this s^ fully, quoting extracts from is a tLslation of a few lines from Namakalavidya, Deste is a gross thing ^hich comes in with the material wor d. 2 1 cite the passage as written, bat these terms are not clear to m .

fndTctu" he“ .for a long time become food for worms and white ants ” (Ananta Shastri)* a work on phonetics, which will be of interest to the reader : “ ‘ Para is Eka (without duality) ; its opposite is the next one (Pashyanti) ; Madhyaina is divided into two, gross and subtle forms : the gross form consists of the nine groups of letters ; and the subtle form is the sound which differentiates the nine letters. . . . One is the cause, and the other the effect ; and so there is no material difference bet’ween the sound and its gross forms.’ “ Com. ‘ Eka ’ : When the three Grimas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Samya), that state is called Para. Pashyanti is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyama ; the subtle form of this is called Sukshmamadhyama, and the second and gross form is called Sthulamadhyama, which produces nine distinct forms of sound represented by nine groups of letters : vk., 3T (and all the other Towels), (Kavarga, 5 in number), (Cbavarga, 5 ), z (Tavarga, 5 ), ^ (Tavarga, - 5 ), ^ (Pavarga, 5), (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

hmldhara quotes several verses from the Kaula nas, of which the following is one : “‘The blissful Lord is of nine forms. This God is d Bhairava. It is he that confers enjoyment (bliss) liberates the souls (from bondage). His consort is ndabhairavi, the ever-blissful, the Chaitanya. When p two become equal (imite in harmony), the universe Yoga is sometimes understood as meaning the result and not the process which leads to it. According to this meaning of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God. But if Jiva and Pararaatma are really one, there can be no such thing as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samadhi (ecstasy) consists in the realisation that the Jivatma is Paramatma ; and Yoga means, not this realisation, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme, It is thus not a result, but the process^ method, or practice, by which this result is attained. This result is possible, according to Advaita Vedanta, because Chit, as the true being of every Jiva, is not really fettered, but only appears to be so. Were Atma not truly free, Liberation (Moksha) would not be possible. Liberation or Moksha therefore is potentially in the possession of every Jiva. His identity with Paramatma exists now as then, but is not realised owing to the veil of Maya, through which Jivatma and Paramatma appear as separate. As ignorance of the identity of the Jivatma and Paramatma is due to Avidya,

PRACTICE (yoga : laya-krama) the realisation of such identity is ‘ attained by Vidya or Jnana. The latter alone can immediately produce liberation (Sadyomukti). Jnana is used in a twofold sense— namely, Svarupa Jnana and Kriya Jnana. The first is Pure Consciousness, which is the end and aim of Yoga; the second is those intellective processes which are the means taken to acquire the first. Jnana considered as means or mental action (Manasi Kriya) is an intellective process that is the discrimination between- what is and what is not Brahman ; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Brahman wholly and permanently occupies the mind to the displacement of all else. Mind is then absorbed into Brahman or Consciousness, which alone remains ; this is realisation or the attainment of the state of pure consciousness, which is J nana in its true (Svarupa) sense. Liberating Yoga short of perfect Jnana effects what is called Kramamukti — that is, the Yogi attains Sayujya with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devata with whom he is thus united. What the Siddha (complete) JnanayogI or Jivanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahmasayujya. But man is not only intellect. He has feeling and devotion. He is not only these, but has a body. Other processes (Yogas) are therefore associated with and in aid of it, such as those belono-ing to worship (Upasana) and the gross (Sthula Kriyal and subtle processes (Sukshma Kriya) of Hathayoga. % * Mind and body are the instruments whereby the

ordinary separative worldly experience is had. As long, however, as they are so used they are impediments in the way of attainment of the state of pure Consciousness (Chit). For such attainment all screenings (Avarana) of Chit must 1 The Tattva (Rfalitj) is revealed wlien all thought is gone (kular" nava Tantra, IX, 10). ^ Hathajogapradipika, IV, 5 — 7. The same simile is used in the Buddhist Demchog Tanti'a. be cleared away. Yoga therefore is the method whereby mental intellection and feeling sChittavritti) and Pi-fma are first controlled and then stayed.* When the Ohitta, Vritti, and Prana, are .stilled, then (.’hit or Paramatmn stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power iShakti) whence they sprang, of whom they are manifested forms, and who is Herself as Shiva one with Him who is Shiva or Consciousness. Yoga thus works towards a positive state of pure consciousness b\ the negation of the operation of the principle of unconsciousness which stands in the way of its uprising. This pruning action is well illustrated by the names of a bhakti which in this work is variously described as Nibodiku and Xirodhika. The first means the Giver of Knowledge, and the second That which obstructs — that is, obstructs the affectation of the mind by the objective w'orld through the senses. It is by the prohibition of such impressions that the state of pure consciousness arises.

The arising of such state is called Samadhi— that is, the ecstatic condition in which the “ equality ” that is identity of Jivatmii and Paramatina is realised. The experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Sangkalpa). An unmodified state (Samarasatvam) is thus produced which is the natural state (Sahajavastha) of the Atma. Until then there is that fluctuation and modification (Vritti) -which is the mark (jf the conditioned consciousness, with its self-diremption of “ I ” and “ Thou The state of Samadhi is " like that of a grain of salt, which mingled in. water becomes one with it .- It is, in

tlie words of the Kul-arnava 'I'antra, “tnat torm oicoutemplatiou (Dhyana) in wliicli there is neither ‘ here ’ nor ‘ not here,’ in which there is illunaination and stillness as of some great ocean, and which is the Void Itself.” ^ ^ The all-know'ing and venerable Teacher has said, “ One who has attained complete knowledge of the Atma reposes like the still watei’S of the deep” (v. 31). The Maya Tantra defines Yoga as the unity of Jiva and Paramatma (v. 51) ; that by which oneness is attained with the Supreme (Paramatma), and Samadhi, or ecstasy, is this unity of Jiva and Atma (i5.).® Others define it as the knowledge of the identity of Shiva and Atma. The Agamavadis proclaim that tile knowledge of Shakti (Shaktyatmakang jnanam) is' Yo'J-a. Other wise men say that the knowledge of the 1 fT>nvi\r\‘A. Pnrnaha^ is Yosa, and otliers, world),* Niranjana (stainless)/ Jivaninukti (liberation in the body), Hahajavasth a (natural state of the Atina), and Turiya (Fourth State), all mean one and the same thing — that is, the cessation of both mental binctioning (Chitta) and action (Karma), on which there aidses freedom from joy and sorrow and a changeless (Nirvikara) state. This on the dissolution of the body is followed by bodiless (Videhakaivalya) or snpi'eme liberation (Paramamukti), which is the permanent existence of the real state (Svarupayasthanam). Whilst the aim and the end of all Yoga is the same, the methods by which it is attained vary.

There are, it is commonly said, four forms of Yoga, called Mantrayoga, Hathayoga, Layayoga, and Eajayoga.'^ These are all vai’ious modes of practice (Sadhana) whereby the feelings and intellectual activities of the mind (Ohittavritti) are brought into control and the Brahman is in various ways realised (Brahmasakshatkara). .Bach of these forms has the same eight subservients, which are called the ” eight limbs ” (Ashtangga). Each of these has the same aim — namely, spiiutual experience or realisation of Brahman ; they differ, however, as to the means employed and, , it is said, in degree of result. The Samadhi of the first has been described as Maliabhava, of the second as Mahabodha, of the thii’d as Mahsilaya, and by Riijayoga and Jnanayoga, it is said, the liberation called Kaivalyamukti is obtained. ^ This is the Nii'alambapni'i referred to in the Text, 2 Anjana^Mayopadhi fthe Upadhi, or apparently limiting* eoridi- tion produced by or appearance) ; therefore ISTiranjana—destitute of that (Tadrahitam), or Shuddham (pure) — that is, the Brahman, ■Comm, Hathajogapradipika, IV, v. 1. of Yoga will be found in Rajendra Ghose’s “ Sbangkara and Ramanuja”. Mention is also made of a threefold division corresponding to the three Vaidik Kandas, Karma Yoga (Karma Kanda), Bhakti Yoga (Upasana Kanda), Juana or Raja Yoga (Jnana Kanda). Karma Yoga is good action without desire for its fruit. Bhakti Yoga is devotion to God.

It is to be noted, however, that in the estimation of the practitioners of Kundali Yoga it is the highest Yoga in which a perfect Samadhi is gained by the union with Shiva of both mind and body, as hereafter described. In Raja and Jnana Yoga intellective processes are the predominant where they are not the sole means employed. In Mantra Yoga worship and devotion predominate. In Hathayoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha Layayoga there is Kriyajnana. But whereas the Jnana Yogi attains Svarupa Jnana by his mental efforts without rousing Kundali, the Hathayogi gets this Jnana through Kundalini Herself. For Her union with Shiva in the Sahasrara brings, and in fact is, Svarupa Jnana. It will be convenient, therefore, to deal with the general subservients (Ashtangga) which are common to all forms of Yoga, and then follow with an account of Mantra and the lower Hatha Yogas as a preliminary to that form of Layayoga which is tlie subject of this work, and includes* within itself elements to be found both in Mantra and such Hathayogas. The prerequisites of all Yoga are the eight limbs or parts, Yama, Niyama, and others. Morality, religious disposition and practice, and discipline (Sadhana), are essential prerequisites of all Yoga which has as its aim the attainment of the Supreme Experience. Morality (Dharma) is the expression of the true nature of being. The word Dharma, which includes both ethics and religion, but has, also a wider context, comes from the root J-Ari,

“ powers ” (Siddhi) over them, to which different considerations ^ply. Th^is is a part of magic, and not of rejigion. So the uniting of Prana with the Tejas Tattva ia the navel (Agneyidharana mndra) is said to secure immunity from fire. to sustain, and is therefore both the sustainer and the act o! sustaining. The Universe is sustained (Dhnryate) by Dharma, and the Lord who is its Supreme Sustainer is embodied in the eternal law and is the Bliss which its fulfilment secures. Dharma is thus the lavr governing the universal evolution, or the path of outgoing (Pravritti), and involution, or the path of return (Nivritti).^ And only those can attain the liberation to which the latter path leads who by adherence to Dharma co-operate in the carrying out of the universal scheme. For this reason it is finely said, “ Doing good to others is the Supreme Duty ” (Paropakaro hi paramo dharmah). In this scheme the Jiva passes from Shabdavidyii, with its Tapas involving egoism and fruit attained through the » Path of the Gods,” its Karma (rites), wdiich are either Sakama (with desire for fruit) or Nishkama (disinterested), to Brahmavidya (knowledge of the Brahman) or Theosophy as taught by the ITpanishads. This transition is made through Nishkama Karma. By Sakama Karma is attained the “ Path of the Fathers ” (Pitri), Dharma, Artha (wealth), Kama (desire and its fulfilment). But Nishkama Karma produces that purity of mind (Chitta-shuddhi) which makes man competent for Brahmavidya, or Theosophy, which leads to, and in its completest sense is, liberation (Moksba).

It is obvious that before the pure blissful state of the Atma can be attained the Jiva must first live that ordered life which is its proper expression on this plane. 1 This gran4 concept, therefore, is a name for all thoSe laws (of -which religion is but one) which hold the universe together. It is the inherent law of all manifested being. It is thus the Law of Form, which is beyond that is beyond both Dharma or Adharma. As pain follows wrong-doiDg, the Vaisheshika Darshana describes Dharma as “ that by which happiness is attained in this and the next world, and birth and suffering are brought to an end (Mokshadharma) practice (Sadliana; turtners tne actpHsiucij ui. muse <iuaunes which Yoga requires. Indeed, by persevering devotion to the Mother, Samadhi may be achieved. Therefore is it that the Commentator in v. 50 of the fir.st of these works says : “He alone whose nature has been purified by the practice of Yama and Niyama and the like (referring to the Sadhana hereinafter described) will learn from the month of the Guru the means whereby the way to the great Liberation is discovered.” He adds, however, that the practice of Yama and the like is only necessary for those whose minds are disturbed by anger, lust, and other evil propensities. If, however, a man through merit ac(piired in previous births is by good fortune of a nature whicli is free of these and other vices, then he is competent for Yoga without this preliminary preparation.

All forms of Yoga, whether Mantra, Hatha, or Raja, have the same eight limbs (Ashtangga) or preparatory subservients : Yama, Niyama, Asana, Pranayama, Pratyahara. Dharana, Dhyana, and Samadhi.^ Yama is of ten kinds Avoidance of injury to all living creatures (Ahingsa) truthfulness (Satyam) ; restraint from taking what belongs to another, or covetousness (A steyam) ; sexual continent in mind, speech, or body (Brahmacharyya) ; forbearance those who have not attained. For those who have, Niyama, A-sans and the like, are needless. Kularnava Tantra, XI, 28, 29. ® As the Hathayo»apradipika says : “ He who knows Yoga shoul preserve his semen. For the expenditure of the latter tends to deatl the bearing patiently of all things pleasant or unpleasant (Kshama) ; fortitude in happiness or unhappiness (Dhriti) ; mercy, kindliness (Day a) ; simplicity (Arjavam) ; moderation^ in and regulation ^ of diet (Mitahara), suited to the development of the Sattvaguna ; and purity of body and mind (Shaucham). The first form of pmfity is the external cleansing of the body, particularly dealt with by Hathayoga (v. pout) and the second is gained through the science of self (Adhyatmavidya).® Niyama is also of ten kinds : Austerities, such as fasts and the like, in the nature of purificatory actions (Tapah) ; contentment with that which one has unasked (Santosha) ; belief in Veda (Astikyam) charity (Danam)— that is gifts to the deserving of what one has lawfully acquired; worship of the Lord or Mother (Ishvai’apujanam) according to His or Her various forms ; hearing of Shastric conclusions, as by study of the Vedanta (Siddhantavakyashravanam) modesty and shame felt in the doing of wrong actions (Hri) ; a mind rightly directed towards knowledge revealed and practice enjoined by the Shastra. (Mati) ; recitation of Mantra (Japa) ; ‘ and Homa sacrifice

Sadliana tbe heat goes upwards, the penis shrinks, and sexual powers are largely lost. Coition with emission of semen at this stage is likely to prove fatal. But a Siddha regains his sexual power and can exercise it. Bor if fire and the other elements cannot hurt him, what can a woman do? Pi'esumably, however, the dictum cited applies, for continence must in all eases tend to strength and longevity. It may, however, be that the physical perfection assumed negatives the ill effects observed in ordinary men. 1 Yogiyajnavalkya (Oh. I) says: “ 32 mouthfuls for a householder, 16 for a forest recluse, and 8 for a Muni.” 3 Shandilya Up., Ch. I ; see also Mandalabrahmana Up. ^ Which is either spoken (which, again, is loud or soft) or mental (Shandilya Up.). (Hiitam) ^ — that is, religious observances in general (Vrata). The Patanjala Sutra mentions only five Yamas — the fii'st four and freedom from covetousness (Parigraha). Ahiugsil is the root of those which follows. Shauoham, or cleanliness, is included among the Niyama. Five of the latter are stated — namely, cleanliness (Siiaucham), contentment (Santosha), purificatory action (Tapah), study of the Scriptures leading to liberation (Svadhyiiya), and devotion to the Lord (Tshvarapranidhuna).'^

The statement of such obvious truths would hardly be necessary were it not that there are still some who see in Yoga mere “ Shamanism,” feats of breathing, “ acrobatic posturing,” and so forth. On the contrary, no country since the Middle Ages and until our own has laid greater stress on the necessity of the association of morality and religion with all forms of human activity, than India has done.® The practice of Y'ama and Niyama leads to renunciation of, and detachment from, the things of this world and of the next,* arising from the knowledge of the permanent 1 See Ch. I, vv. 16, 17, Hathayogapi-adipikii, and p. 13.S. 2nd vol. of Tantrik Texts, ed. A. Avalon. The Shandilya Up., Ch. I, gives Vrata as the last, wliicli is described as the observance of actions enjoined and refraining from actions prohibited. See also Ch. V, Varaha Up. 2 Patanjali’s Yoga Sutra, Ch. II, 30, 32. Indian Art -, and Indian speculation is associated with religion as was the scholastic philosophy. In modern times in the West, the relevancy of religion in these matters has not been generally considered to be apparent, craftsmanship in the one case and intelligence in the other being usually thought to be sufficient.

and impermanent, and intense desire for and incessant striying after emancipation, wliich characterises him who is Mumukshu, or longs for Liberation. Yama and Niyama are the first two of the eight accessories of Yoga (Ashtanggayoga). These accessories or limbs may be divided into five exterior methods ^ (Bahirangga), chiefly concerned with the subjugation of the body, and three inner methods ^ (Antarangga), or states affecting the development of the mind. Attention is paid to the physical body, which is the vehicle of the Jiva’s existence and activity. Purity of mind is not possible without purity of the body in which it functions and by which it is affected. Purity of mind is here used in the Hindu sense. According to English parlance, such purity merely connotes absence of irregular sexual imaginations. This^ though creditable, particularly in a civilisation which almost seems designed to fan every desire, is yet obviously insufficient for the purpose in hand. Proper thought and conduct in all its forms is but the alphabet of a school in which they are merely the first step to the conquest of greater difficulties to follow. What is here meant is that state of the mind or approach thereto which is the result of good functioning, clear thinking, detachment, and concentration. By these the Manas is freed of all those modifications (Vritti) which enshroud by their illusions the Atma from Itself. It is

Hafchayoga, of whicli they are particular processes. Pratyahara is the restraint of anil subjection of the senses to the mind, which is thereby steadied.’ The mind is withdrawn from the objects of the senses. The mind is by nature unsteady, for it is at every moment being affected by the sight, sounds, anil so forth, of external objects which Manas through the agency of the senses (Indriyas) perceives. It must therefore be detached from the objects of the senses, withdrawn from whatsoever direction it may happen to tend, freed from all distraction, and kept under the control of the dominant self. Steadiness (Dhairya) tlierefore is the aim and result of Pratyahara.® The three processes known as the “ inner limbs ” (Antaranga) — namely, Dharana, Dhyana, and Savikalpa Samadhi — complete the psychic and mental discipline. These are concenti'ation of the mind on an object ; unity of the mind by contemplation with its object ; resulting in the last or consciousness of the object only. The first is the “ holding by ” — that is, fixing the Chitta, or thinking principle, on — a particular object of thought or concentration (Dharana). The mind, having been drawn away from the objects of the senses by Pratyahara, is fixed on one object, such as the Devatas of the Bhiitas, alone. Uniform contemplation on the subject which the Chitta holds in Dharana is Dhyana (meditation). ' Dhyana has been defined to be the state of the Antahkarana (mind) of those wliose Chaitanya holds to and is occupied by the thought of one object, having first

1 See Glieranda Sanghita, Fourth Upadesha; Shandilya Up., Ch. 1 ; Amritanada Up, ; Mandalabrahmana Up., First Brahmaua. The Sharada Tiiaka defines Pratyahara as “the forcible obstruction of the senses wandering over theii^ objects ” (Indriyanang vicharatang visha' yesliu balad aharauam tebhyah pratyahiirah vidhijate). The Shandilya Up. (loc, cit.) speaks of five kinds of Pratyahara, the last of which ivS Dharana on eighteen important points of the body. It is of two kinds : Saguna, or meditation ot a torm (Murti) ; and Nirgnna, in whicli the self is its own object. ® Samadhi has been defined to be the identification of Manas and Atma as salt in water,® that state ii known as one (equal) ® and the “ nectar c (oneness). ® samvit or degrees lesser deg degree, objects, assumes subject of its contemplation. There are in Advaita Samprajnata (Savikalpa) Samadhi nami Prajnaloka, Prashantavahita. ® In — of the mental Vritti is Sachchidananda, kind of Avarana (screening) is cast away, Sakshatkara Brahmajnana passing i. of Peace in which the mind is self exists as the Brahman alone:’ Vnawn fivervthinsr is known Complete Samadhi is thus the state ot ParaPure Consciousness. Of Samadhi there are two in the first of which (Savikalpa) the mind in a gree, and in the second (Nirvikalpa) in a complete continuously and to the exclusion of all other the nature and. becomes one with the

Vedanta three states (Bhumika) of lely, Eitambhara, u “ In the first the content ■ 5 Sachchidananda. There is still The second is that in which every and there is “ into the third state void of all Vritti and the » On which being ” (Yasmin vijnate sarvvam idam f vasya, tat tadrishang obittam aiitan- ^ nf Trisbati, on tbe title oi tlie vijnatam bhavati). Entrance is here made into Nirvikalpa Sainadhi by Rajayoga. These three— Dharana, Dhyana, Savikalpa Samadhi — called Sangyama, are merely stages in the mental effort of concentration, though, as later stated, according to the Hathayoga aspect, they are progressions in Pranayama, each stage being a longer period of retention of Pranad Thus by Yama, Niyama, Asana, the body is controlled ; by these and Pranayama the Prana is controlled ; by these and Pratyahara the senses (Indriyas) are brought under subjection. Then through the operation of Dharana, Dhyana, and the lesser Samadhi (Savikalpa or Samprajnata), the modifications (Vritti) of the Manas cease and Buddhi alone functions. By the further and long practice of dispassion or indiffei’ence to both joy and sorrow (Vairagya) Buddhi itself becomes Laya, and the Y'ogi attains the true unmodified state of the Atma, in which the Jiva who is then pure Buddhi is merged in Prakriti, and the Brahman as salt in the waters of ocean and as camphor in the flame.

Passing then to the processes^ peculiar to the different Yogas, Mantrayoga comprises all those forms of Sadhana in which the mind is controlled by the means of its own object — that is, the manifold objects of the world of name and form (Namarupa). The whole universe is made up of names and forms (Namarupatmaka) which are the objects (Vishaya) of the mind. The mind is itself modified into the form of that which it perceives. These modifications are called its Vritti, and the mind is not for one moment devoid of ideas and feelings. It is the feeling or intention (that is, Bhava) with which an act is done which determines 1 See Yogatattva Upainshad. >-r~Mantrayoga and Hathayoga in the Dharma Prachara Series. (Benares.) The latter in a short compass explain the main essentials o£ each of the four systems. PEAOTIOE (yoga : laya-kbama) its moral worth. It is on this Bhava that both character and the whole outlook on life depend. It is sought therefore to render the Bhava pure. As a man who falls on the ground raises himself by means of the same ground, so to break worldly bonds the first and easiest method is to use those bonds as the means of their own undoing.'- The mind is distracted by Niimarupa, but this Namarupa may be utilised as the first means of escape therefrom. In Mantrayoga, therefore, a particular form of Namarupa, productive of pure Bhava, is given as the object of contemplation.

This is called Sthfila or Saguna Dhyiina of the five Devatas, devised to meet the requirements of different natures. Besides the ordinary “ eight limbs ” (Ashtanga)^ ■cammon to all forms of Yoga, certain modes of training and worship are prescribed. In the latter material media are utilised as the first steps whereby the formless One is by Jnanayoga attained — such as images (Murti),'' emblems (Linga, Shalagraina), pictures (Chitra), mural markings (Bhittirekha), Mandalas and Yantras (diagrams),^ Mudras,® Nyasa.® With this the prescribed Mantra is said (Japa) either aloud or softly only. The source of all Bija-Mantra (Seed-Mantra), the Pranava (Om), or Brahman, is the articulate equivalent of that primal “ Sound ” which issued from the first vibration of the Ounas of Mulaprakriti, and the other Bija-Mantras are the same equivalents

' This is an essentially Tantrik principle. See Kiuamaira, Ch. II. “ Tide ante, p. 192. 3 “ The Deva of the unawakened (Aprahnddha) is in Images ; of the Vipras in Tire ; of the -wise in the Heart. The Deva, of tho^ who know the Atma is evei’jwhere ” (Kularnava Tantra, IX, 44). 0 Beau i u - Eyed 1 Kot in Kailasa, Meru, or Mandara, do I dwell. I am there where the knowers of Kula doctrine are ” {ih., v, 94). ^ See Introduction, Mahanirvana Tantra. “ See Introduction, Mahanirvana Tantra, vastha state. In Mantrayoga the state of Samadhi is called Mahabhava. This is the simplest form of Yoga practice, suited for those whose powers and capacities are not such as to qualify them for either of the other methods. Hathayoga comprises those Sadhanas, or prescribed methods of exercise and practice, which are concerned primarily with the gross or physical body (Sthula Sharira). As the latter is connected with the superphysical or subtle body (Sukshma Sharira), of which it is the outer sheath, control of the gross body affects the subtle body with its intellection, feelings, and passions. In fact, the Sthula PBACTICB (yoga : laya-krama) 201

m ' ■ ■ Dharma), and the respective duties of men and women (Kula Dharma). So the Mantra which is given to the male initiate may not be given to a woman. Nor is the Mantra given to a Brahmana suitable for a Sbudra. The objects of contemplation are Devas and Devis in their various manifestations and concrete symbols, and the Samadhi called Mahabhava is attained by contemplation of and by means of Namarupa. In Hathayoga, on tbe other hand, the question of the fitness or otherwise of a novice is determined from the physical point of view, and rules are prescribed to procure and increase health and to free the body of disease. In Hathayoga contemplation is on the “ Light,” and the Samadhi called Mahabodha is attained by the aid of control of breath and other vital Vayus (Pranayama), whereby the mind is also controlled. As already observed, Asana and Pranayama, which are parts of Hathayoga, are also parts of Mantrayoga. Those who pi'actise the latter will derive benefit from taking advantage of some of the other exercises of Hathayoga, just as the followers of the latter system will be helped by the exercises of Mantrayoga. The word Hatha is composed of the syllables Ha and Tha, which mean the “Sun” and “Moon” — that is, the Prana and Apana Vayus. In v. 8 of the Shatchakranirupana it is said that the Prana (which dwells in the heart draws Apana (which dwells in the Muladhara), and Apana draws Prana, just as a falcon attached by a string is d.rawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body, but when they are in accord they leave it. Both their union or Yoga in the Sushumna and the process leading thereto is called Pranayama. Hathayoga or Hathavidya is therefore the science of the Life-Principle,’

using tnat wora m tne sense or tue variuus lunns oi vital Vayu into wliich Prana is divided. Prana in the bodiof the individual is a part of the Universal Breath (Prana), or the “ Great Breath An attempt, therefore, is first made to harmonise the individual bx’eath, known as Pinda or Vyashti Priina, with the cosmic or collective breath, or the Brahmanda or Samashti Prana. Strength and health are thereby attained. The regulation of the harmonised breath helps to the regulation and steadiness of mind, and therefore concentration. In correspondence with the threefold division Adhyatma, Adhidaiva, Adhibhuta, Mind (Manas), Prana (vitality), and Viryya (semen), ai-e one. Therefore the subjection of Manas causes the subjection of Prana or Vayu and Viryya. Similarly, by controlling Priina, Manas and Viryya are automatically controlled. x\gain, if the Virya is controlled, and the substance which under the influence of sexual desire develops into gross seed,^ is made to flow upwards (Urddhvaretas), control is had over both Manas and Prana. With Pranayama the semen (Shnkra) dries up. The seminal force ascends and comes back as the nectar (Amrita) of Shiva-Shakti. Pranayama is recognised as one of the “ limbs ” of all the (Ashtiingga) forms of Yoga. But whereas it is used in Mantra, Laya and Raja Yoga, as an auxiliary, the Hathayogi as such regards this regulation and Yoga of breath as the chief means productive of that result

1 According to Hindu ideas semen (ShukraJ exists in a subtle form throughout the whole body. Under the influence of the sexual will it is withdrawn and elaborated into a gross form in the sexual organs. To be ilrddhvaretas is not merely to pi^event tbe emission of gross semen already formed but to prevent its formation as gross seed^ and its absorption in the general system. The body of a man who is truly urddhvaretas has the scent of a lotus. A chaste man where gi’oss semen has formed may on the other hand smell like a buck goat. Some Yogis can make both tbe Penis and testes disappear in the pubic arch so that the body has the appearance of that of a woman. PU AGTICE (yoga : laya-keama) 203 (Moksha), which is the comaion'end of all schools of Yoga. This school, proceeding on the basis that the Vritti or modification of the mind always follows Prana,^ and on the sufificiency of that fact, held that by the aid of the union of Ha and Tha in the Sushumna, and the leading of the combined Pranas therein to the Bi*ahmarandhra, Samadhi was attained. Though the reciprocal action of matter and mind is common knowledge, and bodily states influence psychic or mental states as the latter the former, the Hathayoga method is preponderantly a physical one, though the gross physical acts of the preparatory stages of this Yoga are succeeded by Kriyajnana and subtle vital .processes which have Prana as their subject.

Under the heading of gross physical training come provisions as to the place of residence, nyode of life as regards eating, drinking, sexual fnnctionf exercise, and so forth. The practice and exercises connec^Cd with Hathayoga are divided into seven parts or staged— namely, cleansing PRACTICE (yoga: laya-keama) 205 OP cloth (Vasodhauti) pushed into the throat, or swallowed, or by vomiting (Vamanadhauti). Miiladhauti is done to cleanse the exit of the Apanavayu, either with the middle finger and water or the stalk of a turmeric plant. Yasti, the second of the Shatkarma, is twofold, and is either of the dry (Shushka) or watery (Jala) kind. In the second form the Yogi sits in the Utkatasana ^ posture in water up to the navel, and the anus is contracted and expanded by Ashvini Mudra; or the same is done in the Pashohiinottanasana,^ and the abdomen below the navel is gently moved. In Neti the nostrils are cleansed with a piece of string. Lauliki is the whirling of the belly from side to side (see Plate X). In Trataka the Yogi, without winking, gazes at some minute object until the tears start from his eyes. By this the “ celestial vision” (Divya Drishti) so often referred to in the Tantrik Upasana is acquired. Kapalabhati is a process for the removal of phlegm, and is threefold ; Vatakrama, by inhalation and exhalation ; Vyutkrama, by water drawn through the nosti’ils and ejected through the mouth ; and Shitkrama, the reverse pi’ocess.

These are the various processes by which the body is cleansed and made pure for the Yoga practice to follow. A Sana, or posture, is the next, and when the Shatkarma are dispensed with, is the first stage of Hathayoga. Dridhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is j-iifci are postures oi tne DOCiy. ine term is geiierallv described as modes of seating the body. But the posture is not necessarily a sitting one; for some Asanas are done on the belly, back, hands, etc. It is said^ that the Asanas are as numerous as living beings, and that there are 8,400,000 of these; 1,600 are declared to be excellent, and out of these thirty-two are auspicious for men, which are described in detail. Two of the commonest of these are Muktapadraasana^ (the loosened lotus seat), the ordinary position for worship, and Baddhapadmasana.^ Kundaliyoga is ordinarily done in an Asana and Mudra in which the feet press upon the region of the genital centre and close the anal aperture, the hands closing the others — ■ nostrils, eyes, ears, mouth (Yonimudra). The right heel is pressed against the anus and the left against the region of the genital centre and in order to close the aperture of the penis, it is contracted and withdrawn into the pubic arch so that it^is no longer seen. The tongue is turned back in Khechari Mudra so as to close the throat also where these two Mudras are combined.

There are certain other Asanas which are peculiar to the Tantras, such as Mundasana, Chitasana, and Shavasana, in which skulls, the funeral pyre, and a /•ni Sanghita, Second Upadesha. In the Shiva Sanghiia (Oh. 1J.X, vv. b4— 91) eighty-four postures are mentioned, of which four are recommended— dw., Siddhasana, Ugrilsana, Svasbikasana, and t admasana. Another account given me added four more— Baddhapadmasana, Tr ikon asana, Majiirasana, Bhujangasana. _ 2 The right foot is placed on the left thigh, the left foot on the right thigh, and the hands are crossed and placed similarly on the thighs ; the chin is placed on the breast, and the gaze fixed on the tip of the nose (.see also Shiva Sanghita, Ch. I, v. 52), rhe same, except that the hands are passed behind the back, and the right hand holds the right toe and the left hand the left toe. By this, increased pressure is placed on the MiilMhara, and the nerves are braced with the tightening of the body. The position is figured in Plate XYII. . . PEACTICB (yoga : LAYA-KBAMA) corpse/ respectively, form the seat of the SMhalca. These, though they have other ritual and magical objects, also form part of the discipline for the conquest of fear and the attainment of indifference, which is the quality of a Yogi. And so the Tantras prescribe as the scene of such rites the solitary mountain-top, the lonely empty house and riverside, and the cremation ground. The interior cremation ground is thei’e where the Kamik body and its passions are consumed in the fire of knowledge.®

Patanjali, on the subject of xlsana, merely points out what ai’e good conditions, leaving each one to settle the details for himself according to his own requirements. Asana is an aid to clear and collect the thought. The test of suitability of Asana is that which is steady and pleasant, a matter which each will settle for himself. Postin*e becomes perfect when effort to that end ceases, so that there is no more movement of the body.^ The Eajas Guna, the action of which produces fickleness of mind, is restrained. A suitable steady Asana produces mental equilibrium. Hathayoga, however, prescribes a very .large number of Asanas, to each of which a peculiar effect is Shavasadhana the SMhaka si fcs astride on the hack of a corpse (heading the north), on which he draws a Yantra and then does Japa of Mantra with Shodhanyasa and PCija on its head, A corpse is selected as being a pure form of organised matter, since the Devata which is invoked into it is the Mahavidya whose Svariipa is Nirgunabrahman, and by such invocation becomes Saguna. The corpse is free from sin or desire. The only Vayu in it is the Dhananjaya, “ which leaves not even a corpse The Devata materialises by means of the corpse. There is a possession of it (Avesba) — that is, entry of the Devata into the dead4)ody. At the conclusion of a successful rite the head of the corpse turns round, and, facing the Sadhaka, speaks, bidding him name his boon, which may de spiritual or worldly advancement as he wishes. This is part of JSTila Sadhana done by the “ Hero (Yira), for it and Shavasana are attended by many terrors.

^ As the Yogakundali Upanishad says (Oh. HI), the outer burning is no burning at all. 3 Patanjala Yogasutra, 46, 47 (Sthirasukham asanam). ascribed. These are more in the nature of a gymnastic than an Asana in its sense of a seated posture. Some forms of this gymnastic are done seated, but others are not so, but standing upright, bending, lying down, and standing on the head. This latter is Vrikshasana. Thus, again, in Ohakrasana the Yogi stands and bends and touches his feet with his hand, a familiar exercise, as is also Vamadakshinapadasana, a kind of goose step, in which, however, the legs are brought up to right angles with the body. These exercises secure a fine physical condition and freedom from disease.^ They also bring different portions of the body into such a position as to establish a direct contact of Prana-vayu between them. They are also said to assist in Pranayama, and to help to effect its object, including the rousing of Kundalini. The author of the work last cited says ^ that as among the Niyamas the most important is Ahingsa, and among Tamas Mitahara, or a moderate diet (a significant choice), so is Siddhasana (in which the Muladhara is firmly pressed by the heel and the Svadhishthana region by the other foot) among the Asanas. (See Plates XI, XII). Mastery of this helps to secure the Unmani Avastha, and the three Bandhas (v. 'post) are achieved without difficulty.

Sthirata, or fortitude, is acquired by the practice of the Madras.® The Mudra dealt with in works of Hathayoga are positions of the body. ^ They are gymnastic, health-giving, and destructive of disease and of death, i See Oh. II of Gheranda Saoghita, and Hathajogapradipika, I, vv. 19 — 35 ; Shandilya Upanishad, Oh. I. a Ch. 1, V. 39. ^ According to the Commentarj on the Hathayogapradipika (Ch. lY, Y. 37), Mudra is so called because it removes pain and sorrow (Mudrayati klesham iti mudra). See my Introduction to Mahanirvana Tantra, 1st Ed. CXXYII and Oh. Ill of Ghei^anda Sanghita. ^ Gheranda Sanghita, Third Upadesha. -■ PBAOTIOJ') (yoga : mya-kbama) . 209 such as the Jalandhara ^ and other Madras. They also preserve from injury by fire, water, or air. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body, Siddhi is by their means attained. The Mudra is also described as the key for opening of the door of Kundalini Shakti. It is not (as I undei stand it) that all keys are necessarily to be employed in each case, but only such as are necessary to accomplish the purpose in that particular case; what is necessary in one case may not be necessary in another. The Gheranda banghita describes a number of Madras, of which (with the eight Asanas mentioned at p. 205) ten are said to be of importance in Kundali Yoga, of which Khechari is the chief as Siddhasana is chief amongst Asanas.

In Yonimudra, the Yogi in Siddhasana stops with his fingers the ears, eyes, nostrils, and mouth, so as to shut out all external impressions. As already stated he presses with his heel the Sivani or* centre of the perinseum closing the anal aperture and withdrawing the penis into the pubic arch (See Plate XV). He inhales Pranavayu by Kakinimudra/ and unites it with Apanavayu. Meditating in their order upon the six Chakras, he arouses the sleeping Kulakuudalini by the Mantra " Hung Hangsah With “ Hang,”

1 Ihid., V. 12. *The lips are formed to resemble the beak of a crow and the air gently drawn in (Gheranda Sans'hita, III. 86, 87). ’ ' T he* w- js Kavaeba Bija=.“May I be protected. .Hung stands for Kama (desire) and Krodha (anger) Kama here means creative .will (Srishti), and Krodl, a its rever.se or dissolution (Laya). So-called “ angry ” Devata.s are not angry in the OTdiiiary sense, bufc are tlien in that aspect in which they are Lords of Dissolution, an aspect which seems angry or terrible to the worldlyminded. _ It is .said of the Taraniantra that the Hung in it is the sound of Ohola lake to the west of Meru what tune bhe manifested Hang.sah=:Prakriti (Sah ) and Paiusha (Hang) or Jivatma. J his Mantra is used in taking Kundalini np, and bo ham (He I am) in brmguig Her down. Hang also=Snn (Suryya), and Sah==Moon (Inda)=Kama=Ichchha. • ■ • ' ^ or the Sun, heat is produced, and this heat is made to play on Kundali Shakti. By “ Sah ” the Kama or will (Ichchha) is made active. The vital air (Vayu) in the Muladhara is in the form of both Moon and Sun (Somasuryyarupi). With “ Hangsah ” She is roused, Hang rousing Her with h:b heat, and Sah lifting Her upwards. He raises Her to the Sahasrai’a ; then deeming himself pervaded with the Shakti, and in blissful union

(Sanggama) with Shiva, he meditates upon himself as, by reason of that union, Bliss Itself and the Brahman.^ Ashvinimudra consists of the repeated contraction and expansion of the anus for the purpose of Shodhana, or of contraction to restrain the Apanavayu in Shatchakrabheda. Shaktichalana employs the latter Mudra, which is repeated until Vayu manifests in the Sushumna. Shaktichalana is the movement of the abdominal muscle from left to right and right to left; the object being to arouse Kundalini by this spiraline movement. The process is accompanied by inhalation and the union of Prana and Apana whilst in Siddhasana.®

Yoni Mudra is accompanied by Shaktichalana Mudra,® which should be well practised first before the Yoni Mudra is done. The rectal muscle is contracted by Ashvini Mudra Until the Vayu enters the Sushumna, a fact which is indicated by a peculiar sound which is heard there.^ And with the Kumbhaka the Serpent goes upwards to the Sahasrara roused by the Mantra “ Hung Hangsah The Yogi should then think himself to be pervaded with Shakti and in a state of blissful union (Sanggama) with Shiva. He then contemplates : “ I am the Bliss Itself,” “ I am ^ Gheranda Sangtita, Third Upadesha. 2 Ibtd., vY. 37, 49, 82. 3 Ibtd., Ill, vv. 49—61. * Hathayogapradipika, Commentary to Ch. 11, v. PEAOTIOE (yoga: IAYA-KRAMa) 211 the Brahman”.! Mahamudra* and Mahavedha are done in conjunction with Mahabandha, already described. In the first the Yogi presses the Yoni (Muladhara) with the left heel, and, stretching out the right leg, takes hold of the two feet with both hands. (See Plate XVI). Jalandhara Bandha is then done. When Kundalini is awakened, the Prana enters the Sushumna, and Ida and Pinggala, now that Prana has left them, become lifeless. Expiration should be done slowly, and the Mudra should be practised an equal number of times on the left and right side of the body. This Mudra, like other Hathayoga Madras, is said to ward off death and disease. In Mahavedha '■> the Yogi assumes the Mahabandha posture, and, concentrat-

2 Gheranda Sanghita, Ilf. 37—42. The Yoni Mudi detaclies the Manas from the objective world,” is descri Com, to V. 86 of work here Erst translated, 'post. ^ Ib.. V. 25 et scq. ^ See as to this tapping Plate IX which shows the posi gx'oiind before or after it has been tapped. »XA THE SIX-'. CfiN'TBBS .AN’Dv THK SKEPHNr POWER The Kheohari Mndra,^ which, as well as the Yoni Mudra, is referred to in the text translated, is the lengthening of the tongue until it reaches the space between the eyebrows. It is then turned back in the throat, and closes the exit of the breath previously inspired. The mind is fixed in the Ajna * until with Siddhi this “path of the upward Kundali ” (IJrddhvakundalini) conquers the whole universe, which is I’ealised in the Yogi’s body as not different from Atma.^ It is said that sometimes the /raswim is cut but others can do the Mudra without doing a physical injury which interferes with the putting out and withdrawing the tongue without manual help. In Shambhavi Mudra is the mind kept free from Vritti or functioning in Siddhasana. The term Mudra also includes ^ what are called Bandha (bindings), certain physical methods of controlling Prana. Three important ones which are referred to in the texts here translated are Uddiyana, Mula and Jalandhara. ^ (See Plates XI, XII, XIV.) In the first the lungs are

nioves in Kha fAkaslia^. and thft fioncrnA ■prmo’lr fVnc ; ' PBaOTWE (tDGA t- ,7,ATA5-K'EAMa) . ■ 21S 'emptied by a strong expiration, and drawn against the upper part of the thorax, carrying the diaphragm along with them, and Prana is made to rise and enter the Sushnmna. Through Mulabandha (see Plate XIV) the Prana and Apana unite ^ and go into the Sushnmna. Then the inner “ sounds ” ai’e heard — that is, a vibration is felt and Prana and Apana, uniting with Nada of the cardiac Auahata Chakra, go to^the heart, and are thereafter united with Bindu in the Ajna. In Mulabandha the perinael region (Voni) is pressed with the foot, the rectal muscle contracted (by Ashvini Mudra), and the Apana drawn up.* The natural course of the Apana is downwards, but by contraction at the Mfxladhara it is made to go upwards through the Sushumna when it meets Prana. When the latter Vayu reaches the region of fire below the navel,® the fire becomes bright and strong, being fanned by Apana. The heat in the body then becomes very powerful, and Kundalini, feeling it, awakes from Her sleep “just as a serpent struck by a stick hisses and straightens itself Then it enters the Sushumna. Jalandhara Baildha is done by deep inspiration and then contraction of the thoracic region (wherein is situated the Vishuddha Chakra), the chin being held firmly pressed against the root of the neck at a distance of about four fingers (Anguli) from the heart. This is said to bind the sixteen Adharas, or vital centres, and the nectar (Piyusha) which flows from

^^The Shaadilya Up., Oh. I, deBaes Pranjivama to be tlio union of Prana and Apana, Il^^ada and Hindu are thus united. s See Agaiuaknlpadruina, cited in notes to S.K., v. ^0, pos^, comm., and Dhyanabindu Up. The Yogakundali Up., Ch. 1, says that the downward tendency of Apana is forced up by bending down. 3 Vahner ruandalang trikonang iiabher adhobhage (Hathayogapradipika, v. 66). ^ See Commentary, posi, v. 38, , A the cavity above the palate,^ and is also used to cause the breath to become Laya in the Sushumna. If the thoracic and perinaeal regions are simultaneously contracted, and Prana is forced downward and Apana upward, the Vayu enters the Sushumna.^ This union of the three Nadis, Ida, Pinggala and Sushumna, may be also effected by the Mahabandha,* which also aids the fixation of the mind in the Ajna. Pressure is done on the perinmal region between the anus and penis with the left heel, the right foot being placed on the left thigh. Breath is inspired and the chin placed firmly on the root of the neck that is top of the breast'bone as in Jalandhara, (see position in plate XVI) or alternatively the tongue is pressed firmly against the base of the front teeth ; and while the mind is centred on the Sushumna the Vayu is contracted. After the breath has been restrained as long as possible, it should be expired slowly. The breath exercise should be done first on the left and then on the right side. The effect of this Bandha is to stop the upward course of the breath through all the Nadis except the Sushumna.

As the Dhyanabindu Upanishad says, the Jiva oscillates up and down under the influence of Prana and Apana and is never at rest, just as a ball which is hit to 1 The “Moon” is situate in the palatal region near the Ijna. Here is the Somachakra under the Ajna, and from the Somachakra comes a stream of nectar which, according to some, has its origin ahove. It descends to the “Sun” near the navel, which swallows it. By the process of Viparitakarana these are made to change positions, and the mternal Bre ( Jatharagni) is increased. In the Viparita position the Yogi stands on hi,s head. * Hathayogapradipika, II, vv. 46, 47 ; Yogatattva Up., Dhyanabmdn Up. Yogakundali Up. (Gh. I) says that the contraction of the upper part of the body is an impediment to the passage of the Vayu upwards. ® Dhyanabindu Up., ib., Ill, v. 19, done in conjunction with Mahamudra and Mahavedha, described post-, ib., v. 25, and Yogatattva Upanishad. PEAOTICE (yoga: LArA-KBAMA) 215 the earth with the palm of the hand uprises again or like a bird which, tied to its perch by a string, flies away and is drawn back again. These movements, like all other dualities, are stayed by Yoga, which unites the Pranas.

When the physical body has been purified and controled, there follows Pratyahara to secure steadiness (Dhairya), as already described. With this the Yogi pasi3es from the physical plane, and seeks to acquire the equipoise of, and control over, the subtle body. It is an advanced stage ni which control is acquired over both mind and body. Prom the fifth or Pranayama arises lightness (Laghava) —that is, the levitation or lightening of the body. The_ air which is breathed through the mouth and nostrils IS material air (Sthula Vayu). The breathino- is a manifestation of a vitalising force called Prana Vayu"’ By control over the Sthula Vayu the Prana Vayu (Sukshma Vayu or subtle air) is controlled ; the process concerned With this is called Pranayama. Pranayama is frequently translated “ breath control ” Having regard to the processes employed, the term is not altogether inappropriate if it is understood that “ breath ” means not only the Sthula but the Sukshma Vayu. But the word does not come from Prana (breath) and Yama (control), but from Prilna and Ayama, which latter term according to the Amarakosha, means length, ifising, extensity, expansion d in other words, it is the process whereby the ordinary and comparatively slight manifestation of Prana is lengthened and strengthened and developed. This takes place firstly in the Prana as it course.s in Ida and Pinggala, and then by its transference to the Sushumna, when it is said to bloom (Sphurati) * or to display itself in

parinfiho vishalata (Amarakosha Dic- ^ Comm. Hathayogapradipika, III, v. 27. ' ’ ’ * ^ t i ^ V'>' ' f I '' i 'I its fulness. When the body has been purified by constant practice, Prana forces its way with ease through Sushumna in their middle. ^ From being the small path of daily experience, it becomes the “ Royal Road ” which is the Sushumna. Thus, Suryabheda Kumbhaka is practised until Prana is felt to pervade the whole of the body from head to toe ; Ujjayi until the breath fills the body from throat to heart ; and in Bhastra the breath is inhaled and exhaled again and again rapidly, as the blacksmith works his bellows. The breath is controlled only in the sense that it is made the subject of cei’tain initial processes. These prooe.sses, however, do not control in the sense of confine, but expand. The most appropriate term, therefore, for Pranayama is " breath control and development,” leading to the union of Prana and Apana. Pranayama is first practised with a view to control and develop the Prana. The latter is then moved into Sushumna by the stirring of Kundalini, who blocks the entry (Brahmadvara) thereto* With the disappearance of Prana therefrom, Ida and Pinggala “ die,” ® and the Prana in Sushumna by means of the Shakti Kundalini pierces the six Chakras which block the passage in the Brahmanadi, and eventually becomes Laya in the Great Breath which is the final end and aim of this process.

Pranayama ^ should be practised according to the instructions laid down by the Guru, the Sadhaka living on a iShaiidilya Up., Ch. I. 2 pranasya filiunyapadavi tatlia rajapatbayate (ib,, vv. 2, 3). ^ That is, they are relaxed and devitalised, as every part of tbe body is from which the Prana Shakti is withdrawn. ^ The Shandilya Up., Ch. I, says : ‘‘As lions, elephants, and tigers, are gradually tamed, so also the breath when rightly managed conies under control ; else it kills the practitioner.” It should not, therefore, be attempted wn'thout instruction. Many have injured themselves and some have died through mistakes made in the processes, which, must be adapted to the needs of each person. Hence the necessity for an experienced Guru. : PEAOTIOE (rOGA: lArA-KBAMA) 217 nutritious but moderate diet, with his senses under control. As already stated, mind and breath react upon one another and when the latter is regulated so is the mind, and theretore rhythmic breathing is sought. This Prauayama is said to be successful only when the Nadis are purified, for unless this_ is so the Prana does not enter the Sushumna. » ihe Yogi, assuming the Pad inasana posture, inhales ( uraka) and exhales (Rechaka) alternately through the left (Ida) and right (Pinggala) nostrils, retaining the breath meanwhile (Kumbhaka) for gradually increasing periods, ihe Devatas of these elements of Pranayama are Brahma udra, and Vishnu.^ The Prana enters Sushumna, and if retained sufficiently long goes, after the piercing of the Iffiakras, to the Brahmarandhra. The Yoga manuals speak of vanous forms of Pranayama according as commencement IS made with Rechaka or Puraka, and accordina- 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 bushumna ; and Kevala, in which the breath is restrained without Puraka and Rechaka.^ Then tliere are others which cure excess of Vata, Pitta, and Kapha, ^ and the diseases arising therefrom; and Bhastrii, which is an important Kumbhaka, as it operates in the case of all three Doshas,^ 1 Hathayogapradipika, Ch. 11. vv. 1—6 fsee d ex-vr!:,- nf Introdnction to the Mahanirvana Tantra). ^ ^ ^ ““ °P'. V*™!. Up., Ch. V. K-r,r,aT-‘® Shandilya Up., Ch. I, says that by Kevala the knowledo-e of Knndali arises, and man becomes tJrddhvaretas—that is his seminal goes upward instead of developing into the gross seed which ia thrown by Apana downwards. Bindu (seminal LerS) must L Oh! rToglklSii ’“k “ita, Vol.IIl7p. P'^^P^ne'iasara Tantra, Tantrik Texts, . .'V 'I'fe.'l: I. 'J'-ii!-';-' • ■ ' ; t *1 ; and aids the Prana to break through the three Granthis, which are firmly placed in the Susbumna.^ It will be observed that all the methods previously and subsequently described practically subserve one object, the making of the Prana enter Sushumna, and then become Laya in the Sahasrara after the Prana Devata Kundalini has pierced the intervening Chakras ; for when Prana flows through the Sushumna the mind becomes steady.

When Chit is absorbed in Sushumna, Prana is motionless.’^ This object colours also the methods Pratyahara, Dharana, Dhyana, and Samadhi ; for whereas in the Rajayoga aspect they are various mental processes and states, from the Hathayoga point of view, which is concerned with “ breathing,” they are progressions in Pranayama. Therefore it is that some works describe them differently to harmonise them with the Hatha theory and practice, and explain them as degrees of Kumbhaka varying according to the length of its duration.® Thus, if the Prana is retained for a pai'ticular time it is called Pratyahara, if for a longer time it is called Dharana, and so on until Samadhi is attained, which is equivalent to its retention for the longest period.^

All beings say the Ajapa Gayatri,® which is the expulsion of the breath by Hangkara, and ’ its inspiration by Sahkara, 21,600 times a day. Ordinarily the breath goes forth a distance of 1 2 fingers’ breadth, but iji singing, eating, walking, sleeping, coition, the distances are 16, 20, 24-, 30, and 36 breadths, respectively. In violent exercise these distances are exceeded, the greatest distance being ^ Hathayogapradipika, II. 44 — 75, ^ Yogakundali-Up,, Oh. I. 3 See Yoga Butra, ed. Matiilal Nabhuhhai Dvivedi, Ap. VI. 4 Bee Comm, to Hathayogapradipika, Ch. II, v. 12. bindn-Up. Hangsah is Jivatraa, and Parainahangsa is Paramatma. See Hangsa-IJpanishad. I'RACTICK (ro(u; laya-kbama) 219 96 breadths. Where the breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and Rechaka expiration, Kumbhaka is the retention of breath between these two movements. Kumbhaka is, according to the Gheranda Sanghita, of eight kinds: Sahita, Suryyabheda, TJjjaji, Shitali, Bhastrika, Bhriimari, Murchchha, and Kevali. t ranajatna similarly varies. Pranayiima awakens Shakti, frees iTom disease, produces detachment from the world, and bliss. It is of varying values, viz., best (Uttama) middling (Madhyama) and inferior (Adhama). The value is measured by the length of the Puraka, Kumbhaka, and Rechaka, In Adhama Pranfiyama it is 4, 16, and 8 respectively =28. In Madhyama it is double of that, viz., 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 recitation of the Pranava Mantra. The Sadhaka passes through three different stages in his Sadhana which are similarly named. In Adhama perspiration is produced, in Madhyama tremor, and Uttama done for a 100 times is said to result in levitation.