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YOGA
Tms word, derived from the root Yuj ("to join"), is in grammar sarhdhi, in logic avayavasakti, or the power of the parts taken together and in its most widely known and present sense the union of the jiva or embodied spirit, with the Paramätmä, or Supreme Spirit1 and the practices by which this union may be attained. There is a natural yoga, in which all beings are, for it is only by virtue of this identity in fact that they exist. This position is common ground, though in practice too frequently overlooked. " Primus modus unionis est, quo Deus, ratione suae immenSitātis est in omnibus rebus per essentiam, prsesentiam, et potentiam; per essentiam ut dans omnibus esse ; per praesentiam ut omnia prospiciens : per potentiam ut de omnibus disponens."2 The mystical theologician cited, however proceeds to say : "sed haec unio animae cum Deo est generalis, communis omnibus et ordinis naturalis......ilia namque de qua loquimur est ordinis supernaturalis actualis et fructiva." It is of this special yoga, though not in reality more "supernatural" than the first, that we
1. As the S'arada-tilaka (chap, xxv) says Aikyam-jivat manorahur-yogarh yogavis'äradäh. 2. Summa Theologiae Mysticae, torn, iii, p. 8. here deal. Yoga in its technical sense is the realization of this identity, which exists, though it is not known, by the destruction of the false appearance of separation. " There is no bond equal in strength to maya, and no force greater to destroy that bond than yoga. There is no better friend than knowledge (jfiana,) nor worse enemy than egoism (ahamkara). As to learn the Śāstra one must learn the alphabet, so yoga is necessary for the acquirement of tattvajnāna (truth)."1 The animal body is the result of action, and from the body flows action, the process being compared to the see-saw movement of a ghatiyantra, or water-lifter.2 Through their actions beings continually go from birth to death. The complete attainment of the fruit of yoga is lasting and unchanging life in the noumenal world of the Absolute.
Yoga is variously named according to the methods employed, but the two main divisions are those of the hathayoga (or ghatasthayoga) and samadhi yoga, of which rajayoga is one of the forms. Hathayoga is commonly misunderstood, both in its definition and aim being frequently identified with exaggerated fofms of self-mortification.
The Gheranda-Sarhhita well defines it to be " the means whereby the excellent rajayoga is attained." Actual union is not the result of Hathayoga alone, which is concerned with certain physical processes preparatory or auxiliary to the control of the mind,
1. Gheranda-Sarhhita (chap, v, et seq.) 2. In drawing water, bullocks are employed to lower and raise the vessel. Human action is compared to the bullocks who now raise, now lower, the vessel into the waters (of the Sarhsara). by which alone union may be directly attained. It is, however, not meant that all the processes of Hatha-yoga here or in the books described are necessary for the attainment of rajayoga. What is necessary must be determined according to the circumstances of each particular case. What is suited or necessary in one case may not be so for another. A peculiar feature of Tantrika virācāra is the union of the sadhaka and his sakti in latāsādhana. This is a process which is expressly forbidden to Pasus by the same Tantras which prescribe it for the Vira. The union of Siva and Sakti in the higher sādhana is different in form, being the union of the Kundalini-S'akti of the Mûlādhārā with the Bindu which is upon the Sahas-rara. This process, called the piercing of the six cakras, is described later on in a separate paragraph. Though, however, all Hathayoga processes are not necessary, some, at least, are generally considered to be so. Thus, in the well-known astāngayoga (eight-limbed yoga), of which samadhi is the highest end, the physical conditions and processes known as āsana and prānāyāma (vide post) are prescribed.
This yoga prescribes five exterior (bahiranga) methods for the subjugation of the body—namely (1) Yama, forbearance or self-control, such as sexual continence, avoidance of harm to others (ahirhsa), kindness, forgiveness, the doing of good without desire for reward, absence of convetousness, temperance, purity of mind and body, etc.1 (2) Niyama, religious
1. Yogl-YSgnavalkya (chap, i), where as to food it is said: ' 32 mouth-fuls for an householder,
16 for a forest recluse, and 8 for a muni (saint and observances, charity, austerities, reading of the Śāstra and Isvara Pranidhana, persevering devotion to the Lord.1 (3) Asana, seated positions or postures (vide post). (4) Prānāyāma, regulation of the breath. A yogi renders the vital airs equable, and consciously produces the state of respiration which is favourable for mental concentration, as others do it occasionally and unconsciously (vide post). (5) Pratyahara, restraint of the senses, which follows in the path of the other four processes which deal with subjugation of the body. There are then three interior (yoganga) methods for the subjugation of the mind—namely (6) Dharana, attention, steadying of the mind, the fixing of the internal organ (citta) in the particular manner indicated in the works on yoga. (7) Dhyana or the uniform continuous contemplation of the object of thought; and (8) that samadhi which is called savikalpasamadhi. Savikalpasamadhi is a deeper and more intense contemplation on the Self to the exclusion of all other objects, and constituting trance or ecstasy. This ecstasy is perfected to the stage of the removal of the slightest trace of the distinction of subject and object in nirvikalpasamadhi in which there is complete union with the PaRāmātma, or Divine spirit. By vairagya (dispassion), and keeping the mind in its unmodified state, yoga is attained. This knowledge, Aham Brahmasmi (" I am the Brahman"), does not produce liberation (moksa), but is liberation itself. Whether yoga is spoken of as the union of Kulakundalini with PaRāmasiva, or the union of the individual soul (jivātma) with the Supreme Soul (paRāmātma), or as the state of mind 1. Ibid.
in which all outward thought is suppressed, or as the controlling or suppression of the thinking faculty (cittavrtti), or as the union of the moon and the sun (Ida and Pingala), Prana and Apana or Nada and Bindu, the meaning and the end are in each case the same.
Yoga, in seeking mental control and concentration, makes use of certain preliminary physical processes (sadhana) such as the satkarma, asana, mudra, and Prānāyāma. By these four processes and three mental acts, seven qualities, known as sodhana, dridhata, sthirata, dhairya, laghava, pratyaksa, nirliptatva 1 (vide post), are acquired.
SODHANA: SATKARMA
The first, or cleansing, is effected by the six processes known as the satkarma. Of these, the first is Dhauti, or washing, which is fourfold, or inward washing (antar-dhauti), cleansing of the teeth, (danta-dhauti), etc., of the "heart" (hrddhauti), and of the rectum (muladhauti). Antardhauti is also fourfold— namely, vatasara, by which air is drawn into the belly and then expelled ; varisara, by which the body is filled with water, which is then evacuated by the anus; vahnisara, in which the nabigranthi is made to touch the spinal column (meru) : and bahiskrta, in which the belly is by kakini-mudra2 filled with air, which is retained half a jama3 and then sent downward.
1.Gheranda Samhita, First Upades"a. 2.GherancJa-SarhhitS, Third Upadeia (verse 86). 3.A jama is three hours. Dantadhauti is fourfold, consisting of the cleansing of the root of the teeth and tongue, the ears and the "hollow of the forehead" (kapala-randhra). By hrddhauti phlegm and bile are removed. This is done by a stick (danda-dhauti) or cloth (vaso-dhauti) pushed into the throat or swallowed, or by vomiting (vamana-dhauti). Muladhauti is done to cleanse the exit of the apanavayu either with the middle finger and water or the stalk of a turmeric plant.
Vasti, the second of the satkarma, is twofold and is either of the dry (suska) or watery (Jala) kind. In the second form the yogi sits in the utkatasana3 posture in water up to the navel, and the anus is contracted and expanded by asvini mudra; or the same is done in the pascimottanasana,4 and the abdomen below the navel is gently moved. In neti the nostrils are cleansed with a piece of string. Lauliki is the whirling of the belly from side to side. In trataka the yogi, without winking, gazes at some minute object until the tears start from his eyes. By this the " celestial vision" (divya-drsti) so often referred to in the Tantrika-upasana is acquired. Kapalabhati is a process of the removal of phlegm, and is three-fold— vata-kRāma by inhalation and exhalation; vyutkrāma by water drawn through the nostrils and ejected through the mouth; and sitkRāma the reverse process.
These are the various processes by which the body is cleansed and made pure for the yoga practice to follow.
3. Gheranda-SarhhitS, Second Upadeśa (verse 23). That is squatting, resting on the toes, the heels off the ground, and buttocks resting on heels. 4. Ibid., verse 20.
DRDHATA: ASANA
Drdhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is attained by asana.
Asanas are postures of the body. The term is generally described as modes of seating the body. But the posture is not necessarily a sitting one: for some asanas are done on the belly, back, hands, etc. It is said 1 that the asanas are as numerous as living beings, and that there are 8,400,000 of these ; 1,600 are declared to be excellent, and out of these thirty-two are auspicious for men, which are described in detail. Two of the commonest of these are muktapadmasana2 (" the loosened lotus seat "), the ordinary position for worship, and baddhapadmasana.3 Patanjali, on the subject of asana, merely points out what are good conditions, leaving each one to settle the details for himself according to his own requirements. There are certain other asanas, which are peculiar to the Tantras, such as mundasana, citasana, and savasana, in which skulls, the funeral pyre, and a corpse respectively form the seat of the sadhaka. These, though they may have other ritual objects, form part of the
1. Gheranda - Sarhliita, Second Upades"a. In the S'iva-Sarhhita (chap, iii, verses 84-91) eighty-four postures are mentioned, of which four are recommended—viz., siddhasana, ugrasana, svastikasana, and padm3sana. 2. The right foot is placed on the left thigh, the left foot on the right thigh and the hands are crossed and placed similarly on the thighs; the chin is placed on the breast, and the gaze fixed on the tip of the nose (see also S'iva- 3. The same except that the hands are passed behind the back and the right hand holds the right toe, and the left hand the left toe. By this, increased pressure is placed on the muladhara and the nerves are braced with the tightening of the body. discipline for the conquest of fear and the attainment of indifference, which is the quality of a yogi. And so the Tantras prescribe as the scene of such rites the solitary mountain-top, the lonely empty house and river-side, and the cremation-ground. The interior cremation-ground is there where the kamik body and its passions are consumed in the fire of knowledge.
STHIRATA: MUDRAS
Sthirata, or fortitude, is acquired by the practice of the mudras. The mudras dealt with in works of hathayoga are positions of the body. They are gymnastic, health-giving, and destructive of disease and of death,1 such as the jaladhara2 and other mudras. They also preserve from injury by fire, water, or air. Bodily action and the health resulting therefrom react upon the mind, and by the union of a perfect mind and body siddhi is by their means attained. The Gheranda-Samhita describes a number of mudras of which those of importance may be selected. In the celebrated yonimudra the yogi in siddhasana stops with his fingers the ears, eyes, nostrils, and mouth. He inhales pranavayu by kakinl-mudra, and unites it with apanavayu. Meditating in their order upon the six cakras, he arouses the sleeping Kulakundalini by the mantra "Hum Hamsa," and raises Her to the Sahasrara ; then, deeming himself pervaded with the S'akti, and in blissful union (sangama) with Siva, he meditates upon himself as, by reason of that union, Bliss itself and the Brahman.3 Asvinimudra consists
1. Gheranda - Samhita, Third Upadeśa. 2. Ibid, verse 12. 3. Gheranda - Samhita, Third Upadeśa. of the repeated contraction and expansion of the anus for the purpose of sodhana or of contraction to restrain the apana in satcakrabheda. S'akticalana employs the latter mudra, which is repeated until vayu manifests in the susumna. The process is accompanied by inhalation and the union of prana and apana whilst in siddhasana.1
DHAIRYA: PRATYAHARA Dhairya, or steadiness, is produced by pratyahara. Pratyahara, is the restraint of the senses, the freeing of the mind from all distractions, and the keeping of it under the control of the Ātma. The mind is withdrawn from whatsoever direction it may tend by the dominant and directing Self. Pratyahara destroys the six sins.2
LAGHAVA: Prānāyāma
From Prānāyāma (q.v.) arises laghava (lightness).
All beings say the ajapa-Gayatri, which is the expulsion of the breath by Harhkara, and its inspiration by Sahkara, 21,600 times a day. Ordinarily, the breath goes forth a distance of 12 fingers' breadth, but in singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths respectively. In violent exercise these distances are exceeded,
1. Ibid., verses 37, 49, 82. 2. Ibid., Fourth Upadeśa. The S'SradStilaka defines pratyahara as in-driyānām vicaratam vi§ayesu baladaharanam tebhyah Pratyaharo vidhiyate (pratyahara is known as the forcible abstraction of the senses wandering over their objects). the greatest distance being 96 breadths. Where the breathing is under the normal distance, life is prolonged. Where it is above that, it is shortened. Puraka is inspiration, and recaka expiration. Kumbhaka is the retention of the breath between these two movements. Kumbhaka is, according to the Gheranda-Samhita, of eight kinds: sahita, suryabheda, ujjāyi, Sitāli, bhastrikā, bhrāmari, murchchha, and kevali. Prānāyāma similarly varies. Prānāyāma is the control of the breath and other vital airs. It awakens sakti, frees from disease, produces detachment from the world, and bliss. It is of varying values, being the best (uttama) where the measure is 20; middling (madhyama) when at 16 it produces spinal tremour ; and inferior (adhama) when at 12 it induces perspiration. It is necessary that the nādī should be cleansed, for air does not enter those which are impure. The cleansing of the nādī (nādī-suddhi) is either samanu or nirmanu—that is, with or without, the use of bija. According to the first form, the yogi in padmasana does guru-nyasa according to the directions of the guru. Meditating on " yam," he does japa through Ida of the bija 16 times, kumbhaka with japa of bija 64 times, and then exhalation through the solar nādī and japa of bija 32 times. Fire is raised from manipura and united with prthivi. Then follows inhalation by the solar nādī with the vahni bija, 16 times, kumbhaka with 64 japa, followed by exhalation through the lunar nādī and japa of the bija 32 times. He then meditates on the lunar brilliance gazing at the tip of the nose, and inhales Ida with japa of the bija " tharh " 16 times. Kumbhaka is done with the bija vam 64 times. He then thinks of himself as flooded by nectar, and considers that the nādīs have been washed. He exhales by Pingala with 32 japa of the bija lam, and considers himself thereby as strengthened. He then takes his seat on a mat of kusa-grass, a deerskin, etc., and, facing east or north, does Prānāyāma. For its exercise there must be, in addition to nādī suddhi, consideration of proper place, time and food. Thus, the place should not be so distant as to induce anxiety, nor in an unprotected place, such as a forest, nor in a city or crowded locality, which induces distraction. The food should be pure, and of a vegetarian character. It should not be too hot or too cold, pungent, sour, salt, or bitter. Fasting, the taking of one meal a day, and the like, are prohibited. On the contrary, the Yogi should not remain without food for more than one jama (three hours). The food taken should be light and strengthening. Long walks and other violent exercises should be advoided, as also—certainly in the case of beginners—sexual intercourse. The stomach should only be half filled. Yoga should be commenced, it is said, in spring or autumn. As stated, the forms of Prānāyāma vary. Thus, sahita, which is either with (sagarbha) or without (nirgarbha) bija, is according to the former form, as follows: The sadhaka meditates on Vidhi (Brahma), who is full of rajo-guna, red in colour, and the image of akara. He inhales by Ida in six measures (matra). Before kumbhaka he does the uddiyanabhandha mudra. Meditating on Hari (Vişņu) as sattvamaya and the black bija ukara, he does kumbhaka with 64 japa of the bija; then, meditating on S'iva as tamomaya and his white bija makara, he exhales through Pingala with 32 japa of the bija; then, inhaling by Pingala, he does kumbhaka, and exhales by Ida with the same bija. The process is repeated in the normal and reversed order.
PRATYAKSA: DHYANA
Through dhyana is gained the third quality of realization or pratyaksa. Dhyana, or meditation, is of three kinds: (1) sthula, or gross; (2) jyotih; (3) suksma, or subtle.1 In the first the form of the Devatā is brought before the mind. One form of dhyana for this purpose is as follows: Let the sadhaka think of the great ocean of nectar in his heart. In the middle of that ocean is the island of gems, the shores of which are made of powdered gems. The island is clothed with a kadamba forest in yellow blossom. This forest is surrounded by Malati, Campaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the beautiful Kalpa tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the koel birds make love. Its four branches are the four Vedas. Under the tree there is a great mandapa of precious stones, and within it a beautiful bed, on which let him picture to himself his IstaDevatā. The Guru will direct him as to the form, raiment, vahana, and the title of the Devatā. Jyotirdhyana is the infusion of fire and life (tejas) into the form so imagined. In the muladhara lies the snake-like Kundalini. There the jivātma, as it were the tapering flame of a candle, dwells. The Sadhaka then meditates
1. Gherarnda-Samhita", Sixth Upadeśa. It is said by Bhaskararaya, in the Lalita (verse 2), that there are three forms of the Devi which equally partake uf both the prakasa and vimarga aspects—viz., the physical (sthula), the subtle (suksma) and the supreme (para). The physical form has hands, feet, etc., the subtle consists of mantra, and the supreme is the vasana or, in the technical sense of the Mantra Śāstra, real or own. upon the tejomaya Brahman, or, alternatively, between the eyebrows on pranavātmaka, the flame emitting its lustre.
Süksma-dhyána is meditation on Kundalini with sambhavi-mudra after She has been roused. By this yoga (vide post) the átmá is revealed (ātma-saksátkara).
NIRLIPTATVA: SAMADHI
Lastly, through samadhi the quality of nirliptatva, or detachment, and thereafter mukti (liberation) is attained. Samadhi considered as a process is intense mental concentration, with freedom from all samkalpa, and attachment to the world, and all sense of "mineness," or self-interest (mamata). Considered as the result of such process it is the union of Jiva with the PaRāmātma.1
FORMS OF SAMADHI-YOGA
This samadhi yoga is, according to the Gheranda-Samhita, of six kinds:3 (1) Dhyana-yoga-samadhi, attained by sámbhavi-mudra3 in which after meditation on the Bindu-Brahman and realization of the Ātma (ātmapratyaksa), the latter is resolved into the Mahakasa. (2) Nada-yoga, attained by khecarimudra,4 in which the fraenum of the tongue is cut, and the latter is lengthened until it reaches the space between the eyebrows, and is then introduced in a reversed position into the mouth. (3) Rasanandayoga, attained
1. See Commentary on verse 51 of the SatcakranirBpana. 2. Seventh Upadeáa. 3. Ibid., Third Upadeáa (verses 65 et, seq.). 4. Ibid., verses 25 et seg. by kumbhaka,1 in which the sadhaka in a silent place closes both ears and does puraka and kumbhaka until he hears the word nada in sounds varying in strength from that of the cricket's chirp to that of the large kettle-drum. By daily practice the anahata sound is heard, and the jyoti with the manas therein is seen, which is ultimately dissolved in the supreme Vişņu. (4) Laya-siddhi-yoga, accomplished by the celebrated yonimudra already described.2 The Sadhaka, thinking of himself as Sakti and the PaRāmātma as Purusa, feels himself in union (sarhgama) with Siva, and enjoys with him the bliss which is srngararasa,3 and becomes Bliss itself, or the Brahman. (5) Bhakti-Yoga, in which meditation is made on the IstaDevatā with devotion (bhakti) until, with tears flowing from the excess of bliss, the ecstatic condition is attained. (6) Rajayoga, accomplished by the aid of the manomurccha kumbhaka.4 Here the manas detached from all worldly objects is fixed between the eyebrows in the ajnacakra, and kumbhaka is done. By the union of the manas with the ātma, in which the jfiani sees all things, raja-yoga-samadhi is attained.
SATCAKRA-BHEDA
The piercing of the six cakras is one of the most important subjects dealt with in the Tantra, and is
1. Ibid., Fifth Upadeśa (verses 77 it seq.). 2. In the Lalita (verse 142) the Devi is addressed as Layakarl—the cause of laya or mental absorption. 3. S'rngSra is the love sentiment or sexual passion and sexual union. The first of the eight or nine rasa (sentiments)—viz., sVngara, vira (heroism), karuna (compassion), adbhutS (wondering), hSsya (humour), bhayanaka (fear), bibhatsa (disgust), raudra (wrath) to which Manmathabhatta, author of the Kavyaprakasa adds santi (peace). 4. Ibid., Fifth UpadeS"a, verse 82. part of the practical yoga process of which they treat. Details of practice 1 can only be learnt from a Guru, but generally it may be said that the particular is raised to the universal life, which as cit is realizable only in the sahasrara in the following manner: The jivātma in the subtle body, the receptacle of the five vital airs (panca-prana), mind in its three aspects of manas, aharhkara, and buddhi, and the five organs of perception (pancajnanendriyas) is united with the Kulakundalini. The Kandarpa or Kama Vayu in the mQladhara, a form of the Apana-Vayu, is given a leftward revolution and the fire wich is around Kundalini is kindled. By the bija " Hum," and the heat of the fire thus kindled, the coiled and sleeping Kundalini is awakened. She who lay asleep around svayambhu-linga, with her coils three circles and a half closing the entrance of the brahmadvara, will, on being roused, enter that door and move upwards, united with the jivātma.
On this upward movement, Brahma, Savitri, Dakinl-Sakti, the Devas, bija and vritti, are dissolved in the body of Kundalini. The Mahi-mandala or prthivi is converted into the bija " Larn," and is also merged in Her body. When Kundalini leaves the mula-dhara, that lotus which, on the awakening of Kundalini had opened and turned its flower upwards, again closes and hangs downward. As Kundalini reaches the svadhisthana-cakra, that lotus opens out, and lifts its flowers upwards. Upon the entrance of Kundalini MahaVişņu, Mahalaksmi, Sarasvati, Rakini Sakti,
1. Fuller details are given in the author's translation from the Sanskrit of the Satcakranirupana by Purnananda Svami, author of the celebrated Saktanandatarangini (The Serpent Power). Deva, Matras and vritti, Vaikunthadhama, Golaka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The prthivi, or " earth " bija " Lam " is dissolved in apas, and apas converted into the bija " vam " remains in the body of Kundalini. When the Devi reaches the manipura cakra all that is in the cakra merges in Her body. The varuna bija " vam " is dissolved in fire, which remains in the body of the Devi as the Bija " ram." The cakra is called the Brahma-granthi (or knot of Brahma). The piercing of this cakra may involve considerable pain, physical disorder, and even disease. On this account the directions of an experienced Guru are necessary, and therefore also other modes of yoga have been recommended for those to whom they are applicable : for in such modes, activity is provoked directly in the higher centre and it is not necessary that the lower cakra should be pierced. Kundalini next reaches the anahata cakra, where all which is therein is merged in Her. The bija of Tejas, " Ram," disappears in Vayu and Vayu converted into its bija " Yam " merges in the body of Kundalini. This cakra is known as Vişņu-granthi (knot of Vişņu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the visuddha-cakra. Upon Her entrance, Arddha-narisvara Siva, S'akini, the sixteen vowels, mantra, etc., are dissolved in the body of Kundalini. The bija of Vayu, " yam," is dissolved in akasa, which itself being transformed into the bija " ham," is merged in the body of Kundalini. Piercing the lalana-cakra, the Devi reaches the ajnacakra, where PaRāma-S'iva, Siddha-kali, the Deva, gunas, and all else therein, are absorbed into Her body. The bija of akasa, "Ham," is merged in the manas-cakra, and mind itself in the body of Kundalini. The ajnacakra is known as Rudra-granthi (or knot of Rudra or S'iva). After this cakra has been pierced, Kundalini of Her own motion unites with PaRāma-S'iva. As She proceeds upwards from the two-petalled lotus, the niralambapuri, pranava, nada, etc., are merged in Her.
The Kundalini has then in her progress upwards absorbed in herself the twenty-four tattvas commencing with the gross elements, and then unites Herself and becomes one with PaRāma-S'iva. This is the maithuna (coition) of the sattvika-panca-tattvas. The nectar1 which flows from such union floods the ksudrabrahmanda or human body. It is then that the sadhaka, forgetful of all in this world, is immersed in ineffable bliss.
Thereafter the sadhaka, thinking of the vayu bija " yam " as being in the left nostril, inhales through Ida, making japa of the bija sixteen times. Then, closing both nostrils, he makes japa of the bija sixty-four times. He then thinks that black " man of sin"2 (Papapurusa) in the left cavity of the abdomen is being dried up (by air), and so thinking he exhales through the right nostril Pingala, making japa of the bija thirty-two times. The sadhaka then meditating upon the red-coloured bija " ram " in the manipura, inhales, making sixteen japas of bija and then closes the nostrils, making sixty-four japas. While making the japa
1. In the Cintamanistava attributed to S'ri S'arhkaracarya it is said " This family woman (kundalini), entering the royal road (susumna), taking rest at intervals in the secret places (cakra), embraces the Supreme Spouse and makes the nectar to flow (in the sahasrSra.) " 2. As to Papa-purusa see MahanirvSna-Tantra Ullasa, V. (verses 98, 99). he thinks that the body of " the man of sin " is being burnt and reduced to ashes (by fire). He then exhales through the right nostril with thirty-two japas. He then meditates upon the white candra-bija " tharh ". He next inhales through Ida, making japa of the bija sixteen times, closes both nostrils with japa done sixty-four times, and exhales through Pingala with thirty-two japas. During inhalation, holding of breath, and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, matrka-varna) dropping from the moon. In a similar way with the bija " vam, " the formation of the body is continued, and with the bija " lam " it is completed and strengthened. Lastly, with the mantra " Soham," the sadhaka leads the jivātma into the heart. Thus Kundalini, who has enjoyed Her union with PaRāmasiva, sets out, on her return journey the way she came. As she passes through each of the cakras all that she has absorbed therefrom come out from herself and take their several places in the cakra.
In this manner she again reaches the muladhara, when all that is described to be in the cakras are in the position which they occupied before her awakening.
The Guru's instructions are to go above the ajfia cakra, but no special directions are given; for after this cakra has been pierced the sadhaka can reach the brahmasthana un-aided. Below the " seventh mouth of S'iva" the relationship of Guru and sisya ceases. The instructions of the seventh amnaya are not expressed (aprakaSitā). |
