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

may (it is kid) be acquired over fire. end sought is purely spiritual there is Yairagya or renunciation. btjube Doac cne uatiiayogi is. Jt is possible to be a successful Dhyana-Yogi aud yet to be weak in body and health, sick, and short-lived. His body, and not he himself, determines when he shall die. He cannot die at will. The ecstasis, which he calls “Liberation while yet living” (Jivanmukta), is (so it was said to me) not a state like that of real liberation. He may be still subject to a suffering body, from which he escapes only at death, when, he is liberated. His ecstasy is in the nature of a meditation which passes into the Void (Bhavana samadhi) effected through negation of thought (Chittavritti) and detachment from the 'world— a process in which the act of raising the central power of the body takes no part. By his effort ^ the mind, which is a product of Kundalini as Prakriti Shakti, together with its worldly desires, is stilled, so that the veil produced by mental functioning is removed from Consciousness. In Layayoga Kundalini Herself, when roused by the Yogi (for such rousing is his act and part), achieves for him this illumination. But why, it may be asked, should one trouble over the body and its central power, the more particularly that there are unusual risks and difficulties involved ? The answer has been already given— alleged certainty and facility of realisation through the agency of the power which is Knowledge itself (Jnanarfipa shakti) ; an intermediate acquisition of powers (Siddhi) ; and both intermediate and final enjoyment. This answer may, however, usefully be developed, as a fundamental

teilOlaBTlOAt BASBS 01* THtS YOGtA The Shakta Taiitra claims to give both enjoyment ^ (Bhukti) in this and the next world, and liberation (Mukti) from all worlds. This claim is based on a profoundly true principle.^ If the ultimate reality is the one which exists in two aspects of quiescent enjoyment of the Self in liberation from all form and of active enjoyment of objects— that is, as pure Spirit and Spirit in matter— then a complete union with Reality demands such unity in both of its asneets. It must be known both “ here” (Iha) and “ there (Amutra). When rightly apprehended and practised, there is truth in the doctrine which teaches that man should make the best of- both worlds.^ There is no real incompatibility between the two, provided action is taken in • conformity with the universal law of manifestation. It is held to be false teaching that happiness hereafter can only be had by neglect to seek it now, or in deliberately sought for suffering and mortification. It is the one Shiva who is the supreme blissful experience, and who appears in the form of man with a life of mingled pleasure and pain. Both happiness here and the bliss of liberation here and hereafter may be attained if the identity of these Shivas be realised in every human act. This will be achieved by making every human function, without exception, a religious aSi of sacrifice and worship (Yajna). In the ancient

1 As there are persons who always associate with the word “enjoy ■ Tnent ” (Bhoo-a) “ beer and skittles,” it is necessary to say that that is Mt the necessary iinplioation of the word Bhoga, nor the sense in which it is here nsed^ Philosophically, Bhoga is the perception of objects upon which enjoyment, or it may be suffering, ensues. Here any form of sense or intellectual enjoyment is intended. All life in the world of form is' enjoyment. ,• I- ^ 1-+ miv he nut. There are some dangerous prae- tos^hich in the hands of inferior persons have led to results which have given the Shastra in this respect its ill repute. 3 “Worlds,” because that is the English phrase Here, however, the antithesis is between the world (whether as earth or heaven) and liberation from all worlds. THE Six OENTEES AND THE SERPENT POWER Vaidik ritual enjoyment by way of food and drink was preceded, and accompanied by, ceremonial sacrifice and ritual. Such enjoyment was the fruit of the sacrifice and the gift of the Gods. At a higher stage in the life of a Sadhaka it is offered to the One from whom all gifts come and of whom the Devatas are inferior limited forms. But this offering also involves a dualism from which the highest Monistic (Advaita) Sadhana of the Shakta-Tantra is free. Here the individual life and the world-life are known as one. And so the Tantrik Sadhaka, when eating or drinking,^ or fulfilling any other of the natural functions of the body, does so, saying and believing, Shivo’ham (“ I am Shiva ”), Bhairavo’hain (“ I am Bhairava Sa’ham (“ I am She ”).® It is not merely the separate individual who thus acts and enjoys.

It is Shiva who does so in and through him. Such a one recognises, as has been w'ell said,^ that his life and the play of all its activities are not a thing apart, to be held and pursued egotistically for its and his own separate sake, as though enjoyment was something to be seized from life by his own unaided strength and with a sense of separateness; but his life and all its activities are conceived as part of the divine action in nature (Shakti) manifesting and operating in the form of man. He realises in the pulsing beat of his heart the rhythm which throbs. through, and is the sign of, the universal life. To neglect, or to deny the needs of the body, to think of it as something not divine, is to neglect and deny that

pours the wine as a libation into the mouth of Kundali Shakti, the Shakti appearing in the form of himself. ^ A name of Shiva. 4 By BJ, Arobindo Ghose in the Arya. greater life of wliioli it is a part, and to falsify the great doctrine of the unity of all and of the ultimate identity of Matter and Spirit. Governed by such a concept, even the lowliest physical needs take on a cosmic significance. The body is Shakti. Its needs are Shakti’s needs ; when man enjoys, it is Shakti who enjoys through him. In all he sees and does it is the Mother who looks and acts. His eyes and hands are Hers. The whole body and all its functions are Her manifestation. To fully realise Her as such is to perfect this particular manifestation of Hers which is himself. Man, when seeking to be the master of himself, so seeks on all the planes, physical, mental, and spiritual ; nor can they be severed, for they are all related, being but differing aspects of the one all-pervading Consciousness. Who is the more divinp, he who neglects and spurns the body or mind that he may attain some fancied spiritual superioihty, or he who rightly cherishes both as forms of the one Spirit which they clothe? Realisation is more speedily and truly attained by discerning Spirit in, and as, all being and its activities, than by fleeing from and casting these aside as being either unspiritual or illusory and impediments in the path.^ If not I’ightly conceived, they may be impediments and the cause of fall, otherwise they become instruments of attainments ;

and what others are there to hand ? A.nd so the Kularnava Tantra says : “ By what men fall, by that they rise.” When acts are done in the right feeling and frame of mind (Bhava), those acts give enjoyment (Biiukti) ; and the repeated and prolonged Bhava produces at length that divine experience (Tattvajnana) which is liberation. When the Mother is seen in all

second, the ascetic or Mayavadin method, with a gi-eatne,ss of its own, but le.ss conforming, I think, to the needs of the mass of men, things, She is at length realised as She is when beyond, them all. These general principles have their more frequent application in the life of the world before entrance on the path of Yoga proper. The Yoga here described is, however, also an application of these same principles in so far as it is claimed that thereby both Bhukti and Mukti are attained. Ordinarily it is said that where there is Yoga there is no Bhoga (enjoyment), but in Kaula teaching Yoga is Bhoga and Bhoga is Yoga, and the world itself becomes the seat of liberation (“ Yogo bhogayate, mokshayate sangsarah ”).^ In Kundali Yoga enjoyment (Bhoga), and powers (Siddhi) may be had at each of the centres to which the Central Power is brought and by continuance of the practice upward the enjoyment which is Liberation may be had. By the lower processes of Hathayoga it is sought to attain a perfect physical body which will also be a wholly fit instrument by which the mind may function. A perfect mind again approaches, and in Samadhi passes into, pure Consciousness itself. The Hathayogi thus seeks a body which shall be as strong as steel, healthy, free from suffering, and therefore long-lived. Master of the body, he is master of both life and death. His lustrous form enjoys the vitality of youth. He lives as long as he has the will to live and enjoy in the world of forms. His death is the “ death at will,” when making the great and wonderfully expressive gesture of dissolution ^ he grandly departs. But it may be said the Hathayogis do get sick

Moksbayate hi sangsarab kauladbarme kiilesbvari, 2 Sangbaramudra, the gesture which signifies dissolution, I^ow I am about to die and die. In the first place, the full discipline is one of difiicnlty and risk, and can only be pursued under the guidance of a skilled Guru. As the Goraksha Sanghita says, unaided and unsuccessful practice may lead not only to disease, but death. He who seeks to conquer the Lord of Death incurs the risk on failure of a more speedy conquest by Him. All who attempt this Yoga do not, of course, succeed, or meet with the same measure of success. Those who fail, not only incur the infirmities of ordinary men, but others brought on by practices which have been ill pursued, or for which they are not fit. Those, again, who do succeed, do so in varying degree. One may prolong his life to the sacred age of 84, others to 100, others yet further. In theoi’y, at least, those who are perfected (Sidd ha) go from this plane when they will. All have not the same capacity or opportunity through want of will, bodily strength, or circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor does modern life offer in general the opportunities for so complete a physical culture. All men may not desire such a life, or may think the attainment of it not worth the trouble involved.

Some may wish to be rid of their body, and that as speedily as possible. It is therefore said that it is easier to gain liberation than deathlessness. The former may be had by unselfishness, detachment from the world, moral and mental discipline. But to conquer death is harder than this ; for these qualities and acts will not alone avail. He who does so conquer holds life in the hollow of one hand, and if he be a successful (Siddha) Yogi, liberation in the other. He has enjoyment and liberation. He is the Emperor who is master of the Avorld and the possessor of the bliss which is beyond all worlds. Therefore it is claimed by the Hathayogi that every Sadhana is inferior to Hathayoga.,

1 See my “ Shabti and Sbakta * The statements in the Tantras that this union is liberation (Mukti) 18 mere Stuti — that is, praise in the Indian fashion of the subject in hand, -which goes beyond the actual fact. The European reader who takes such statements au pied de la lettre and ridicules them makes himself (to the kno-wing) ridiculous. What actually happens in such case is a fugitive bliss, which, like all bliss, emanates from the Great Bliss, but is a pale reflection of it which nowise, in itself, secures immunity from future rebirth. It is the bliss of this lower Sadhana, as the union of Kundalini Shakti with Shiva is that of the higher. Tantra says, “ She is the heart, for from Her all things issue.” ^ This, as the Yogiiii Tantra says, is the coition (Maithuna) of those who are Yati (who have controlled their passions). ® This term indicates the enjoyment which arises from the union of male and female, which may be either of bodies or of their inner principles. The Hathayogi who rouses Kundalini gains various occult powei’S (Siddhi) and enjoyment thereby. At every centre to which he leads Kundalini he experiences a special form of bliss (Ananda) and gains special powers (Siddhi). If he has Vairagya for these he carries Her to the Shiva of his cerebral centre, and enjoys the Supreme Bliss, which in its nature is that of Liberation, and which, when established in permanence, is Liberation itself on the loosening of the spirit and body.

She who “ shines like a chain of lights” — -a lightning-flash— in the centre of his body is the “ Inner Woman ” to whom reference was made when it was said, “ What need have I of any outer woman ? I have an Inner Woman within myself.” The Vira (“ heroic ”) I Sadhaka, knowing himself as the embodiment of Shiva (Shivo’ham), unites with woman as the embodiment of Shakti on the physical plane. ^ The Divya (“ divine ”) Sadhaka or Yogi unites within himself his own principles, female and male, which are the “ Heart of the Lord ” (Hridayam parameshituh) ^ or Shakti, and Her Lord Consciousness or Shiva. It is their union which is the mystic coition (Maithuna) of the Tantras.^ There are two forms of Union (Samarasya) ® —

namely, the first, which is the gross (Sthiila), or the union of the physical embodiments of the Supreme Consciousness ; and the second, which is the subtle (Sukshma), or the union of the quiescent and active principles in Consciousness itself. It is the latter which is liberation. Lastly, what in a philosophical sense is the nature of the process here described ? Shortly stated, energy (Shakti) polarises itself into two forms — namely, static or potential (Eundalini), and dynamic (the working forces of the body as Prana). Behind all activity there is a static background. This static centre in the human body is the central Serpent Power in the Muladhara ^oot support). It is the power which is the static support (Adhai’a) of the whole body, and all its moving Pranik forces. This centre (Kendra) of power is a gross form of Chit or Consciousness— that is, in itself (Svarupa) it is Consciousness and by appearance it is a power which, as the highest form of force, is a manifestation of it. Just as there is a distinction (though identity at base) between the supreme quiescent Consciousness and its active power (Shakti), so, when Consciousness manifests as energy (Shakti), it possesses the twin aspects of potential and kinetic energy. In Advaita Vedanta there can be no partition, in fact, of Reality. To the perfect eye of its Siddha the process of becoming is an ascription (Adhyasa) to the ultimate Real. To the imperfect eye of the Sadhaka— that is, the aspirant for Siddhi (perfected accomplishment)— to the spirit which is still toiling through the lower planes and variously identifying itself with them, becoming is tending to appear.

1 To the eye of Siddhi, to the spirit who is Udasina (simple ■witness unmindful of the external world), becoming is Mhyasa and nothing real (in the Indian sense of that term, as used by Shaugkara). Creation (Srishti) is Vivartta, or apparent and not real evolution (Parinama), Adhyasa! is attributing to something that which it does not reaUy possess. and appearance is real The Shakta Tantra is a rendering of Vedantic truth from this practical point of view, and represents the world-process as a polarisation in Consciousness itself. This polarity as it exists in, and as, the body, is destroyed by Yoga, which disturbs the equilibrium of bodily consciousness which is the result of the maintenance of these two poles. In the human body the potential pole of energy, which is the supreme powmr, is stirred to action, on which the moving forces (dynamic Shakti) supported by it are drawn thereto, and the whole dynamism ^ thus engendered moves upward to unite with the quiescent Consciousness in the highest Lotus.* This matter has been so well put by my friend Professor Pramathanatha Mukhyopadhyaya that I cannot impi'ove on his account,* and therefore cite it in lieu of giving a further description of my own :

“ When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic energy in its physical aspect may be considered either as static or as dynamic, the former being a condition of equilibrium, the latter a condition of motion or change of relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equilibrated, the various elements of it holding one another into the sensual world, and the power of Consciousness merges in Consciousness itself. vading ? True ; but there the tamasik force of Maya is at its lowest strength. Therefore Consciousness is reached there. made by him as regards this Yoga. He wrote that my letter had suggested certain ideas “ on a subject of supreme interest pbilosopbically and practically in tbe life of a Hindu,” which I reproduce in the text. The bracketed translations of tbe Sanskrit words are mine. I’fiEOEETIOAL BASES 0® THtS TOGA OOd ill check (or, as the mathematicians "will say, the algebraic Slim of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The important thing to note is this polarisation of Shakti into

two forms— static and dynamic. “ In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special ‘ vital force ’ or not) polarises itself into two similar forms — anabolic and katabolic— one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two coexistent or concurrent activities. “In the mind or experience also this polarisation or polarity is patent to reflection. In my own writings ^ I have constantly urged this polarity between pure Chit and the stress which is involved in it : there is a stress or Shakti developing the mind through an infinity of forms and changes ; but all these forms and changes are known as involved in the pure and unbounded ether of awareness (Chidakasha). This analysis therefore exhibits the primordial Shakti in the same two polar forms as before static and dynamic— and here the polarity is most fundamental and approaches absoluteness. “ Lastly, let us consider for one moment the atom of modern science. The chemical atom has ceased to be an atom (indivisible unit of matter). We have instead fte electron theory. According to this, the so-called atom is a miniature universe very much like our own solar system. At the centre of this atomic system we have a charge of positive electrioty round which a cloud of negative charges (called electrons) is supposed to revolve, just as myriads of planets and smaller bodies revolve round the sun. Ihe

1“ Approaches to Truth,” “The Patent Wonder,” valuable presentments in modern terms of the ancient Vedantic teaching. S04 THli sit OBiJDRES AN£> tHfe SEEfEMT EoWfift positive and the negative charges hold each other in check, so that the atom is a condition of equilibrated energy, and does not therefore ordinarily break up, though it may possibly break up and set free its equilibrated store of energy, as probably it does in the emanations of the radium. What do we notice here ? The same polarity of Shakti into a static and a dynamic partner— m^., the positive charge at rest at the centre, and the negative charges in motion round about the centre : a most suggestive analogy or illustration, perhaps, of the cosmic fact. The illustration may be carried into other domains of science and philosophy, but I may as well forbear going into details. For the present we may, I think, draw this important conclusion ; . “ Shakti, as manifesting itself in the universe, divides itself into two polar aspects — static and dynamic — which implies that you cannot have it in a dynamic form without at the same time having it in a corresponding static form, much like the poles of a magnet. In any given sphere of activity of force we must have, according to this cosmic principle, a static background— Shakti at rest or ‘ coiled,’ as the Tantras say. ^

“ Before I proceed, let me point out what I conceive to be the fundamental significance of our Tantric and Pauranic Kali. This figure or Murti is both real and symbolic, as indeed every Murti in the so-called Hindu mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self-manifest) and Nishkriya (actionless). At the same time, apart from and beyond Consciousness there can be nothing — no power or Shakti — hence the Divine Mother stands on the bosom of the Divine Father. The Mother Herself is all activity and Griinamayi (in Her aspect as Prakrit! composed of the Grunas). Her nakedness means that, though She encompasses all, there is nothing to encompass Herself; her darkness means that She is inscrutable, Avang-manasagocharii (beyond the reach of thought and speech). Of course, this is no partition of reality into two (there lies the imperfection of the Sangkhya doctrine of Purusha and Prakrit!, which is otherwise all right), but merely polarisation in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is G-unashraya (support of Gunas) as well as Gunamaya (whose substance is Gunas) ; Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi.

“ Your suggestive hint ^ makes the nature of the Kundali Shakti rather clear to me. You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti (collectivity) in relation to which the Kundali in the bodies is only the Vyashti (individual) : it is an illustration, a reproduction on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole— that of macrocosmic Shakti— should therefore be found in the Kundali. That law we have seen to be the law of polarisation into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarisation. Now, the Kundali coiled three times and a half at the Muladhara is the indispensable and unfailing static background of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of 1 That Kundalini is the static Shakti. the body, w'hicli is dynamic ; the working the body necessarily presupposes and finds such a static support, hence perhaps ^ the name IVIuladhara, the fundamental support. In one sense, the static Shakti at the Muladhara is necessarily coexistent with the creating and evolTing Shakti of the body, because the dynamic aspect or pole can never be without its static counterpart. In another sense, it is the Shakti left over (you have yourself pointed this out, and the italics are yours) after the Prithivi— the last of the Bhutas^ — has been created, a magazine of power to be drawn upon and utilised for further activity, if there should arise any need for such.

Taking the two senses together (yours as well as mine), Shakti at the Muladhara is both coexistent with every act of creation or manifestation and is the residual effect of such act— both cause and effect, in fact— an idea which, deeply looked into, shows no real contradiction. There is, in fact, what the physicist will describe as a cycle or circuit in action. Let us take the impregnated oyiixn—the earliest embryological stage of the living body. In it the Kundali Shakti is already presented in its two polar aspects : the ovum, which the mother-element represents, one pole (possibly the static), and the spermatazoon, which is the father-element, represents the other (possibly the dynamic).* From their fusion proceed those processes which the biologist calls differentiation and integration ; but in all this process of creation the cycle can be fairly easily traced. Shakti flows out of the germinal cell (fertilised ovum), seizes upon foreign matter, and assimilates it, and thereby grows in bulk ; divides and subdivides itself, and then again co-ordinates all its divided parts into one organic whole. Now in all this

■we have the cycle. Seizing upon foreign matter is an outwardly directed activity, assimilation is an inwardly directed activity or return current; cell division and multiplication is an outwardly directed operation, coordination is inwardly directed ; ^ and so on. The force in the germ-cell is overflowing, but also continuously it is flowing back into itself, the two operations presupposing and sustaining each other, as in every circuit. The given stock of force in the germ-cell, which is static so long as the fusion of the male and female elements does not take place in the womb, is the necessary starting-point of all creative activity ; it is the primordial cause, therefore, in relation to the body — primordial as well as constantly given, unceasing. Qn the other hand, the reaction of every creative action, the return current or flowing back of every unfolding overflow, constantly renews this starting force, changes it without changing its general condition of relative equilibrium (and this is quite possible, as in the case of any material system) ; the force in the germ-cell may therefore be also regarded as a perpetual effect, something left over and set against the working forces of the body. Many apparently inconsistent ideas enter into this conception, and they have to be reconciled.

" “1. We start with a force in the germ-cell which is statical at first (though, like a dicotyledon seed, or even a modern atom, it involves within itself both a statical and a dynamical pole ; otherwise, from pure rest, involving no possibility of motion, no motion could ever arise). Let this be the Kundali coiled. “ 2. Then there is creative impulse arising out of it ; this is motion out of rest. By this, the Kundali becomes partly static and partly dynamic, or ejects, so to say, a dynamic pole out of it in order to evolve the body, but ^ This outflow and inflow is a eotninon Tan trik notion. remaining a static pole or background itself all along. In no part of the process has the Kundali really uncoiled itself altogether, or even curtailed its three coils and a half. Without this Muladhara Shakti remaning intact no evolution could be possible at all. It is the hinge upon which everything else turns. “ 3. Each creative act again reacts on the Muladhara Shakti, so that such reaction, without disturbing the relative rest of the coiled Shakti, changes its volume or intensity, but does not curtail or add to the number of coilsFor instance, every natural act o£ respiration reacts on the coiled Shakti at the Muladhara, but it does not commonly make much difference. But Pra nay ama powerfully racts on it, so much so that it awakes the dormant power and sends it piercing through the centres.

Now, the common description that the Kundali uncoils Herself then and goes up the Sushumna, leaving the Muladhara, should, I thinkj be admitted with caution. That static background can never be absolutely dispensed with. As you have yourself rightly observed, ‘ Shakti can never be depleted, but this is how to look at it.’ Precisely ; the Kundali, when powerfully worked upon by Yoga, sends forth an emanation or ejection in the likeness of Her own self (like the ‘ ethereal double ’ of the Theosophists and Spiritualists) which pierces through the various centres until it becomes blended, as you point out, with the Mahakundali of Shiva at the highest or seventh centre. Thus, while this ‘ ethereal double ’ or selfejection of the coiled power at the Muladhara ascends the Sushumna, the coiled power itself does not and need not stir from its place. It is like a spark given from an oversaturated ^ electro-magnetic machine ; or, rather, it is like the emanations of radium which do not sensibly detract from the energy contained in it. This last, perhaps,

is the closest physical parallel of the case that -we are trying to understand. As a -well-known passage in the TJpanishad has it, ‘ The whole (Puma) is subtracted from the whole, and yet the whole remains.’ I think our present case comes very near to this. The Eundali at the Muladhara is the whole primordial Shakti in monad or germ or latency ; that is why it is coiled. The Kundali that mounts up the NMi is also the whole Shakti in a specially dynamic form — an eject likeness of the Eternal Serpent. The result of the last fusion (there are successive fusions in the various centres also) in the Sahasrara is also the whole, or Puma. This is how I look at it. In this conception the permanent static background is not really depleted, much less is it dispensed with. “4. When again I say that the volume or intensity of the coiled power can be affected (though not its configuration and relative equilibrium), I do not mean to throw up the principle of conservation of energy in relation to the Kundali, which is the embodiment of all energy. It is merely the conversion of static (potential) energy into dynamic (kinetic) energy in part, the sum remaining constant. As we have to deal with infinities here, an exact physical rendering of this principle is not to be expected. The Yogi therefore simply ‘ awakens,’ and never creates Shakti.

By the way, the germ-cell which evolves the body does not, according to modern biology, cease to be a germ-cell in any stage of the complicated process. The original germ-cell splits up into two : one half gradually develops itself into the body of a plant or animal — this is the somatic cell ; the other half remains encased within the body practically unchanged, and is transmitted in the process of reproduction to the offspring— that is, the germ-plasm. Now, this germ-plasm is unbroken through the whole line of propagation. This is W eismann .s

doctrine of ‘continuity of tbe germ-plasm,’ whicb has been widely accepted, though it is but an hypothesis.” In a subsequent postscript the Professor wrote * “1. Shakti being either static or dynamic, every dynamic form necessarily presupposes a static background. A purely dynamic activity (which is motion in its physical aspect) is impossible without a static support or ground (Adhara). Hence the philosophical doctrine of absolute motion or change, as taught by old Heraclitus and the Buddhists and by modern Bergson, is wrong ; it is based neither upon correct logic nor upon clear intuition. The constitution of an atom reveals the static-dynamic polarisation of Shakti ; other and more complex forms of existence also do the same. In the living body this necessary static background is Muladhara, where Shakti is Kundali coiled. All the functional activity of the body, starting from the development of the germ-cell, is correlated to, and sustained by the Shakti concentrated at, the Muladhara. Cosmic creation, too, ending with the evolution of Prithivi Tattva (it is, however, an unending process in a different sense, and there perhaps Henri Bergson, who elaims that the creative impulse is ever original and resourceful, is right), also presupposes a cosmic static background (over and above Ghidakasha — ether of Consciousness), which is the Mahakundali Shakti in the Chinmayadeha (body of Consciousness) of Parameshvara or Parameshvarl (the Supreme Lord in male and female aspect). In the earliest stage of creation, when the world arises only as a mist in Divine Consciousness, it requires, as the principle or pole of Tat (That), the correlate principle or pole of Aham (I) ; in the development of the former, the latter serves as the static background. In our own experiences, too, ‘apperception’ or consciousness of self is the sustaining background — a string, so to say, which holds together all the loose

beads of onr elements of feeling. The sustaining ground or Adhara, as the seat of static force, therefore is found, in one forni or other, in every phase and stage of creative evolution. The absolute or ultimate form is, of course, Ohit-Shakti (Consciousness as power) itself, the unfailing light of awareness about which our Gayatri (Mantra) says: ‘ Which sustains and impels all the activities of Buddhi.’ This fact is symbolised by the Kali-murti : not a mere symbol, however. “2. My remarks about the rising or awakening of the Serpent Power at the Muladhara have been, perhaps, almost of the nature of a paradox. The coiled power, though awakened, uncoiled, and rising, never really stirs from its place; only a sort of ‘ ethereal double ’ or ‘ eject ’ is unloosed and sent up through the system of centres. Now, in plain language, this ethereal double or eject means the . dynamic equivalent of the static power concentrated at the Mhla, or root. Whenever by Pranayama of Bijamantra, or any other suitable means, the Muladhara becomes, like an electro-magnetic machine, oversaturated (though the Kundali Shakti at the Mula is infinite and exhaustless, yet the capacity of a given finite organism to contain it in a ■static form is limited, and therefore there may be oversaturation), a dynamic or operative equivalent of the static power is set up, possibly by a law similar to Nature’s law of induction, by which the static power itself is not depleted or rendered other than static.

It is not that static energy at the Miila wholly passes over into a dynamic form — the coiled Kundali leaving the Mula, thus making it a void ; that cannot be, and, were it so, all dynamic operation in the body would cease directly for want of a background. The coiled power remains coiled or static, and yet something apparently passes out of the M'u.la — viz., the dynamic equivalent. This paradox can perhaps be explained in two ways ;

“ (ffl) One explanation was suggested in ray main letter. The potential Kundali Shakti becomes partly con vertM into kinetic Shakti, and yet, since Shakti, even as given in the Mula-centre, is an infinitude, it is not depleted : the potential store always remains unexhausted. I referred to a passage in the Upanishad about Purna. In this case, the dynamic equivalent is a partial conversion of one mode of energy into another. In Laya-yoga (here described) it is ordinarily so. When, however, the infinite potential becomes an infinite kinetic — when, that is to say, the coiled power at the Mula becomes absolutely uncoiled — we have necessarily the dissolution of the three bodies (Sthula, Linga, and Karana— gross, subtle, causal), and consequently Videhamukti (bodiless liberation), because the static background in relation to a particular form of existence has now wholly given way, according to our hypothesis. But Mahakundali remains; hence individual Mukti (liberation) need not mean dissolution of Samsara (transmigrating worlds) itself. Commonly, however, as the Tantra says, ‘ Pitva pitva punah pitva,’ etc. ^ “ (fe) The other explanation is suggested by the law of induction. Take an electro-magnetic machine ; ^ if a suitable substance be placed near it, it will induce in it an equivalent and opposite kind of electro-magnetism * without losing its own stock of energy. In conduction, energy flows over into another thing, so that the source loses and the other thing gains what it has lost, and its gain is similar in kind to the loss. Not so induction. There the source does not lose, and the induced energy is equivalent and opposite in kind to the inducing energy. Thus a

I “ Having drunk, having drunk, having again drunk,” a passage in the Knlarnava Tantra signifying not actual drinking (as some suppose), but repeated raising of Kundaiini. * We may say “ Take a magnet ” and “ magnetism ”. positive charge will induce an equivalent negative charge in a neighbouring object. Now, shall we suppose that the Muladhara, when it becomes over-saturated, induces in the neighbouring centre (say, Svadhishthana) a dynamic (not static) equivalent ? ^ Is this what the rise of the Serpent Power really means ? The explanation, I am tempted to think, is not perhaps altogether fantastic.” In reply to this highly interesting and illustrative account of my friend, 1 wrote suggesting some ditkculties in the way of the acceptance of his statement that Kundali-Shakti did not, in fact. Herself uncoil and ascend, but projected upwards an emanation in the likeness of Her own self. The difficulty I felt was this: In the first place, the Yoga books, to which full credence must be given in this matter, unequivocally affirm that Kundali Herself does, in fact, ascend. This is borne out by some inquiries made of a Tantrik Pandit very familiar with his Shastra * after the receipt of the letter quoted. As the body of the Yogi still lives, though in an inert corpse-like condition, when consciousness of it is lost, I asked him how the body was sustained when Kundali left Her central abode.

■ His answer was that it was maintained by the nectar which flows from the union of Shiva and Shakti in the Sahasrara, This nectar is an ejection of power generated by their union. If Kundali does not ascend, but a mere emanative spark of Her, how (he further asked) is it that the body becomes cold and corpse-like? Would this follow if the power, still remained at its centre, and merely sent forth a dynamic equivalent of itself ? There were further difficulties 1 Here is the seat of the first moving, or PashyantI Shahda. learnt, was an adept in this Toga. His statements I have always found of peculiar value. It must, however, be remembered that, however learned or practised a Pandit or Yogi may be, it is possible for him to be ignorant- of the scientific implications of his doctrine and practice. in tHe theory put forward by my friend, though it may be that there are also difficulties in the acceptance of the statement that the Muladhara is entirely depleted of the great power. I suggested that Kundali was the static centre of the whole body as a complete conscious organism, and that each of the parts of the body and their constituent cells must have their own static centres, which would uphold such parts and cells; and that the life of the body, as a collection of material particles (from which the general organic consciousness as a whole was withdrawn), was sustained by the nectar which flowed from Kundali Shakti when in union with Shiva in the Sahasrara. In reply. Professor P. Mukhopadhyaya dealt with the matter as follows :

“ According to my presentation of the case, something — viz., a dynamic equivalent or ‘ operative double ’ ^^is certainly sent forth from the Muladhara, but this basic centre or seat is not depleted or rendered void of static energy in consequence of that operation. The Mula (root), as the seat of static or coiled power, can never be dispensed with. It is the sine qua non of all functions of the triple body (gross, subtle, causal). It is, so to say, the buffer or base against which any activity of the Jiva (embodied consciousness) must react or recoil, like a naval or any other kind of heavy gun against its base or emplacement. Thus, while the dynamic or uncoiled Shakti ascends the axis, the static or coiled Shakti retains its place at the Mula, and remains as the very possibility of the dynamic upheaval. The ascending power is simply the dynamic counterpart of the static ground. To say that Kundali leaves its place and ascends is only to say that it ceases to be Kundali and becomes dynamic. The ascending power is therefore uncoiled or non-Kundali power; it is the dynamic expression of the Kundali power. So far all can

agree. But the question is : Is the Mula depleted or deprived of all power (especially coiled power) when that dynamical expression leaves it and ascends the axis ? Is the dynamic expression wholly at the expense of the static ground ? Should the latter cease in order that the former may commence? “ Here, I think, I must answer in the negative. It is a case of power leaving as well as remaining — leaving as dynamic and remaining as static ; it is the case of the Kundali being uncoiled in one aspect or pole and remaining still coiled in another aspect or pole. A paradox, perhaps, but, like most paradoxes, it is likely to be true. “ Is scriptural authority, which, by -the- by, I hold in utmost reverence, really challenged by this interpretation ? The nature of the dynamic equivalent and its relation to the static background have been indicated in the previous two communications, and I need not dilate on them. I have claimed, throughout that the Muladhara, as the seat of static (ie., coiled) power, can never be rendered a vacuum in relation to such power except in, the circumstances of Videhamukti (bodiless liberation), when the triple body (gross, subtle, causal) must dissolve, I think, also, that the point of view which you have taken can be reconciled with this interpretation of the matter. The Kundali Shakti is the static aspect of the life of the whole organised body, as you say rightly.

The relation between the lives of the individual cells and that of the whole organism is not clearly understood in science. Is the common life a merely mechanical resultant of the lives of the individual cells, or are the lives of the individual cells only detailed manifestations of the common life ? In other words, is the common life cause and the cell-lives effects or vice versa ? Science is not yet settled on this point. As a subscriber to the Shaktivada (doctrine of Shakti) I am inclined,

however, to give primacy to the common life ; in the germcell itself the common life is given in substance, and the whole development of the Jivadeha (Jiva body) is only the detailed carrying out in particulars of what has been already given in substance, according to the principle of Adrishta (Karma). Nevertheless, I am quite willing to concede to the individual cells lives of semi-independence. ‘ Semi,’ because they require to be sustained to a considerable degree by the life of the whole. Benefit or injury to the life of the whole reacts on the condition of the cells ; the death of the whole life is followed by the death of the cells, and so on. ’ " Now, in every cell there is, of course, static-dynamic polarity ; in the whole organism, also, there is such polarity or correlation. In the whole organism the static pole or correlate is the coiled power at the Muladhara, and the dynamic correlate is the operative power (the five Pranas vis., Prana, Apana, Samana, tJdana, and Vyana), which actually carries on the various functions of the body. Ordinarily, therefore, this dynamic power is distributed over the whole body, vitalising not merely the larger tissues, but the microscopic cells. Now, the devitalisation (as you say) of the body in Kundaliyoga or Shatchakrabheda is due, I venture to think, not to the depletion or privation of the static power at the Muladhara, but

to the concentration or convergence of the dynamic power ordinarily diffused over the whole body, so that the dynamic equivalent which is set up against the static background or Kundali Shakti is only the diffused fivefold Prana gathered home — withdrawn from the other tissues of the body — and concentrated in a line along the axis. Thus ordinarily the dynamic equivalent is the Prana diffused over all the tissues ; in Yoga it is converged along the axis, the static equivalent or Kundali Shakti enduring in both cases. Thus also the polarity or

correlation is maintained: in the former case between Shakti at Mhladhara and the diffused Prana ; in the latter case between Shakti at Mula and the conTerged Prana along the axis. This will perhaps adequately explain coldness, increased inertia, insensibility, etc., of the rest of the body in Kundali Yoga of which you write. Oommonly in Yoga this withdrawal and convergence of Prana is incomplete ; the residual Prana, together with the lives of the cells, keeps the body alive, though inert or corpselike. In the case of complete withdrawal and focussing, the cells will die and the body disintegrate. “ On the other hand, if the coiled power were simply and wholly Uncoiled (ie., dynamised) in Kundali Yoga, then there should be an excess rather than a defect of vitality all over the body ; nothing would be subtracted from the already available dynamic energy of the body, but something would be added to it on account of the static power at the Miila being rendered kinetic, and going up the axis and influencing neighbouring tissues. “ Hence I should venture to conclude that the static power at the base of the axis, without itself being depleted or rendered other than static, induces or produces a dynamic equivalent which is the diffused Prana of the body gathered and con verged along the axis. 1 he states in the process may thus be summarily indicated :

“1, To begin with, there is coiled power at the base of the axis and its necessary correlate, the dynamic Prana, diffused all over the body in the five forms. “2. In Kundali Yoga some part of the already available dynamic Prana is made to act at the base of the axis in a suitable manner, by which means the base or particularly the four-petalled Padma (lotus) which represents this centre — becomes over-saturated, and reacts on the whole diffused dynamic power (or Prana) of the body by withdrawing it from the tissues and converging it alonff he line of the axis. In this way the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. This is what the rising of the serpent perhaps means, ^ “ (ft) In thus reacting, the coiled power has not lost Its general equilibrium or static condition. “ (6) The modus operandi of this reaction is difficult to indicate, _ but it is probably (as suggested in my previous communications) either (i) a partial conversion* of the infinite coiled power into the sort of influence that can bus gather the diffused Prana, and converge it in its own resultant line along the axis, or (ii) an inductive action, analogous to electro-magnetic action, by which e ranas ^ are collected and converged. In this latter w ^ there IS no need for conversion of the static energy. W e Shall have perhaps to choose between, or rather coordinate, these two explanations in understandino- the mo^ us operandi. In mathematical language, the diffused Prana is a scalar quantity (having magnitude, but no irection), while the converged Prana is a vector quantity (having both magnitude and definite direction). ^

V 1 ^1’® witnessing with a Divya- chakshu (inner eye) the progress of Kundali Yoga. ThLe thrM-®]/-'''’ (Tadit) is vming from e IWadhara, and gathering momentnm in going op from Ohakra to OhiAra, till the consummation if reached B„t to "“‘“y ("‘’“'Jo ‘1« Supreme Shiva). But look back and behold the Kulakundalini is also there at the Mula coiled three times and a half round the Svayambhu Linga. She has left anti tstarorl ov,.! • ^ ^ ^nd yet remained or sta^ ed, and is again coming back to Herself. Is not this vision supported by scriptural authority and the experience of the Yogi ? ” ^ Putting aside detail, the main principle appears to be that, when “ wakened,” Kundali Shakti either Herself (or as my friend suggests in Her eject) ceases to he a static power which sustains the world-consciousness, the content of which is held only so long as She “sleeps,” and, when once set in movement, is drawn to that other static centre in the thousand-petalled lotus (Sahasrara), ^hich is Herself in union with the Shiva-consciousness, or the consciousness of ecstasy beyond the world of forms. When Kundall “ sleeps ” man is awake to this world. When She “awakes” he sleeps— that is, loses all consciousness of the world and enters his causal body. In Yoga he passes beyond to formless Consciousness.

I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other, ^ and that the Samadhi (ecstasy) attained thereby is more perfect. The reason which they allege is this : In Dhyanayoga ecstasy takes place through detachment from the world and mental concentration, leading to vacuity of mental operation (Vritti), or the uprising of pure Consciousness unhindered by the limitations of the mind.^ The degree to which this unveiling of consciousness is effected depends upon the meditative powers (dnanashakti) of the Sadhaka and the extent of his detachment from the world. On the other hand Kundali, who is all Shaktis, and who is therefore Jnanashakti itself, produces, when awakened by the Yogi, full he who has had both true spiritual experience and has been through this Yoga can say. I merely here state the facts. See the criticism, ante, at p. 277. Another is perhaps suggested by the distinction made m the Buddhist Tantras between natural and artificial Samadhi. 2 What, I believe, the Christian Scientist calls the “ mortal mind In Indian doctrine mind is a temporal and limited manifestation of the unlimited eternal Consciousness. As the states aye different, two terms are better than one.

THE StX OENTEES AND THE SEBPBNT POWER J Dana for him. Secondly, in the Samadhi of Dhyana Yoga there is no rousing and union of Kundali Shakti, with the accompanying bliss and acquisition of special powers (Siddhi). Further, in Kundali Yoga there is not merely a Samadhi through meditation, but through the central power of the Jiva, a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundali Yoga not only the mind, but the body in so far as it is represented by its central power (or, may be, its eject), is actually united with Shiva. This union produces an enjoyment (Bhukti) which the Dhyanayogi does not possess. Whilst both the Divya Yogi and the Vira Sadh aka have enjoyment (Bhukti), that of the former is infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vira Sadhaka is but a reflection'' of it on the physical plane, a welling up of the true bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have liberation (Mukti), this word is used in Vira Sadhana in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhava or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sadhana into the literal liberation of the Yogi. He, in its fullest and literal sense, has both Injoyment (Bhukti) and Liberation (Mukti). Hence its claim to be the Emperor of all Yogas.

However this may be, I leave at this point the subject, with the hope that others will continue the inquiry I have here initiated. It, and other matters in the Tantra Shastra, seem to me (whatever be their inherent value) worthy of an investigation which they have not yet received. Now I speak of the first sprouting shoot (of the Yoga plant) of complete realisation of the Brahman, which is to he achieved, according to the Tantras, by means of the six Chaki’as and so forth in their proper order. He alone who has become acquainted with the wealth ^ of the six Lotuses^ by Maha-yoga is able to explain the inner principles 3 thereof. Not even the most excellent among the wise, nor the oldest (in experience), is able, without the mercy of the Guru, ^ to explain the inner principles ^ relating to the six Lotuses, replete as they are with the greatness of Shu, ba, and Ha. Now, the very merciful Purnananda Svami, wishful to rescue the world sunk in the mire of misery, takes that task upon 2 That is, the SAa^-ohakra ; six centres, which are : Muladhara Svadhis7i^Ilana, Manipura, Anahata, Vishuddha, and Ajna. 3 Antas-tattva— f.e., relating to the sAai- chakra.

< Kripa-natha, Lord of Mercyf.e., the Guru. 5 S&a, Sa, Ha. b’^a=Final Liberation. _Sa=Knowledge. Ha= Supreme Spirit ; also Brahma, Yishnn, and Shiva, respectively. himself. He does so to guide Sadhakas ; ^ to impart Tattvajnana,^ which leads to Liberation ; and also with the desire of speaking of the union of Kundalini with the six Chakras.-^ (Atha). — ^The force of this particle is to show the connection of this book with the Author's work entitled Shri'- tattva-chintama?ii, the first five chapters of which deal with the rites and practices preliminary to /SAa^-chakranirupawa. ^ In this book he speaks of the first shoot of the realisation of the Brahman. Paraniananda (Supreme Bliss) means Brahman, Who, says Shruti, is Eternal (Nityam) and knowledge (Yijnmam) and Bliss (Anandam) FoUoiving the Tantras '' (Tantrtousare?ia) — i.e., following the authority of the Tantras.^ First sprouting shoot’' (Prathamangkura)— f.e., the first steps which lead to realisation of the Brahman. The first cause of such realisation is achieved by knowledge of the six Chakras, the NadTs, and so forth, which is the Tantrika Yoga Sadhana. Complete realisation'' (Nirvaha). — The Sanskrit word means '' accomplishment " ; here, it is the accomplishment of the immediate experiential realisation of the Brahman. ^

'' Achieved by means of the six Chakras and other things " (iSAai-chakradi-kramodgata) — i.e., attained by ^ meditating on the ^ Those who practise Sadhana, or spiritual discipline ; here aspirants for Yoga. 2 Tattva-jnana=Brahma-jnana, or Brahman-knowledge. 3 The Devi as Shabda Brahman (Shabda-brahma-rfipa Kundalini, V. 2, post) in the world of the body (PiwdawrZa), or K^Audra-brahmanda (microcosm). Verse 10 describes Her as She who maintains all beings in the world by inhalation and exhalation. Unmanifested “ sound assumes the form of Kuwdali in the animal body (vv. 10, 11). s ^^Aa^-chakra-nirupawa. NTirupa^za^ investigation, ascertainment into, and of, the six Chakras. This forms the sixth chapter of Purnananda’s Shri-tattva-chintamawi. ® In which is to be found a detailed description of the process here described, known as SAa^-chakra-hheda, or piercing of the six Chakras. 7 The ‘‘ nerves,” or channels of energy (see v. 2). Nadi is derived from the root nad, “ motion,” and means a channel (Vivara). f Brah ma-saksAMkara-rupa-nisApattiA. ® ‘ Attained by.” This is Udgata, which literally means ** sprung^ 4(.out of ” or “ sprouted out of ”. six Chakras, ; Muladhara, SvadhisJi£/iana, Manipura, Anahata, Vishuddha, and Ajna and other things,^ viz , : on the Nadis®, the Linggas/ the five Elements,^ Shiva, Shakti, etc., connected with the six Chakras, in their order.

The order (Krama) is, first, meditation on them, next awahening of Kmidalinl, and Her passage to the Brahma lotus and then Her return therefrom ; the union of Shiva and Shakti, etc., and so forth. Order (Krama) by which it is attained, and this is the same as Yoga practice. . The Author in substance says : 1 speak of the first step (Angkura) of the practice which is the First Cause of the immediate or experiential realisation ^ of the Brahman, brought about by a knowledge of the six Chakras, as is laid down in the Tantras.’^ 1 According to Sbangkara, by ‘‘ other things ” are meant the Sahasrara, etc. This Shangkara here and hereafter referred to is a commentator on this work, and not the philosopher Shangkaracharyya. 2 See note 2, p. 5. 3 In three of the Chakras — viz.y Svayambhu, Yawa, and Itara. DESGEIPTION OF THE SIX OENTRlS- “ — Tins is the the Mckbotie or spinal column, extending from the Mula (root) or Muladhara to the neck. This will be explained later. . Placed on the left and the right (Savya-dak^fee msh^niie)* ^[ These two Ida is placed on the left, ahd the Pinggala on the right of the Meru ” says the Bhuta-shuddhi Tantra. The Sammohana Tantra ^ speaks of their likeness to the Sun and Moon as follows :

The Ida Nad! on the left is pale, and is in the nature of the Moon ^ (Chandrasvarupi?a) . She is the Shakti-rupa Devi, ^ and the very embodiment of nectar (Amrita-vigraha). On the right is the masculine Pinggala, in the nature o£ the Sun. She, the gi’eat Devi, is Rudi-atmika,^ and is lustrous red like the filaments of the pomegranate flower.’^ These two hladis go upward singly from the Mula {i,e., Muladhara), and, having reached the Ajna Chakra, proceed to the nostrils., ■ ■■ " The Yamala says : On its (i.e., the Meru’sj left and right are Ida and Pinggala. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils. ’ The above passage shows the twofold and differing positions of the two Nadis. They go upward alternating from left ' to right and right to left, and going round the Lotuses (Pad ma) I they form a plait and go to the nostrils. i Elsewhere they are described as being placed like bows : Know that the two Nadis Ida and Pinggala are shaped like ^ bows.’^' . ■■■■■

Also^ : ^SShe who is connected with the left scrotum is I united with the Snshumna, and, passing near by the right ^ Oh. iv, 5 — 6. The seventh verse, which is not quoted by the I Commentator, runs: “Inside, the Meru, she who extends from the Mula to the place of Brahman is the fiery Su 5 ?ium«a, the very sell o L all knowledge.” tr- ® Cf. Rudrayainala, Oh. NXYII, v. 51. I' 3 Shakti-rupa — the Devi as Shakti or female”. ; ^ Rudratmika — that is, of the nature of Rudra or “ male - ^ Passage is from Prapanchasara (Vol. Ill, Tantrik Texts), Oh. !■> I vv. 81, 82. There is a variant reading nadika for nasikA THE SIX GENTRES AND THE- SEIiFENT POWEE In tlie space outside tlie Meru,^ placed on the left and the rightj are the two Shiras/ Shashi^ and Mihira.^ The Narii ^nshnmndi whose substance is the threefold G-nwas/ is in the middle. She is the form of Moon, Sun, and Fire Her body, a string of blooming Dhiistiira'^ flowers, extends from the middle of the Kanda® to the Head, and the Vajra inside Her extends, shining, from the Me^ZAra® to the Head.

Now, Yoga like that which is about to be spoken of cannot be achieved without a knowledge of the six Chakras and the Nadfs; the Author therefore describes the relative Nadis in this and the following two verses. In the space out$ide '^\ (Vahya-pradeshe) the two Nadis. Shashi* and (Shashi-mihira-shire=the two Nadis or Shiras, Shashi and Mihira). Shashi=;Ohandra (Moon) ; Mihira=Surjya (Sun). These two Nadis, which are in the nature of the Moon and Sun,^^ are the Nadis, Ida and Pinggala. 1 The spinal column. ^ Moon— that is, the feminine, or Shakti-riipa Nadi Ida, on the left. ^ Sun, or the masculine Nadi Pinggala, on the right. 5 Meaning either (v, post) the Gums, Sattva, Rajas, and Tamas ; or, as ‘‘strings,” the Nadi SusAumm with the Nadi Yajra inside it, and the Nadi Chitriwi within the latter. ^ That is, as Chitrki, Yajriwi and Sn^/iumm. s The root of all the Nadis (®. post), Kanda=Bulb. — Tliis is t the backbone or spinal column, extending from the Mula (root) or Muladhara to the neck. This will be explained later, • ' Placed on the left and the right (Savya-dak^he nishdinne) . “ These two NadisP'-‘^ The Ida is placed on the left, and the Pinggala on the right of the Meru says the Bhiita^shuddhi Tantra. The Sammohana l^’antra ^ speaks of their likeness to the Sun and Moon as follows :

/^The Ida Nad? on the left is pale, and is in the nature of the Moon (Chandrasvai upiui) . She is the Shakti-rupa Devi, ^ and the very embodiment of nectar (Amrita-vigraha). On the right is the masculine Pinggala, in the nature o£ the Sun. She, the great Devi, is Eudratmika,^ and is lustrous red like the filaments of the pomegranate flower.’^ These two Nadis go upward singly from the Mula (^e., Muladhara), and, having reached the Ajna Chakra, proceed to the nostrils.' The Yamala says : On its (i.e., the Meru's) left and right are Ida and Pinggala. These two go straight up, alternating from left to right and right to left, and, having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils.” The above passage shows the twofold and differing positions of the two Nadis. They go upward alternating from left to right and right to left, and going round the Lotuses (Padma) they form a plait and go to the nostrils. Elsewhere they are described as being placed like bows : ** Know that the two Nadis Ida and Pinggala are shaped like bows.”' Also^ : She who is connected with the left scrotum is

united with the Sushxxxxinhj and, passing near by the right 1 Ch. iv, 5— 6. The seventh verse, which is not quoted by the Commentator, runs: ‘‘Inside the Meru, she who extends from the Mula to the place of Brahman is the fiery Snshurnnh, the very self ot all knowledge.” Gf. Eudrayainala, Ch. XXVII, v. 51. 3 Shakti-rupa— the Devi as Shakti or “ female ”. 4 Rudratmika— 'that is, of the nature of Rudra or “ male 5 Passage is from Prapanchasara (Yol. Ill, Tantrik Texts), Oh. I, vv. 81, 82. There is a variant reading nadika for nasika. shouUer-jomt, remains bent like a bow by the heart, and having reached the left shoulder-joint passes on to the nose. Sirnilarlf She that comes from the right scrotum passes on to the left These two N^Ts which come from the left and right scrotum when they reach the space between the eyebrows, make with the Su..Aumna a plaited knot of three (Trivewi) and proceed to the nostrils. They are also thus described: “In the Ida is the Devi Yamuna, and in Pinggala is Sarasvati, and in Sus/mrana dwells Gang^ 1 They form a threefold plait ^ united at the root of n f separate at the eyebrows, and hence it is

called Trivem-yoga, and bathing there < yields abundant fruit.” “ Whose .mhstance is the threefold Gunas ” (Tritaya-gnnamayij.— The compound word here used is capable of different interpretations. Reading Guna to mean “ a string,” it would mean « made up of three strings t'fo., Su-s/iumna, Vajra and Ohitriwi. ahese three form one, but considered separately they are distinct. If Gu«a be read to mean “ quality,” then it would mean possessed of the qualities Sattva, Rajas and Tamas Now, the substance of ChitrinT is Sattva (Sattvagunamayi), of Vajia, Ra]as, and of Su^Aamna^ Tamas. theMe^V” (Madhye)— ,:.e., in the middle or inside fi n fclie ’-eg'on of the Brahma-randhra/^ s etc. ° 1 Sammohana Tantra, Ch. If 13 thn« • <■ Tr, - Siif9Aurii?2a is the outermost slieafli • ** ai. »d .Mi. cM«,i i. ».drarS? ““ “ «'>■ V. 52, of TiiK SlX^;fp;E;NTKES ANi> THE SETiPENT POWER head. See the opening verse of Paduka-panchaka : I adore the twelve-petalled Lotus that is the crown of the Xadi along the channel (Randhra) i within which the Kurtdall passes.” As the Chitriwi ends here, her Container, Susi^um??a, also ends here. If it be taken to mean that she exists above the Hahasrjira, then there will be a contradiction to the description in the fortieth verse, where the Sahasrara is spoken of as “ shining in vacant space” (Shunyadeshe prakasham). If Snahumaa pas”ses over it there can be no vacant space. ’

There are some who contend that all the three Nadis— Ida Pinggala, and Sna/iumrea— are inside the Mem, and quote the following as their authority from the Nigaraa-tattva-sara : “ The three Nadis are said to be inside the Meru, in the middle of the back.” But this cannot be; all the Tantras say that the Ida and Pinggala are outside the Meru, and on the authority of these our Author speaks of their being outside the Meru. Further, if they were inside the Meru they could not be bow-shaped and touch the hip and shoulder joints. The Nigama-tattva-sara by the “ three Nadis” apparently means Sua/mmua, Vajra and ChitrinI, and not Ida, Pinggala and Sus/mmna. The position of the SusAumraa from the Muladhara to the head is thus described : “ Sus/iumwa goes forward, clinging like a Chavya-creeper 2 to the Meru, and reaching the end of tlmneek, 0 Beauteous One, she emerges and deflects, and, supporting herself on the stalk of the Shangkhinvs goes towards the region of Brahman (Brahma-sadana)/^ Also cf . : “ The other two are placed like bows. Sushumua is the embodiment of Pranava ;^ emerging from the backbone, she goes to the forehead. Passing between the eyebrows and united with Kunda]),5 she with her mouths approaches the Brahma-randhra.”

1 This channel or passage within Chitriwi is Brahmanadi. 2 I’etranihera Apetala (Colebrooke’s Amarakosha). 2 Nadi of that name ; v. post. f..lA!The''su,Wr “““ *'*•• ''"“O™ ^ Devi KundBlinl ; v. ante. Samipye saptarni—that is, locative in sense of proximitv. Su6-Aumna thrtw.? actually reach Brahmarandhra, but goes near it, endin</ near the twelve-petalled lotus, Gf. v. I, Padukapanchaka. By this it becomes apparent that the backbone extends to the end of the back of the neck. “ Supporting herself on the stalk of Shangkhini ” (Shangkhininalam alambya). Shangkhini is thus described : Ishvara said: “ Sarasvati and Kuhu are on either side of Sushumna ; Gandhari and Hastijihva again are on the right and left of Ida.” And again : “ Between Gandhari and Sarasvati is Shangkhini. The Nadi named Shangkhini goes to the left ear.” And also again : “Shangkhini, emerging from the hollow of the throat, goes obliquely to the forehead, and then, 0 Ambika,i united with and twisted round Chitrini, she thereafter passes to the head.” Hence she (Shangkhini) starts from Kanda-mula, proceeds between Sarasvati and Gandhari and reaches the throat, and then one of her branches proceeds obliquely to the left ear and the other goes to the top of the head.

“ Fa;Vd inside Her ” (Madhyame ’8ya?i.)~i.e., inside Sushumna. There are some who contend that the Meru-da»da extends from the feet to the Brahma- randhi-a, and quote in support the following passage from Nigama-tattva-sara : “ The bony staff which goes from the feet* to the Brahma-randhraiscalledtheMerudawda of the fourteen Lokas.” But the backbone is the spinal bone (Meim-danda), It extends from the Mula-kanda to the end of the back of the neck. This is self-evident, and no authority can alter things which are patent. Moreover, it is impossible for one piece of bone to go to the end of the feet, for then the legs could not be bent or stretched. The Mere therefore does not go below the Mula (Muladhara). The meaning of the passage from the Nigama-tattva-sara becomes clear if we read Pada to moan “ leg,” and not “ foot ”. “ Beginning of the pada” (Padadi) would then mean “where the legs begin ”. The sense would then be that the bone which controls the whole body from the feet right up to the head is the Meru-da?ida, which is like a stick, and begins from the penis two fingers breadth above the Mula-kanda. The Bhutashuddhi Tantra says : " Within it and two lingers’ breadth above it are Vajra and Ohitrim.”

1 “Mother,” a title of the Devi. 2 Padadi Lit., beginning of the pada; ©.post. is ChifcriM, who is lustrous with the lustre of I and attainable in Yoga by Yogis. She subtle as a spider’s thread, and pierces all the ih are placed within the backbone, and is pure She (Chitrki) is beautiful by reason of these lich are strung on her. Inside her (Chitrim) Da-na(ii,V which extends from the orifice of »f Hara® to the place beyond, where Adi- “ Inside Her ” (Tanmadhye)— i.e., inside Vaji Ijustvous With the lustre the I^rcmuacc (] —She absorbs the luminous character of the i chakra when she passes through it. Cf. v. 37, post “ Uko a spider's thread ” (Luta-tantupameya). the spider’s thread. “ She pierces all the Lotuses,” etc. (Sakala madhyantara-sthan bhittva dedipyate).— She pie of the six Lotuses, and shines like a thread strung There is a passage quoted as from the fourth Kawda of the Kalpa-Sutra, and explained to mean : “In the hollow channel within Ohitriwi are six Lotuses, and on the petals of these the Mabadevi Bhujanggi move about (viharanti).” But this text, as it has given a plural verb to Bhujanggl* in the singular, seems to be incorrect. But if it be said that it is the word of Shiva, and that the plural is used as singular, it would then have to be understood that the locative in the phrase “ in the channel within OhitrinT ” is used as an instrumental, and the correct meaning of the passage would in that case be that Bhujanggi goes along the channel within Ohitrini. And as She passes in her upwai’d movement She piei'ces the Chakras, and moves about on the petals of the Chakras Or it may also mean that Bhujanggi goes along the hollow of the Chitrini, and moves about on the petals of the six Lotuses within Sus/iumiia, and at length goes to Sahasrara

From the above authority it is not to be concluded that the six Lotuses are in the hollow of Chitrini.^ ^ “ Inside her ” (Tan-madhye).— Within Chitrini is Brahmanadi. The word Nadi here means a channel (Vivara). It is derived from the root Nad, motion. The word Brahmanadi means the channel by which Kn?idalini goes from the Muladhara to the place of Parama-shiva. Kundalini is a form of the Shabda-Brahman.» From this it is certain that the inside of Ohitrini is hollow, and there is no other Nadi inside her. “ The orifice of the mouth of Eara ” (Hara-mukhaTkahara). The orifice at the top of the Svayambhu-lingga in the Muladhara. Adideva is the supreme Bindu in the pericarp of the thousandpetalled Lotus. The rest of the verse requires no explanation.'* 1 Lit., “ Serpent,” a name of Kundalini. » Vishvauatha, quoting from Maya Tautra, says that all the six lotuses are attached to the Chitrini (Chitrhii-grathitaiig). 3 Shabda-Brahma-rupa Kuwdaliui.^ The Shabdabrahmau (see Introduction) is tbe Ohaitanja in all beings. ^ Sbangkara reads this verse meaning is practically tbe same, character only. in a slightly modified form, but the modifications being of a verbal this bhloka she is further described :

“ Fine like a (lotus) fibre and shines ’’ (Li She is luminous, albeit fine like the fibre she shines because of the presence of Kuwifalini. “ Embodiment of all bliss ” (Sakala-sukhahere used as the equivalent of Ananda, whicl i>liss. She is the source of all Bliss.'^ “ Whose true nature is pure consciousness ” svabhava).— Shuddha-bodha is Tattva-juana, SI IS pure Consciousness. ^ * Because, accoi-ding to Yishvanatha, She drons fore contains all kinds of bliss. Shano-kara savs^i the interpretation, » It is blissful to all » ^ is interpreted by Kalmhara^a to i SVion It A** other words, divine or spiritual Jna Shangkara, the reading is Shuddha.bbaT 7 a.o,,.t.i,K„= '.r ^ lightning and fine like a (. 0 us) fibre, and shines in the minds of the sages. She IS extremely subtle; the avrakener of pure knowledo-e • the embodiment of all Bliss, whose true nature is pure Consoiousness.' The Brahma-dvara => shines in her mouth Ihis place is the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the mouth of “ Brahma-dvdra ” ^ is the entrance and exit of Knwdalira in her passage to and from Shiva. » Her mouth ” (Tadasye)— the mouth of Brahmanadi, the

orifice in the mouth of Hara. “ This place ” (Tadetat)— i.e., the place near the entrance. “ The entfomce to the region sfrinMed hy ambrosia” {Snih&- dhara-gamya-pradesha).— The region which is sprinkled by the ambrosia (Sudha) which flows from the union 2 of Paratna Shiva and Shakti, and which is attained by the help of Shiva and Shakti dwelling in the Muladhara. “Knot” (Granthi-sbbanam).— The place of the union of Sos/iuiD'ii/a and Kanda. ^ “ Is called ’’—that is, by those versed in the Agamas. 1 Door of Brahman. A ^Samarasya, a term which is ordinarily applied to sexual un ion (Stripungyogat yat saukhyang tat samarasyam)— here and elsewhe re, of course, used symbolically. 3 The root of all the Nadis ; see v. 1, ante. , ’ ' I . '1 " ' " ' /■; ’ ‘ Now we come to the Adhara Lotus/ It is attached to the mouth of the Sus/rnmna, and is placed below the genitals and above the anus. It has four petals of crimson hue. Its head (mouth) hangs downwards. On its petals are the four letters from Va to Sa, of the shining colour of gold. After having described the Nadis^ the Author describes the MulMhara Chakra in detail in nine verses beginning with the present.

It is attached to the mouth of Sushumna^ (Su6?/iumwasyalagnam). — The petals 2 are on four sides of the place where the Kanda ^ and Sushumna meet. Below the genitals and above the anus (Dhvajadho gudorddhvam). — From below the root of the genitals to Snshumna. Four petals of crimson hue (Chatu/l-sho7^apatram). — l^'he four petals are red in colour. Shona is the crimson colour of the red lotus. On its petals are the four letters from Va to 8a ’’ (Vakaradisantairyutam veda ^ -var^mih). — The four letters are Va, Sha (palatal), 8ha (cei'ebral), and Sa. ^ On each of the petals of the six the six Chakras ; see hence to v. 12, post, 3 Y, p. 7, ante, ^ Veda-var«a : Veda stands for “ four There are four Vedas, and the learned sometimes use the word Veda to mean four — i,e,^ the number of the Vedas. Lotuses tie letters of the alphabet are to be meditated upon, going round in a circle from the right (Dakshinavartena). C/. Vishvasara Tantra : “ The petals of the Lotuses are known to contain the liters of the alphabet, and should be meditated upon as written in a circle from the right to the left.”

Malaya, and Suparvata — dwell in the four corners.” According to this notion, the eight spears are likened to the seven Kula Mountains on Earth. “ Within it” (Tad-angke). — Inside the region of Prithivi (Dhara-mawdala) is the Bija of Earth— yfz., “ Lang ”. This Bija is also of a yellow colour. The phrase “ shining yellow colour ” (Lasat-plta-vanza) is descriptive of the Bija also. So it has been said : “Inside it is the Aindra Bija (Bija of Indra),i of a yellow colour, possessed of four arms, holding the thunder in one hand, mighty ^ and seated on the elephant Airavata.” ^ 2Maha-bahu, “possessed of great long arms ■Gf. Ajanu-lambita-bahu farms reaching the knees). 3 'The elephant of Indra. This and other animals figured in the Chakras denote both qualities of the Tattva and the Vehicles (Vahana) of the Devata therein. See Introduction. Ornamented with four arms ^ and mounted on the King of Elephants,* He carries on his lap * the child Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotus-face is fourfold. This is the Dhyana of the Dhara Bija. The Bija of Dhara or Prfthivi is identical with that of Indra.

“On Kvi lap ” (Tad-angke)— i.e., in the lap of Dhara Bija. The sense of this verse is that the Creator Brahma dwells in the lap of Dhara Bija. By “ anglca ” (lap) is to he understood the space within the Bindu of Dhara Bija. Gf. “ In the Muladhara is the Dhara Bija, and in its Bindn dwells Brahma, the image of a Child, and the King of the Immortals 5 is mounted on an Elephant.” The above quoted passage, it is urged, means “ the King of the Immortals is in the lap of Dhara Bija.” But according to our view as the Dhara Bija and the Indra Bija are the same, their identity is here spoken of ; for it is also said “the letters of the Mantra are the Devata j the Devata is in the form of the Mantra (Mantra-rupiwi).” Also cf. Nirvana Tantra : “ 0 beautiful one, the Indra Bija is below the genitals. The very perfect and beautiful dwelling of Brahma is above Nada, and there dwells Brahma the Creator, ® the Lord of creatures.’ 1 These two adjectival phrases qualify Dhara Bija. 3 That is, the Bindu of the Bija (Dhara) or “ Lang This is explained jooiA

4 Brahma is represented with four heads. By above Nada ” in this passage, we must understand that the abode of Brahma is within the Bindu which is above Nada* Some read left of the genitals/^ and thus there is a difference of opinion. The Sharada says that the Idharas are various according to different views. Four lustrotis arms ” (Lasad-veda ^-bahu).— Some interpret the Sanskrit compound word to mean in whose arms shine the four Vedas Sama and others,’^ thus thinking of Brahma as being possessed of two arms only. But Brahma is nowhere described as holding the Vedas in his hands, and that he should be meditated upon as having four arms is clear from the following passage in Bhuta-shuddhi Tantra : Know, 0 Shiva, that in its lap is the four-armed, redcoloured child 2 Brahma, who has four faces and is seated on the back of a swan,” ^ The wealth of whose lotus-face is fourfold (Mukhambhojaloikshmlh chatur-bhaga-bheda?i), — By this is to be understood that Brahma has four faces. Some read the passage as Chatur-bhagaveda ” ; thus read the meaning practically is the same. If the Sanskrit text is read « Mukhambhoja-lak^/imi-chatur-bhagaveda,” the meaning would be, the four different Vedas enhance the beauty of his lotus-faces . ^

As opposed to the opinion that Brahma bolds the four Vedas in his arms, the Vishva-sara Tantra in the Brahmi-dhyana says : Meditate on Brahmi (Shakti) as red in colour and garbed in the skin of the black antelope, and as holding the staff, ^ gourd, ^ rosary of Rudrak.s/ta beads, and making the gesture dispelling fear.”^ And in the Sapta-shati Stotra ^ it has been said that ^ Veda is used to mean four, there being four Vedas, 2 1.e., Hirariya-garbha. ^ TTcr i ? SHangsa, or, as some say, goose or flamingo, b.ee Woodrolte s “ Garland of Letters ” p. 155. ^ The allusion is to the belief that the four Vedas came out ot the four mouths of Brahma. ^ Dan.(ia,, ■ ■ being shown to the spectator. The four fingers are close together, and the thumb crosses the palm to the fourth finger. 9 Marka? 2 deya Chandi. position as in note 8, p. 19, but with the palm held horizontally instead of vertically. 3 Kamawc^alu : a vessel with a gourd-shaped body, and handle at the top, used for carrying water, generally by ascetics. Shiva and Shakti /are to be meditated upon as having the same weapons.

Also c/. Yamala : “The Adi-Murti^ should be meditated upon as making the gestures of dispelling fear and granting boons/ as also holding the Knndika,^ and rosary of EudraksJia beads, and adorned with fine ornament.^^ This is how She should be meditated upon. The rest requires no explanation. Hebe dwells the Devi Dakini ^ by name ; her four arms shine with beauty, and her eyes are brilliant red. She is resplendent like the lustre of many Suns rising at one and the same time.^ She is the carrier of the revelation of the ever-pui’e Intelligence.® In this Sbloka the Author speaks of the presence of Dakini Shakti in the Adhara-padma. The sense of this verse is that in this Lotus the Devi Dakini dwells. She is the Carrier of the revelation of the ever-'pure telligence ’’ ^ (Prakasham vahanti sada-shuddha-buddhe/t) — that is, she, Dakini Shakti, enables the Yog'i to acquire knowledge of the Tattva (Tatfcva-jnana). By meditating on her, which is part of Yoga practice, one acquires Tattva-jnana. This Devi is the presiding Divinity of this region. C/. ‘^The mouth® (the lotus) has the letters Va, Sha (palatal), Sha, (lingual), and Sa, and is presided over by Dakini.^’

On the authority of the above passage, which occurs in a Dhyana of Pakini, she should be meditated upon as clad in black antelope skin. * ^ ^ ^ ^ ^ ^ The Devas Brahma and others are to be meditated upon as having their faces down or up according to the frame of mind (Bhava) of the Sadhaka. The Shaktananda-taranggim ^ quotes the following from the Maya Tantra : Parvatf asked : How can they be in the Lotuses which have their heads downward bent ? 1 The Sbaktananda-taranggmi places them in a difierent order. See P. K. Shastrfs edition, p. 75. ^ The unillumined. See Introductiou to Author’s Mahanirvana. 4 A staff surmounted by a human skull. Here the mark borne by woman between the eyebx*ows showing that her husband is living— an auspicious mark. The Saubhagyaratna” kara says that Pakini abides in Tvak Dhatu. 8 Fourth chapter ; Prasanna Kumara Shastrfs edition, pp. 78, 79. The passage in the text is incompletely quoted. ‘‘ Mahadeva said : The Lotuses, 0 Devi, have their heads in different directions. In the life of action ^ they should be thought of as having their heads downward, but in the path of renunciation ^ they are always meditated upon as having their heads upward turned.’ ■

: The rest is clear. 1 Pravntti-marga : the outgoing path as distinguished from the Nivntti-margaj or path of return to the Parabrahman. Near the mouth of the called Vajra, and in the pericarp (of the Adhara Lotus), there constantly shines the beautifully luminous and soft, lightning-like triangle which is Kamariipa, ^ and known as Traipura.® There is always and everywhere the Vayu called Kandarpa,^ who is of a deeper red than the Bandhujiva flower,^ and is the Lord of Beings and resplendent like ten million suns. In this Shloka is described the triangle in the pericarp of the Mula-Chakra.' Near the mouth of the Nadi called 7 (Vajrakhya - vaktradeshe). — The month of the Vajra is two fingers above that of the Snshumn*^ and below the base of the genitals. The triangle hnown as Traipura^^ (Trikonam traipurakhyam). — The triangle is so called because of the presence of the Devi Tripura within the Ka inside the triangle, and the letter Ka is the chief letter of the Kamabija. 5 Cf. Shaktananda-taranggim ^ : Inside dwells the Devi Sundari, ^ the Paradevata.’^ Ichchhfijnanakriyatmaka — ^^that is, the powers of Will, Knowledge, and Action. See Introduction. ^ A form of the Apana vayu. Kandarpa is a name of Kama the Deva of Love.

5 That is, the Mantra “Kling”; in Tantraraja Shiva speaking to Devi says, “letter Ka is Thy form.” The Nityapujapaddhati, p. SO, mentions in this connection “ Kang,” the Vija of Kamini. See Introduction. ^ When dealing with the Kakara-tattva, p. 165, Prasainia Kumara Shastri’s edition. Sundari— Tripura-sundari, a name of the Devi. See Tantraraja (Tantrik texts, YIII, Ch. 4 — 6). “ So/i ” (Komala) — i.e,, oily and smooth. “ Eama-rupa ” i : that by which Kama is caused to be felt— f.e., it is Madanagaratmaka.^ Of. “ Ihe triangle should be known as the charming Shaktipit/ia.” This triangle is above the Dhara-vija. Cf. Sammohana Tantra, speaking of Dhara-vija : “ Above it (Dhara-vija) are three lines— Vama, JyesMM, and Raudri.” “ Kandarpa.”— The presence in the Trikona of the Kandarpavayu is here spoken of. It is everywhere (samantat) that is extended throughout the triangle. “ Lord of Beings (Jivesha).— So called because the continuance of life depends on Kama or Kandarpa. It is said that “In the Kanda (heart) region dwells Prawa ; and Apana dwells in the region of the anus”. The air in the region of the anus is Apana, and Kandarpa VSyu accordingly is a part-of Apana Vayu.3 It is also said that ^ “ Apana draws Prana, and Prana draws Apana— just as a falcon attached by a string is drawn back again when he flies away j these two by their disagreement prgvent each other from leaving the body, but when in accord they leave it.”

The two Vayus PrSna and Apana go different ways, pulling at one another ; and neither of them, therefore, can leave the body, but when the two are in accord — that is, go in the same direction — they leave the body. Kandarpa Vayu, being a part of Apana, also pulls at Prfiwa Yayu, and prevents the latter from escaping from the body ; hence Kandarpa Vayu is the Lord of Life. In V. 10 the Author describes Kuwdalini as “ She who maintains all the beings of the world by Inspiration and Expiration.” s He himself has thus said that Prana and Apana are the maintainers of animate being. _ 1 Shangkara defines this as “ the embodiment of the devotee’s desire ” (Bhaktabhilas^a-svarupam). * Chamber of Madana (Deva of Love) — the Toni. important of such manifestations being Pra«a, Apana, Samana, Vyana, TJdana. See Introduction. * This is an oft-repeated passage (Shaktananda, p. 5). 5 The Inspired and Expired breath is HangsaA. y j.'-,, r. ' rtl * 4, 1,, ^ f I ' * V' f ' ^ Inside it (the ti’iangle) is Svayambhu ^ in His Linggaform,^ beautiful like molten gold, with His head downwards. He is revealed by Knowledge ^ and Meditation,^ and is of the shape and colour of a new leaf. As the cool rays of lightning and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kashi is in form like a whirlpool.®

In this verse he speaks of the presence of the Svayamhhaling^a in the triangle. Svayambhu in his ’’ (Lingga-rupi svayambhu) — i,e,j here dwells the Shivalingga whose name is Svayambhu. Betmtiful like molten (Druta-kanaka-kala-komala). — His body has the soft lustre of molten gold. Eis head downwards ” (Pashchimasya).— C/. Kali-kulamWta : “ There is placed the great Lingga Svayambhu, who is ever blissful, his head downward, active when moved by Kama Bija. Itevealed hy Knowledege and Meditatiorh^^ (Jnana-dhyanaprakasha).— Whose existence is apprehended by us by Knowledge (Jntoa) and Meditation (Dhyana). By Jnana we realise the attributelessness, and by Dhyana the attribiitefulness (of the Brahman). Such is Svayambhu, 1 ** Self -originated,” ‘‘ self -existent,” the Shiva Lingga of that name. 2 As the human phallus. 5 This refers to a depression on the top of the Lingga. The shape and colour of new leaves (PratHama-Mshalayakararupa).~By this is conveyed the idea that the shape of the Svayambhn^ Liiigga is tapering like a new unopened leaf-bud. Like the pistil inside the Ohampaka flower, it is broad at the bottom and tapers to a point at the end ; this also shows that the Svayambhu-lingga is of a blue-green colour (Shyama). Cf Shiiktananda-taranggini : “ 0 Maheshani, meditate inside it (the triangle) upon the Svayambhu-lingga, who holds his head with an aperture therein downward— the beautiful and blue-green Shiva (Shivang shyamala-sundaram).’*

In the Yamala occurs the following passage: “Meditate upon the very beautiful celestial triangle (Trikona) in the Muladhara ; within its three lines is Ku^iiZali, charming like ten million lightning flashes in the dark blue ^ clouds.” This passage, which describes Ku^zdali as “ lightning in the dark blue clouds , goes to show that the Svayambhu-Lingga is also blue; but Nila (blue) and Shyama (dark green) belong to the same category, and hence there is no contradiction. “ As cool rays of lightning and of the full moon charm so does Mis beauty ” (Vidyut-pur^iendu-bimba-prakarakara^-chaya-snigdhasantana-hasi). — As the strong light of the moon and of lightning emits no heat, so is the light which emanates from the Svayambhulinga cool and pleasing, bringing gladness into the hearts of men. The Deva who resides happily here as in Kashi ^ (Kashivasi vilasi). Kashi is the place sacred to Shiva, his favourite abode. By these two adjectives it is implied that the Svayambhu I in the Adhara Lotus is happy as He is in His form of Yishveshvara i. ^ in Kashi, and He is as pleased to be here as at Kashi. “ Vilasi ” f may also mean amorous because it has been said above, “ moved

■ Kama Bija Vilasi is indicative of His Lordship of the Like a ” (Sarid-avarta-rupa-prakara). — The whirl- '[ ' water on its outer edge creates a depression in the ' Vishvanafcha for Kara (ray) reads Rasa— that is, the nectar ; flowing from the Moon. ^ Benares or Baranasi. ^ The Universe is His Vilasa or Lila. middle and the centre thereof is raised like the shape of a conch A This Svayambhu is placed on the Kama-bija. This has been said in Kali-Kulamnta : Surrounded by the filaments of the lotus, is the Shringaia ^ and over this is the beautiful Maha-lingga Svayambhu, with an opening on the top, ever happy, holding his head downwards, and active when moved by the Kama-bija/’ Elsewhere the following occurs: There, in the pericarp, is the above-mentioned Pakinf, and the triangle (Trikowa) within which is a small aperture and the red Kama-bija. There is also the Svayambhu Lingga, his head downward and of a ruddy hue/’ This is, however, a different conception. I Shangkara says that he is so described because of his restless 2 The triangular pyramidical seat of Kama. Verses 10 and 11 Over it^ shines the sleeping Kmit^alini, fine as the fibre of the lotus-stalk. She is the world-bewilderer,® gentlycovering the mouth of Brahma-dvara ^ by Her own. Like the spiral of the conch-shell, Her shining snake-like form goes three and a half times round Shiva,® and her lustre is as that of a strong flash of young strong lightning. Her sweet murmur is like the indistinct hum of swarms of lovemad bees.® She produces melodious poetry and Bandha and all other compositions in prose or verse in sequence or otherwise® in Sanskrita, Prakn'ta and other languages. It is She who maintains all the beings of the world by means of inspiration and expiration,® and shines in the cavity of the root (Mula) Lotus like a chain of brilliant lights.

^ S vayaTnbliu Lingga — that is, round It with Her body and over It with Her bead. 3 Ku??ri!alim is the Shakti whereby the Mayik world exists, at rest. In the Kurina Parana Shiva says : “ This Supreme Shakti is in me, and is Brahman Itself. This Maya is dear to me, by which this world is bewildered.^^ Hence the Devi in the Laiita is called Sarvamohinl (all-bewildering). ® Vishvanatha says She makes this sound when ^wakened. According to Shangkara, thivS indicates the Vaikhari state of Ivundalini. ^ Is a class of literary composition in which verse is arranged in the manner of a diagram or picture. 8 Bhedakrama and Atibhedakrama. 9 Vishvanatha quotes Dak57d;2amurti as stating that during day and night man breathes in and out 21,600 times, taking both expiration and inspiration as the unit. See Introduction. so THl SIX OBNTEjBS AXD THE SERPENT POWER In ^ these two verses the author speaks of the presence of Kmichhm Shakti in the Svayambhu Lingga. It is the Devi Ku? 2 dalin! who maintains the existence of individual beings (Jiva, JivMma) by the functions of inspiration and expiration. She places them in^ individual bodies p She produces the humming sound resembling that of a swarm of bees, and is the source of Spe^ech and She, as described below, dwells in the triangular hollow in the pericarp of the Muladhara Lotus resting upon the Svayambhu Lingga,

Shines fine as the fibres of the lotus-stalh (Bisa-tantu- sodara-lasat-sfiks/ima)— i.e., She is fine like the fibre of the lotus-stalk. “ World-bewilderer ” (Jagan-mohin!)— i.e. She is Maya in this world. The month 0 / J5raAma-d't?<^m (Brahma-dvara-mukha) — the hollow on the liead of Svayambhu Lingga. /strong fla-ih of young lightning ” (Navina-chapala-malavilasaspada).— Lit., “ possessed of the wealth of a strong flash of young lightning. In youth every thing and person shows characteristic qualities in a state of vigorous perfection. Hence a “young flash of lightning means a strong flash. “She pvodw.es poetry etc.,” (Koinalakavya-bandda- rachana-bhedatibheda-kra)na).~This shows the mode in which words are produced. The soft music produced bv a combination ot soft and melodious words descriptive of beauty, virtue, etc., in all Its modulations, resulting from perfection of composition and regularity and irregularity in the disposition of words. By Bandha IS here meant pictorial poetical composition in prose ' or verse arranged to look like a lotus (Padrnabandha) a horse (Ashvabandha) and so on ; and by Atihheda the author alludes to all the words in Sangsknta and Praknta. By using the word “ order, sequence,” the author emphasises the fact that these compositions and words come out in the order laid down in the Shastras. Kundalini produces’

1 Madhuram : this is used as an adieotire, accordin'' to Shano-karT and means sweet. He says She is drinking nectar by the Smad’ vara ; as the nectar is coming through it, the Brahmad4ra is sweet. ^ botli afc random, and in set forms. Kundlalini produces words, Sangskrita and Prakrita, distinct and indistinct. She is the source from which all sound emanates. Cf. Sharada ^ Upon the bursting (unfolding) of the supreme Bindu ai'ose unmanifested Sounds (Avyakta-rava). It assumed the form of Kumiali in living bodies, and manifested itself in prose and verse by the aid of the letters of the Alphabet (lit., the essence of the letters).” By Prose and Verse ” all forms of speech are meant. It has distinctly been said in Kadimata ^ “ By the action of the Tchchha-Shakti of the Atma acting on Prtoa-vayu there is produced in the Muladhara the excellent NMa (Sound) called Para,^ In its ascending movement it is thrown upward and opening out in the Svadhi6*/iif/iana,^ it receives the name of Pashyanti ; and again gently led up as before-mentioned, it becomes united in the Anahata with Buddhi-tattva, and is named Madhj^ama. Going upward again, it reaches the Vishuddha in the throat, where it is called Vaikhari; and from there it goes on towards the head, (upper part of, the throat, the palate, the lips, the teeth. It also spreads over the tongue from root to tip, and the tip of the nose; and remaining in the throat, the palate, and the lips, produces by

1 Ch. I, second line of v. 11 and v. 14, the intermediate verses are omitted. _ These run as follows : “ That sound is called, by those versed in the Agamas, Shabdabrahman, Some teachers define Shabdabrahman to mean Shabdartha, others (grammarians) define it to mean Shabda ; but neither of them is correct, because both Shabda and Shabdartha are Jada (unconscious things). In ray opinion, Shabdabrabman is the Ohaitanya of all beings.” The Agama in the test is Shruti ; Raghava quotes Shangkaracharyya in Prapanchasara, which speaks of men versed in Shruti. Ohaitanya is the Brahman considered as the essence of all beings — that is, Chit and Shakti, or Chit in manifestation. 2 That is, the Principle or Cause of Sound. See Introduction. 3 Tantraraja (Vols. VlIT and XII. Tantrik Texts), Ch, XXVI, vv. 5 — 9. 4 At pp. 120 — 122, Vol. II, Tantrik Texts, Vishvanatha speaks of Para, Pashyanti, and the others Shaktis. The form of Kada, says the Manoravid, should be known fi'om the Guru. This lohchha- Shakti is Kalamayi. the throat and the lips the letters of the Alphabet from A to Ks/ia."i It is needless to quote more. Elsewhere has Kuwdalini been thus described : “ Meditate upon Devi Knwdalinl, who surrounds the Svayambhu-Lingga, who is Shydma and subtle, who is Creation itself, 2 in whom are creation, existence, and dissolution, ^ who is beyond the universe '* and is consciousness ® itself. Think of Her as the One who goes upwards.” *

Also; “ Meditate Upon the Devi Kuwdalini as your Ishta.- devata,’ as being ever in the form of a damsel of sixteen in the full bloom of her first youth, with large and beautifully formed breasts, decked with all the varied kinds of jewels, lustrous as the full moon, red in colour, with ever restless eyes.” ® “ Red (Rakta) as regards Sundarl ”, so says the Author of the Shaktanandatarangini. Kuwdalini, as a matter of fact should always be meditated upon as red (Rakta) in colour.® Shyama (which ordinarily denotes “colour ”) is here meant to signify something different. In all Tantras and all Tiintrika collections KundalinI is described to be like lightning. “ Shvama is the name given to a woman who is warm in winter and cool in summer, and has the lustre of molten gold.” “ This is what is four stages (AvasthachatusAtayatmaka) does after passing throuo-h the different centres mentioned in the Text assume the form of the 51 letters. Vishvatita. She is not only immanent, but transcends the universe. 6 Urddfivavahini, for Kuradalini ascends to the Sahasrara. 7 lafeta-deva-svarupiwi. The Is&tadevata is the particular Devata of the Sadhaka’s worship. 8 These in women indicate a passionate nature.

9 The Shaktanandatarangiwi says : She is only to be meditated upon as red only when the object of worship is Tripura. The text may also be read as meaning that “ red ” is an attribute applicable to Shri bundari — that is, the Devi Tripurasundari. This is a quotation from the Alangkara Shastra (Rhetoric). jjESCiUrTION OF THE SIX GENtltES meant liere and colour is not intended. Thus the apparent discrepancy is removed. The Kangkala-nmlin! Tanfcra describes Ku7?.cZalini in the Brahma-dvara, and before the piercing of the Chakras^ thus : She, the Brahman Itself, resplendent like millions of moons rising at the same time, has four arms and three eyes. Her hands make the gestures ^ of granting boons and dispelling fear, and hold a book and a Vf?iri. ^ She is seated on a lion, and as She passes to her own abode the Awe-inspiring One (Bhiina) assumes different forms/^. : i That IS, the Mudras Vara and Abhaya ^ The musical instrument of that name. 3 The Muladhara. He is DOW speaking of the StafMike Pam Shakti, who is like a straight thread above Kn?if/alin], who is coiled round SvayainbhuLingga. The Shri Paraineshvai’b whose radiance illumines this Universe ^ and its cauldron, dwells in the Svayambhu Lingga above where Ku^irZalini is coiled and holds supreme sway.

“ Omnvpotmt ’’ (l^arama).— She is the Maya who is able to do that which is impossible. ^ ^ Svayambhu lingga, round which Kur^Jali is coiled. 2 According to Shangkara, Para is in Kuw^Mini. She is called Brahma^?! by Vishvanatha, wdio Quotes the Svachchhanfla snmo'O'r'ftlit* KaU is a form of Nada Shakti (Kala Nada-shakti-rupa) j and inseparate from Ku? 2 rialinLi The Shaktananda-taranggmi says: Kala is Ku^dalinl, and She, Shiva has said, is Nada-shakti.*’ 2 And it has also been elsewhere said : “ Above it, meditate in your mind on Ohitkala united with I (Lafe/irai) who is tapering of shape like the flame of a lamp, and who is one with Ku/zdalL*’ (7/. Kalika-Shruti : Man becomes freed of all sins by meditating upon Kundalinl as within, above, and below the flame, as Brahma, as Shiva, as Sura, ^ and as Parameshvara Himself j as Wishnxx, as Pram, as Kalagni,^ and as Chandra.” ^ By within the flame” is meant the excellent Kala (=:Nridarupa) above Kuncfalinfs threefold coil. This is what has been said by the author of this Lalitarahasya. “She [Para) is wonderfully skilftd to create (Ati-kushahi) — i.e., She it is who possesses the wonderful skill and power of creation.

“ She is the receptacle of that continuous stream of ambrosia ■jioiring from Eternal Bliss {Brahman) ” (Nityananda-paramparativigjilat-plyus/ia-dhara-dhara).— By Eternal Bliss (Nityananda) is meant the Nirguna or Attributeless Brahman. Parampard means connected step by step From Nityananda, which is Nirguwa Brahman, there arises (in Its aspect as) Saguwa Brahman; from Saguna Brahman, Shakti; from Shakti, Hilda; from Nada, Bindu ; and from Bindu, Kundtalini.® Ohit-kala is another form of Ku7^c^alin^. It is thus that the ambrosia comes step by step to Pararneshvarl, the Ohitkala. She is Nityanandaparampara— that is, She belongs to the chain of emanation from Nityananda downwards ; and She is immeasurable) that She who is one with the Supreme, is formative activity. See Introduction. Vishvanatha, quoting an unnamed Tantra, says that this Maya is within Kimd^alim, and this Parama is Paramatmasvarupa. 2 Nada-shakti=Shakti as Nada. See Introduction. 3 Sura=Suryya, or Sun. Atiyigalat-piyns/^a-dharadhara — that is, She is the receptacle of the stream of ambrosia which flows copiously from Nityananda. ^ This compound word may be interpreted to mean that She holds the copious flow of ambrosia caused by her umon with the Brahman. From Nitytoanda this nectar comes to Para-Bindu, and passes through the Ajna Chakra, Vishuddha Chakra, etc., till it reaches the Muladhara, and this nectar is that of which She is the receptacle. To interpret it to mean this, the entire word is read as one.

I That is, if the compound be read in two sections — viz,, Nityarianda-. parampara, and then separately, Ativigalatpiyus^adharadhara. The translation adopted in the text is that which is referred to in the paragraph which follows. By meditating thus on Her who shines within the Miila Chakra, with the lustre of ten million Suns, a man becomes Lord of speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas,^ In this verse the Author speaks o£ the benefit to be derived from meditating on Kuwdalini. By Mida Ghahra i& meant the Muladhara. “It is the root of the six Chakras— hence its name.” “ Within ” (Mula-chakrantara-vivara-lasat-koti-suryya-prakasham). — She shines in the Muladhara Chakra like ten million suns shining at one and the same time. “ Eis deep and musical words" (VakyaiA kavya-prabandhaili)- — His speech is musical and full of meanings, as in a poetical composition. “ Ee serves ” (Sevate).^ —He uses his words in hymns of praise and for purposes of a like nature. He pleases them by words of adoration.

"All the foremost of the Dems ” (Sakala-sura-gurun).— The word Gruru here means excellent, and the Author by Sura-gurun means Brahma, Ytshnu, and Shiva, the principal Devas. Amara says that “ adding the words Singha (lion), Shardula (tiger), Naga (serpent), etc., to a male name implies excellence ”. 1 That is, Brahma, Yishnn, Shiva, etc. Curn of the Devas (Shangkara). 5 Abhayamudra ; y. 19, ante, n. 8. ^ Sword. Kbadi^a is a heavy sacrificial sword ^ Drinking-cup. 12 Described in v. 12 as another form of Kund\ mentary into eight section^. DESCiilPTiON iiF i'HE SIX OEN'i'EES There is aBotlier Lotus ^ placed inside the iinsimwnn at the root of the genitals^ of a beautiful vermilion colour. On its six petals are the letters from Ba to Purandara,^ with the Bindu ^ superposed, of the shining colour of lightning. Having described the Muladhara, he describes the Svidhh'fetham Chakra in five verses beginning with the present. This verse says that at the root of the genitals there is, distinct from the Muladhara, another Lotus, of a beautiful verinilion colour. Placed inside the Stishtmn/'? (SaurS'?4umW/a ^ -madhyaghaiitam).— The place of this Chakra or Padma is within Sushamm. Ai the root of the genitals {DhYaja-muladeshe),

Of a heautifnl vermilion colour (Sindura-pura^ruchiraru^ia). — This Lotus is of the charming red colour of vermilion. On its six petals (Angga-chhadaiA). — It is surrounded by its six petals which are the letters. ^ 1 That is, the SvadhL/ii^//.ana Chakra. See Introduction. ^ The letter La ; v. pod. 4 San67mm5ta : Shangkara reads this word to mean the Brahmanarfi which is within Sushimma^ and says that the suffix m ” by which the change is affected is used in the sense of “ relating to,” and not ** placed within ^ V. antes Introduction, 40 l’Hi3 SIX 0 ENTERS AND TIIe SEEFENT POW “ The letters ^^ (Badyaife savindu-lasifcai)^ Parandarantai/i).— By Ptirandara is meant the letter La, it being the Bija of Purandara or Indra. Each of these letters from Ba to La is on each petal of the lotus. They have the Bindu over them, and are of the shining colour of lightning. The above may also mean that the lustre of the letter is caused by their union with the Bindus placed over them. bESOMPTlON Ob’ THIS SIX OEN'J’kES Within is the white, shining, watery region of Varmm, of the shape of a half -moon, ^ and therein, seated on a Makara/is the Bija Vang, stainless and white as the autumnal moon.

Here the Author speaks of the presence of the watery region of Varuna in the pericarp of the Svadhi^Miatia. This watery region ( Ambhoja-ma?idalam) is in shape like the half-raoon (Ardhendurupalasitara), and is luminously white (Vishadaprakasham). The Sharada says: The region of water is lotus (shaped) that of earth is four-cornered ^ and has the thunderbolt (Vajra) and so forth/’ Raghava-bhai^a/ in describing it, says : Draw a halfmoon, and draw two Lotuses on its two sides.” The Great Teacher ^ says that the region of water is like the light of the Lotus-united Half-Moon”. Then he speaks of the Varuna-bija. This Bija is also white, and is seated on a Makara, which is the Carrier^ of Varmm. He has the noose in his hand. ** An animal of a legendary form, somewhat like an alligator. See ■Plate. ■ 4 Oil. L V. 24, Ghaturasram ; sed (jti, for ordinarily the Maxidata is semicircular. ® The famous Commentator on the vSharada-tilaka. 6 Apparently Shangkaracharyya, Prapanchasara (Tantrik Texts, vol. Ill) i, 24. Ml ' ^ ■;! THE Bit GtotkES ANJb THlS SEEFENT toWM C/. “(Meditate) upon the white Blja of Varuna (within the Lotus). Varu?ia is seated on a Makara, and carries the noose (Pasha). And above him ^ (that is, in the Bind uj meditate on Hari ^ who is blue of colour (Shyama) and four-armed/’

The Va in Varuna Bija belongs to the Ya class — -i.e., to the group Ya, Ra, La, Va. This becomes clear from the arrangement of the letters in Kulakula Chakra and in Bhutalipi Mantra. The rest is clear. 1 Tadurddl^varn, See Comm, to next verse, ^ Yishnn, Mat Hari, wlio is within it,\ who is in the pride of early youth, whose body is of a luminous blue beautiful to behold, who is dressed in yellow raiment, is four-armed, and wears the Shri-vatsa,^ and the Kaustubha,® protect us ! The Aathor here speaks of the presence of Mishnn in the Varuna Bija. Within (Angkadeshakalita)— t.e., in the Blnda above Varuna. Bija, in the same way as Brahma is in the lap of Dhara Bija. The same explanation applies by analogy to the description of the other Lotuses. Whose body, (Nila-prakasha-ruchira-shriyam). — Lit., He possesses the enchanting beauty of blue effulgence ; i.e., his body is of a luminous blue beautiful to behold. Wears Shrlvafsa and Kaustubha ,^^ — The following is his Dhytoa in the Gautamiya Tantra : On his heart is the gem Kaustubha, lustrous as ten thousand Suns shining at the same 1 i,e., Yishnxi is within “ the lap ” of the Bindu of Yang.

2 Lit., Favourite of Shri or LakA*7/.mi — an auspicious curl on the breast of Yish7in and his Avatara, Krishun, It is said to symbolically represent Prakriti. See Ahirbiidhnya Bamhita, 52, 92, citing also the Astrabhf^.s*/ia?^a Adhyaya of Yishm Pura? 2 a, I, 22. 3 A great gem worn by Vis/iwn, which is said to symbolically signify the souls (see authorities in last note). These are said to be united with tlie Kaustubha of the Lord (yi^Anati].fj,ka, 100)- 1 Vanaraala : the name for a large garland descending to the knee. It is defined as follows : Ajannlambini mala sarvartu-kusumojjvala Madhye sthulakadambadhya vanamaleti kirtita. (That is said to be Van am ala which extends down to the knee, beauteous with flowers of all seasons, with big Kadamba flowers in the middle.) This garland is celestial because in it the flowers of all the seasons are contained. couch, Sattvika Ahangkto. ; the bow, Tamasika Ahangkara ; the sword, knowledge ; its sheath, ignorance ; discus the mind and the arrows the senses. See authorities cited at p. 43, ante, time, and below it is the garland with the lustre of ten thousand moons. Above Kaustubha is Shri-vatsajj which also is luminous like ten thousand moons/^

The Tantrantara speaks of the weapons in the hands of Hari : (Meditate on) Him ^vho has the noose in His hand, and on Hari who is in his lap, and has four arms, and holds the Conch, ^ Discus, ^ Mace, ^ and Lotus, 5 is dark blue (Shyama) and dressed in yellow raiment.’’ By who has the noose in his hand ” is meant Varuwa as he has been described in the verse preceding the Text quoted. Elsewhere he (Hari) is spoken of as “ clad in yellow raiment, benign of aspect, and decked with a garland ^ We have seen that, in the Muladhara, Brahma is seated on the Hangsa, and we should therefore think of Yishnxx as seated on DKSOEffTION . OF THF SIX CENTOFS It is here that Eakim always dwells.^ She is of the colour of a blue lotus.^ The beauty of Her body is euhanced by Her uplifted arms holding various weapons. She is dress-^ ed in celestial raiments and ornaments, and Her mind is exalted ^ with the drinking of ambrosia. In this Shloka the Author speaks of the presence of Raldm in the Svadhw/ii/i^ma. Of, Rakini-dhyana elsewhere : “ Meditate on Rakiwf, who is blue of colour (Shyama). In Her hands are a spear, ^ a lotus, a drum ® and a sharp battle-axe. ^ She is of furious aspect. Her three eyes are red, and her teeth show fiercely. She, the Shining Devi of Devas, is seated on a double lotus, and from one of her nostrils there flows a streak of blood.s She is fond of white rice, ^ and grants the wished-for boon.’’

As Rakim is within another lotus in this Lotus, therefore should the six Shaktis everywhere be understood to be in a red lotus as in the MulMbara. , 1 Dwells (Bhati) : the Sanskrit word literally means ‘‘ shines ” — ‘ here ’ that is, in the Svadhi.v7ii^/iana. .^Of the colour of a blue lotus (Nilarabujodara-sahodarakantishobha) ; lit., Her radiant beauty equals the interior of the blue lotus. ■ s Matta-chitta ; for she drinks the nectar which drops from Sahasrara. She is exalted with the divine energy which infuses Her. 7 B^xigshtm , — She has long projecting teeth. dhatvekanAtham, that is, she who is the Lord of Raktadlvatu. There is another smaller Lotus in each of the main lotuses on which the Shakti sits, • ^ T5B1 Sit OEJNTRISS 4ITP TB[B SBBPEjNT POWER He who meditates upon this stainless Lotus, which is named SvadhisMiana, is freed immediately from all his as the fault of Ahangkara® and so forth. Lord among Yogis, and is like the Sun dense darkness of ignorance.® The wealth ke words flows in prose and verse in well- preme Linga), and he “ Fault of Ahari By this and Moha 6 and th escribed the benefit derived from the IhifilitMuB, Lotus.

* By Sva is meant the Para-Linga (Sathe Lotus is called SvadhisW/iana/^4 a and so forth (Ahangkara-dos/iadi). — • ix evil inclinations : Kama (lust), Krodha » which are the six enemies of Man, are ;ioTi on the SvadhisftiMna Lotus. By re also destroyed the darkness of Maya, i of knowledge (Juiina) is acquired. The lernies the six passions. Introduction. (pride), M; Ahangkara ice, iljiisidn )£ Ch. XXVII of the Budra-ytoala. Krodha (anger), Lobha (greed), Moha (deluAsaryya (envy), which all arise from a sense h MmkiFmii oi’ thk sK c}SNTEii.s- ■, 47 SUMMAEY OF VeESES 14 TO 18 The SvMliisAi/iana Chakra is of the colour of vermilion, and has six petals. On its six petals are the six letters Ba, Bha, Ma, Ya, Ra, and La, with the Bliidu placed thereon. They are of the colour of lightning. In the pericarp of this Lotus is the region of water in the form of an eight-petalled Lotus, with a half-moon in its centre. This region is white. Inside this latter is the Varutia Bija “ Vang,’^ seated on a Makara, with a noose in his hand. In the lap of the latter (i.e., in the hollow of the Bindu) is Ykh}a seated on Garuda. He has four lisnds, and is carrying the Shangkha (conch shell). Chakra (discus), Gada (mace), and Padma (lotus). He is dressed in yellow raiment, wears a long garland (Vana-mala) round his neck, the mark Shrivatsa and the gem Kaustubha on his breast, and is youthful in appearance. On a red lotus in the pericarp is the Shakbi Rakim. She is Shyama-varna,i and in her four hands she holds the Simla (spear or trident), Abja (lotus), Damaru (drum), and Tan gka (battle-axe). She is threeeyed and has fierce projecting fangs,^ and is terrible to behold. She is fond of white rice,^ and a stream of blood runs from Her nostril.

(Here e^idb' the seeond section) ^ See note to v. 11. 2 Kurila-dangsMra. 8 Shuklanna. I’lli! S IX GJSNTBlJS AND I'HE S lS Et^BXT Do WEB Above it,’ and at the root of the navel, is the shining Lotus of ten petals,® of the colour of heavj-laden rain-clouds. Within it are the letters Da to Pha, of the colour of the blue lotus with the Nada and Bindu above them. Meditate there on the region of Fire, triangular in form and shining like the rising sun. Outside it are three Sva,stika marks,* and within, the Bija of Vahni himself.^ iliH Majiipiira Chakra is described in this and the two following verses. “ Skinivg lottis of ten petals” (Dashadala-lasite) — i.e.,- the Lotus which shines by reason of its ten petals. “ 0 / the colmtr of heavij rain-dvvds” (Vmnsimtighn-pvaknshB) — i.e., of a dark hue. Within it are the letterSy^ etc. (Nilambhoja-prakiishair upahitajai^/iare tiadi-phantai/i^ sachandrai/i-). The ten letters from Da (cerebral) to Pha, with the Bindu placed above them, are of the colour of the blue lotus, and are each of them on the ten several petals. The letters are Da, D/ta, Aa, I’a, Tha, Da, Dha, Na, Pa, Pha. By Sachandraih which qualifies Varwaife is meant that the letters have Bindu and Nada over them, for these two go together.

. * The Maa^pura Chakra, the seat of the Element of Eire the sinn of which IS a triangle. See Introduction. ^ 3 An auspicious mark ; v. post. ^ 1 hat is, “ Rang,” the Seed-mantra of Eire. s Shangkara reads Dasha-dala-lalite— i.e., the cbarmins lotus of ten petals. ® DESGEIPTION Oi' THE SIX CENTRES “Like the rising Sun" (Aruiia-inihii’a-samam)—i.e., like the “ Svastika M arks. These three marks or signs are on three sides of the triangle. Raghava-bhaiia says 2; “A Svastika sign is made by the crossing of two straight lines going in four different directions.-” In this region of Fire is Kain the Bfia of Fire. ^ like a cross 2 In the note to v. 23 of Ch. I of the Sharada Tilaka, i Tbc'it is, making Vara and Abliaya Mudras, ante^ pp. 20, 21. ® Vahni’s or Fire^s weapon. Bliaskararaya says it is the weapon winch is called in Maharashtra Samti* §0 . . TOK SIX. ANp . Thli SEBPWr, TO Mepctate Upon Him (Fire) seated on a ram, four-armed, radiant like the rising Sun. In His lap ever dwells Rudra, who is of a pure vermilion hue. He (Rudra) is white with the ashes with which He is smeared ; of an ancient aspect and three-eyed, His hands are placed in the attitude of granting boons and of dispelling fear.^ He is the destroyer of creation

Elsewhere the Dhyana of Vahni is as follows : Seated on a ram, a Rudraks/ia rosary in one hand, and the Shakti ^ in the other.’^ As there are no weapons placed in the other hands it is to be inferred that the other two hands are in the attitude of granting boons and of dispelling fear; that is how He is described to be in other Dhyanas of Him. Rudra should here be meditated upon as seated on a bull. ‘‘He is white . , , smeared (Bhasmaliptangga-bhu6‘7iahharana-sita-vapwh). — The ashes with which his body is smeared and the ornaments he is wearing make him look white (though his hue is red). DfeSCEimON OP i’HE SIX GENl’BES Hkeio abides Lakini, the benefactress of all. She is fourarmed, of radiant body, is dark^ (of complexion), clothed in yellow raiment and decked with various ornaments, and exalted with the drinking of ambrosia.^ By meditating on this® Navel Lotus ^ the power to destroy and create (the world) is acquired. Vam ® with all the wealth of knowledge ever abides in the lotus of his face. “ Decked with variouti ornammile ” (Vividha-viraclianiilangferita).— She who is decorated with gems and pearls arranged in varied and beautiful designs.

Cf. Lakinl-dhyana elsewhere : “ Let the excellent worshipper meditate upon the Devi Lakini, who is blue and has three faces, and three eyes (to each face), fierce of aspect/and with Her teeth' protruding.® In Her right hand She holds the thunderbolt and’ the Shakti,’’ and in the left She makes the gestures ® of dispelling fear and of granting boons. She is in the pericarp of the navel lotus, which has ten petals. She is fond of meat (Mangsashl), ® and 1 Shyarna ; see awie, note to v. 11. 2 Matta-chitta ; vide ante-, p. 44, n. 3. ® Btat : a variant reading is evam, “ in this manner”. ® That is, the Devi of Speech, Sarasvati. ® Vishvanatha quotes a Uhyana in which She is described as huinp' backed (kubjini) and as carrying a staff. 2 The weapon of Vahni (Fire). See note 2, page 50. 9 Some read “ Maugsastham ”=She who abides in flesh. her breast is ruddy with the blood and fat which drop from Her mouth/^ The navel lotus is called Ma?ii-pura. The Gantamiya Tantra says.^ ^^Tliis Lotus is called Ma?zipura because it is lustrous like a Summary op Verses 19 to 21

The Nabhi-padma (Navel Lotus) is of the colour of the raiii« cloud, and has ten petals ; on each of its petals are each of the ten letters Da, Dha iVa, Ta, Tha, Da, Dha, Na, Pa, and Pha, of a lustrous blue colour, with the Bindu above each of them. In the pericarp of this Lotus is the red Region of Fire, which is triangular in shape, and outside it, on its three sides, are three Svastika signs. ■Within the triangle is the Bija of Fire — Rang He (Bija of Fire) is red in colour and is seated on a ram, is four-armed, and holds in his hands the Vajra (thunderbolt) and the Shakti weapon, and makes the signs of Vara and of Abhaya.^ In the lap of Vahni Bija is Rudra, red of colour, seated on the bull, who, however, appears to be white on account of the ashes which He smears on his body. He is old in appearance. On a red lotus in the pericarp of this Lotus is the Shakti LakiiiT. She is blue, has three faces with three eyes in each, is four-armed, and with Her hands holds the Vajra and the Shakti weapon, and makes the signs of dispelling fear and granting boons. She has fierce projecting teeth, and is fond of eating rice and dhal, cooked and mixed with meat and blood [Here ends the third section)

1- A Vaib’/zj/ava Tantra of great authority. , The quotation is from Cb, 34 of the same. 2 Mani-vad bhinnanjr. Bhinna liere means “distinguished,” for in the Mimipura is the Region of Fire. See also Rudrayamala, Ch. XXVII, V. 60. 3 Vara and Abhaya— ^^e., the Madras dispelling fear and granting 4 Khecharamia— that is, meat mixed with rice and dhal, such as Khecharamia (Khichri), Pilau, etc. MSGRIPTiON GF THE SIX CENTRES Aik)VE in the heart, is the charming Lotus,' of the shining colour of the Bandhdka flower,'' with the twelve letters beginning with Ka, of the colour of vermilion, placecl therein. It is known bj its name of Anahata, and is like the celestial wishing-tree,'' bestowing even more than (the supplicant’s) desire. The Eegion of Vayn, beautiful and with six corners," which is like unto the smoke in colour, is here. The Anahata Lotus is described in the six verses beginning with this. This Lotus should be meditated upon in the heart; the NQxh dhyayet 'm understood. The twelve letters beginning with Ka, that is, letters Ka to T/^a are on the petals. is known hy its name Anahata (Namnahiahata-sangjnakam).— “ It is so called by the Munis because it is here that the sound of Shabdabraiimaii is heard, that Shabda or

^ The Anahata, or heart Lotus, seat of the air element, the sign of which is described as hexagonal, is here. See Introduction. ^ Kalpa-tani. Shangkara says the Kalpa^taru, one of the celestial trees in Indra’s heaven, grants what is asked ; but this gives more, since it leads him to Mok.s/ia. ^ 6V^a^ko?^a — that is, interlacing triangles. See Plate V. Sea Introduction and Eudrayamala, Ch. XXYII, v. 64. THIS HIX 01‘JNTUKS AND Tlii*. SKUDEM’ imVEU ^ ^ c^ote^^ (p. 121, Vol. 11, Tau.riK lexts tollowiug : Witbni it is Vatia Liiigga, lustrous like ten thousand also bound which is fe’" ’ ' . . and is produced by wherein Puru^-Aa (that brahman see Kaghavabha^^a’s Comm, on Siiarada, Ch. I, y. 12, . ^ . . _ * 1- l.suns, labclabrahmauiaya (whose sulistance is Brahman}, no cause (Ahetuka). Such is the lotus An^iata IS, the Jivatma) dwells.” As to Shabda- sound which issues without the striking of any two things together/^ ^ Wishuif^f-trm^^'' is tlie tree in Heaven which grants all one asks ; as it is like the Ivalpataru, so it bestows more than is desired. ■ ■ '' Beglou oj (Vayur iiuunialain.— In the pericarp of this

Lotus is the Vnyu-inantiala. Meditate within it on the sweet and excellent Pavana Bija,* grey as a mass of smoke, with four arms, and seated on a black antelope. And within it also (meditate) upon the Abode of Mei-cy,® the Stainless Lord who is lustrous like the Sun,"* and whose two hands'" make the gestures which grant boons and dispel the fears of the three worlds. In this verse the Aotlior speaks of the presence of the Vajn Bija' in the Aniilmta: Chakra. ■ ' 'Favana Blja (lhivanrik.'^7mra)— t.c., the Bija Yang. Grey a-s a mcm of >imoke ( Dliunirivali-dhusara). — It lias the greyish coloor of smoke by reason of its being sarroonded by masses of vapour. A black anieloppf which is noted for its fleetiiess, is the Vahana (carrier) of Vuyu. Vayii carries his weapon, Angkusha,”^ ill the same way that Yarnna carries his weapon, Pasha. 1 Vayu, ivliose Ylja i.s “ Yang is in the form of a flame. 3 Shangkara read.s “ ocean of mercy (Karu^iavaridhi.) 4 Hangsa, the Sun — a name also of the Supreme. Cf. Hring the Supreme Hangsa dwells in the brilliant heaven.” See the Hangsa vati Elk of J^^gveda lY — 40 quoted in Mahanirvawa Tantra, vv. 196, 197, Ch. V. Hangsa is from Han - Gati, or motion. It is called Aditya liecause it is in perpetual motion (Sfiyana). Hangsa is also the form of the Antaratma, see v. 61, post. This I.Uk also runs in Yajurveda, X, 24, and XII, 14, and in some of the Upanishads,

5 This shows that the Blja has hands and feet (Shangkara). THE SIX CINTEES AMD ,fiij S'EliPEMT FOWEB He ■next speaks o£ the presence .of Isha iii.fclie Vajn Bija. Everywhere Shiva is spoken of as having three eves,^ hence Isha also has three eyes. Elsewhere it is said : Meditate upon him as wearing a jewelled necklet and chain of gems round his neck, and bells on his toes, and also clad in silken raiment.’^ In the same way ol: him it has also been said : The boantifnl One possessed of the soft radiance of ten million moons, and shining with the radiance of his matted hair.” Isha should therefore be tliooght of as clad in silken raiment d, IS the Eye of Wisdom (Jnanachakfj/iu), psscBfpTioN OB'. ^ rim , SIX oummf^ IT EEE dwells Kakinij who in colour is yellow like unto new liglitning/ exhilarated and auspicious ; three -eyed and the benefactress of all. She wears all kinds of ornaments, and in Her four hands She carries the noose and the skull, and makes the sign of blessing and the sign which dispels fear. Her heart is softened with the drinking of nectar. In this verse the Author speaks of the presence of the Shakti Kakini.

Exhilarated ^ (Matta)— that is, She is not in an ordinary, but in a happy, excited mood. With the drinking of etc, {Purna andha-rasardra- hridayii).-'~Her heart is soffceiied to benevolence by the drinking of nectar ; or it may be interpreted to mean that Her heart is softened by the supreme bliss caused by drinking the excellent nectar which drops from the Sahasrara. Her heart expands with the supreme bliss. Kakini should be thought of as wearing the skin of a black antelope. Compare the following Dhyana of Kakini where She is so described : If thou desirest that the practice of thy Mantra be 1 Kava-ta^Ht-pita— 2 .<?., where there is more thunder than rain, when the lightning shows itself very vividly. Pita is yellow ; Kakini is of a shining yellow colour, 2 Shangkara gives unmattil (maddened or exalted) as equivalent of Matta. crowned with success, meditate on the moon-faced, existent i Shakti Kakini, wearing the skin of a black antelope, adorned with all ornaments/’^ ' ' “always*”^”*' stuti, possibly the word is nityam, ^ Vishvanatha, in his commentary on the S/iaichakra, gives the = “Meditate on Kakini whose abode is in 7+ hands Pasha (noose), Shula prident), Kapala (skull), Damarn (drum). She is yellow in colour tond of eating curd and rice (Dadhyanna). Her beautiful body is in a slightly hending pose_ (Svavayavanamita). Her heart is made ioyous by the draught of rice wine (Varuai).” The Saubhagya-rat4bara cites Seven Dhyanas of the Seven Shaktis or Yoginis— Dakini and others

« A®'® of seven Dhatus. The peventp fefaakti Y^k.<?7^ini is pot Tnentioned in this book. DESCUIl'I'lON' Oi' TIJE SIX CENTfi-iiS The vShakti wlujso tender body is like ten million flaslies of lightning is in the pericarp of this Lotus in the form of a triangle (Triko/ia). Inside the triangle is the Shivalingga known by the name of Vfum. This Lingga is like shining gold, and on his head is an orifice minute as that in a gem. He is the I’esplendent abode of Lak.i'/(.ml. In tliis Shloka in described the triangle Trikon*a which is in the {3ericarp of this Lotus. “Shaldi in thii form of a triangle” (Trikoaabbidhil Sbaktife). —By this we are to understand that the apex of the Triangle is downward^ this iriko?iaj is below the Vciyu Bija, as has been said elsewhere. its lap is Isha. J3eIow it, within the Triko^a is “ On his etc. (Manlaii suk.s'/^ma»vibheda-yung mnnih ), — This is a description of Va?^,a-Lingga. The orifice is the little space within the Bindu which is within the haif-rnoon which is on the head of the Lingga, Elsewhere we find the following description: “The Va?ia« Lingga within the triaTigle, decked in jewels made of gold—the Leva with the half-moon on his head ; in the middle is an excellent red lotus/’

The red lotus in this quotation is one below the pericarp of the heart lotus ; it has its head turned upwards, and has eight petals. It is in this lotus that mental worship (Manasapuja) ^ As it is a Triko?ia Shakti it mast have its apex downwards as in the case of the Yoni. I’HK BIX ceNTEES ANB THE SEIiPEKT POWEJl should be made.^ Compare the following : Inside is the red eight-petalled lotus. There is also the Ivaipa-tree and the seat of the Ls/#^a-deva under a beautiful awning (Gliandratapa), surrounded by trees laden with dowers and fruits and sweet-voiced birds. There meditate on the L7/^a-deva according to the ritual « of the worshipper.” Orifice minute — He here speaks of the Bindu which in the head of the Viiua Lingga. As a gem has a minute orifice in it (when pierced to be threaded), so has this Lingga,^ By this is meant that the Bindu is in the head of the Shiva Lingga. The resplendent abode of Lahshmiy ^ — By this one must know the great beauty of the Lingga, due to a rush of desire,^ ^ This is not one of the six Chakras, but a lotus known as Anandakanda, where the la'/aadevuta is meditated upon. See Ch. Y, v. 132, Mabanirvawa Tantra.

by the respective sampradaya of the sMhaka. has an empty space (Shunya) within its circle. ^ That is, here, beauty. He who meditates on this Heart Lotus becomes (like) the Lord of Speech, and (like) Ishvara he is able to protect and destroy the worlds. This Lotus is like the celestial wishing-tree,^ the abode and seat of Sharva.® It is beautified by the Hangsa,-'* which is like unto the steady tapering flame of a lamp in a windless place.f The filaments which surround and adorn its pericarp, illumined by the solar I'egion, charm. li) this and the following verse he speaks of the good to be gained by meditating on the Heart Lotus. II 6 who MBdiidtss on this Lotus iji the ElocLYb hecoiues liJks th& Lord of S2we€h ^ Brihaspati, the Guru of the Devas— and able like Ishvara the Creator to protect and destroy the worlds. Briefly, he becomes the Creator, Protector, and Destroyer, of the Worlds. He speaks of the presence of the Jlvatmil which is Hangsa, ^ in the pericarp of this Lotus. The Jlvatma is like the steady flame of a lamp in a windless place, and enhances the beauty of this Lotus (Anila-hina'-dfpa-kalika-hangsena sang-shobhitam), Bangsa is the Jlvatma. He also speaks of the presence of the Suryya-mar^dala in the pericarp of this Lotus.