Ṣaṭ Cakra Nirūpaṇa
अथ तन्त्रानुसारेण षट् चक्रादि क्रमोद्वतः।
उच्यते परमानन्दनिर्वाहप्रथमाङ्कुरः ।०॥
atha tantrānusāreṇa ṣaṭ cakrādi kramodvataḥ /
ucyate paramānandanirvāhaprathamāṅkuraḥ / 0 //
Now I speak of the first bud (of the yogic plant) of the complete realization of Brahman, which is to be achieved, according to the Tantras, by means of the six cakras and so on proper order.
Description of the nāḍīs Idá, pingalā and suṣumnā.
मेरोर्बाह्यप्रदेशे शशि मिहिरसिरे सव्यदक्षे निषण्णे
मध्ये नादि सुषुंनात्रितयगुणमयि चन्द्रसूर्यग्निरूपा
वज्राख्या मेढ्रदेशा च्छिरसि परिगता मद्यमेऽस्या ज्वलन्ति ॥१॥
merorbāhyapradeśe SASI mihirasire savyadakṣe niṣaṇṇe
madhye NADI suṣunnātritaya guṇa – mayī candrasūryagnirūpā
vajrākhyā meḍhradeśā cchirasi PARIGATA madyame’syājvalanti // 1 //
In the outer region of Meru are the two streams (2) of the moon (3) and the sun (4), located respectively on the left and right. In the middle is the suṣumnā nāḍī , formed by the threeguṇas (5), of lunar, solar and igneous nature (6). Its body is formed by a succession of nodules, as if it were a generous inflorescence of Dhūstūra (7), which extends from the center of the bulb (8) to the head. In the middle is the nāḍī called vajrā , which spreads flamingly from the sex to the head.
1. Meru , mountain range, represents the backbone.
2. sirā , rivers, streams, streams, drains, narrow channels. Veins, arteries: the nāḍīs .
3. The moon, female, or Śaktirūpa , the nāḍī Idá, on the left.
4. The Sun, or male nāḍī pingalá , on the right.
5. The three guṇas , Sattva, Rajas and Tamas; presented are as “fibers” assembled inside each other: the nadi Shushumna with vajra nāḍī within it, and nāḍī citrini within Finally this.
6. That is, as citrini , I vajrini and suṣumnā .
7. fastuos dhattura.
8. kanda The root of all Nāḍīs Kanda = Bulb
9. Medhra , the penis
तन्मध्ये चित्रिणी सा प्रणवविलासिता योगिनाम् योगगम्या।
लूतातन्तूपमेया सकलसरसिजान् मेरुमध्यान्तरस्थान्।
भित्त्व देदिप्यते तद्ग्रथनरचनया शुद्धबोधस्वरूपा।
तनमध्ये ब्रह्मनाडी हरकुखकुहरदादिदेवान्तरात्मा ॥२॥
tanmadhye citriṇī sā praṇavavilāsitā yoginām yogagamyā /
lūtātantūpameyā sakalasarasijān merumadhyāntarasthān /
bhittva dedipyate tadgrathanaracanayā śuddhabodhasvarūpā /
tanakuāḍāntarhye bradukmanāvāmā 2
Within it (1) is Citriní, which is brilliant with the luster of Pranava (2) and available in Yoga by Yogis. She (Citrirú) is subtle as a cobweb, and crosses all the Lotuses located within the spine, and is pure intelligence. (3) She (Citriní) is beautiful because of these (Lotuses) threaded in her. Within it (Citriní) is the Brahmanāḍī, (4) which extends from the orifice of Hara’s mouth (5) to the place beyond, where Adideva is. (6)
1. That is, within the Vajrá, which is, in turn, within the Susumna.
2. The Mantra “Om”.
3. Suddhabodhasvarūpa. From her derive the Jñána those who are pure (Samkara).
4. The Brahmanāḍī is not a Nāḍī separate from Citriní, but the channel in the latter.
5. Siva here the SvayambhúLínga.
6. The ParaBindu ; v. ib. The Brahmanāḍī up to the proximity of the Adideva but not up to it.
विद्यन्मालाविलासा मनिमनसिलसत्तन्तुरूप सुसूक्ष्मा
शुद्धज्ङनप्रभोधा सकलसुखमयी शुद्धबोधस्वभावा
ब्रह्मद्वारं तदास्ये प्रविलसति सुधाधारगम्यप्रदेशं
ग्रन्थिस्थानं तदेतत् वदनमिति सुषुंनाख्यनद्या लपन्ति ॥३॥
vidyanmālāvilāsā manimanasilasattanturūpa susūkṣmā /
śuddhajṅanaprabhodhā sakalasukhamayī śuddhabodhasvabhāvā /
brahmadvāraṃ tadāsye pravilasati sudhādhāragamyapradeśaṃ /
granthisthānaṃ tadetat vadanamiti suṣuṃnākhyanadyā lapanti // 3 //
3. She (1) is beautiful like a sparkling chain and fine like a (lotus) fiber, and she shines in the minds of the sages. She is extremely subtle, the awakener of pure knowledge; the embodiment of all Bliss, whose true nature is pure Consciousness (2). Brahmadvāra (3) shines in his mouth. This place is at the entrance to the ambrosia-sprinkled region, and is called the knot (4), as is the mouth of suṣuṃnā .
1. That is, Citriní, whose interior is called the Bráhmanāḍī.
2. śuddhabodhasvabhāvā , pure consciousness
3. brahmadvāra , the door of Brahman .
4. granthi, knot, joint, joint, joint, knot of a bamboo stick.
Description of the mūlādhāra cakra
ध्वजाधो गुदोर्ध्वं चतुःशोणपत्रं।
वकरादिसान्तैर् युतं वेदवर्णैह् ॥४॥
dhvajādho gudordhvaṃ catuhśoṇapatraṃ /
vakarādisāntair yutaṃ vedavarṇaih // 4 //
Now we come to ādhārapadma . (1) It is attached to the mouth of the suṣuṃnā , and is located below the genitals and above the anus. It has four petals of crimson hue. Its head (mouth) hangs down. On its petals are the four letters from va to sa (2), the brilliant color of gold.
1. That is, Mūlādhāra Cakra, so named because it is at the root of the six Cakras; see therefore verse 11, post.
2. The four letters are: वं VAM , शं śam , षं sam , सं sam .
समुद्भासि शूलाष्टकैरावृतं तत्।
लसत् पीतावर्णं तदित्कोमलान्गं
तदन्ते समास्ते धरायाः स्वबीजं ॥५॥
amuṣmin dharāyaś catuṣkoṇacakraṃ
samudbhāsi śūlāṣṭakairāvṛtaṃ tat /
lasat pītāvarṇaṃ taditkomalāngaṃ
tadante samāste dharāyāḥ svabījaṃ || 5 ||
In this (Lotus) is the square region (Cakra) of Prithiví (1) surrounded by echo bright spears. (2) That is to say, bright yellow (3) and beautiful like lightning, and it is also the bīja of the dharā (4) that is inside
1. Earth element, which is that of this cakra . The shape of this tattvasquare.
2. The śūlāṣṭa are directed towards the eight points of the compass.
3. The color of the Earth element that presides over this Cakra. Each manifests the shape, color, and action of its particular vibration.
शिशुः सृष्ट्कारी लसद्वेदबाहुः
tadaṅke navīnārkatulyaprakāśaḥ |
śiśuḥ sṛṣṭkārī lasadvedabāhuḥ
mukhāṃbhojalakṣmiścaturbhāgabhedaḥ || 6 |
Ornate with four arms (1) and mounted on the King of Elephants, (2) He carries on His lap (3) the child Creator, resplendent like the young Sun, who has four effulgent arms, and whose rich face lotus is quadruple. (4)
1. These two adjectival phrases qualify DháraBíja.
3. That is, the Bindu del Bija (Dhára) or “Lara”.
4. Brahma is represented with four heads.
वसेदत्र देवी च डाकिन्यभिख्या
लसदेव बाहूज्ज्वला रक्तनेत्रा।
प्रकाशं वहन्ती सदाशुद्धबुद्धेः ॥७॥
vasedatra devī ca ḍākinyabhikhyā
lasadeva bāhūjjvalā raktanetrā |
prakāśaṃ vahantī sadā śuddhabuddheḥ || 7 ||
Here dwells the so-called deví Dākiní ; (1) her four arms shine beautifully, and her eyes are bright red. She shines like the radiance of many Suns that arise at the same time. (2) She is the carrier of the revelation of Intelligence (3) always pure.
1. Dákiní and other Saktis of this class are called in some Tantras the Queens of the Cakras, and in others, their porters.
2. That is, according to Vivanátha, she is very red.
3. Suddhabuddhi, ie, TattvaJñána.
वज्राख्या विअक्त्रदेशे व्लसति सततं कर्णिकामध्यसंस्ठं
कोणं तत् त्रैपुराख्यं तडिदिव विलसत्कोमलं कामरूपम्।
कन्दर्पो नाम वयुर् निवसति सततं तस्य मध्ये समन्तात्
जीवेशो बन्धुजीवप्रकरमभिहसन् कोटिसूर्यप्रकाशः ॥८॥
vajrākhyā viaktradeśe vlasati satataṃ karṇikāmadhyasaṃsṭhaṃ
koṇaṃ tat traipurākhyaṃ taḍidiva vilasatkomalaṃ kāmarūpam |
kandarpo nāma vayur nivasati satataṃ tasya madhye samantāt
jīveśo bandhujīvaprakaramabh ί hasan koṭisūryaprakāśaḥ || 8 ||
Near the mouth of the nāḍī called vajrā , shines constantly, located in the middle of the pericarp, that triangle called traipurā(1), similar to lightning, bright and soft, the very form of desire (2)
There is always and everywhere the Váyu called Kandarpa (3), prince of life, happy and flourishing like a bunch of bandhujīva flowers (4) creating a glow like millions of suns.
1. This traipurā triangle says Visvanátha, quoted in Gautamíya-Tantra, is Icchá-Jñána-Kriyátmaka, that is, the powers of Will, Knowledge and Action.
2. kāmarūpa, the form of desire.
3. Form of Apána-Váyu. Kandarpa is a name for Káma, the Deva of Love.
4. Pentapetes Phoenicea, a plant whose red flowers open at noon and fade the next day.
तन्मध्ये लिन्गरूपी द्रुतकनककलाकोमलः पश्चिमास्यह्
ज्ञान ध्यानप्रकासः प्रथमकिसलयाकाररूपः स्वयम्भुः।
कासीवासी विलासी विलसति सरिदावर्तरूपप्रकारः ॥९॥
tanmadhye lingarūpī drutakanakakalākomalaḥ paścimāsyah
jñāna dhyānaprakāsaḥ prathamakisalayākārarūpaḥ svayaṃbhuḥ |
kāsīvāsī vilāsī vilasati saridāvartarūpaprakāraḥ || 9 ||
Within it (the triangle) is svayaṃbhuḥ (1) in its linga shape (2) with a first bud appearance, tender as a piece of melting gold, with the face to the west, revealed by knowledge (3) and meditation (4).
Like lightning or like the orb of the full moon, spread like a smile the continuous and smooth flow of abundant beneficial rays. An inhabitant of Kās ī (5), he amuses himself and enjoys himself, assuming the form of a river whirlpool.
1. S vayṃbhuḥ , the Śiva-linga whose name means “that which is self-originated”, “that which is by itself” ..
2. Like the human phallus.
5. Old name of Benares.
तस्योर्ध्वे बिसतन्तु सोदरलसत् सूक्ष्मा जगन्मोहिनी
ब्रह्मवारमुखं मुखेन मधुरं संछदयन्ति स्वयं।
शकावर्त निभा नवीन चपलामाला विलासास्पदा
सुप्तासर्पसम श्वोपरि लसात् सार्धत्रिवृत्ताकृतिः ॥१०॥
कूजन्ती कुलकुण्दली च मधुरं मत्तलिमालास्फुटं
वाचां कोमलकाव्यबन्दरचना भ्दातिभेदक्रमैः।
श्वासोच्छ्वासविभञ्जनेन जगतां जीवो यया धार्यते
सा मूलाम्बुज गह्वरे विलसति प्रोद्दामदीप्तावलिः ॥११॥
tasyordhve bisatantu sodaralasat sūkṣmā jaganmohinī
brahmavāramukhaṃ mukhena madhuraṃ saṃchadayanti svayaṃ |
śakāvarta nibhā navīna capalāmālā vilāsāspadā
suptā sarpasamā śvopari lasāt sārdhatrivṛttākṛtiḥ || 10 ||
kūjantī kulakuṇdalī ca madhuraṃ mattalimālāsphuṭaṃ
vācāṃ komalakāvyabandaracanā bhdātibhedakramaiḥ
śvāsocchvāsavibhañjanena jagatāṃ jīvo yayā dhāryate
sā mūlāmbuja gahvare vilasati proddāmadīptāvaliḥ || 11 ||
Above it, bright and fine like the fiber of a lotus stem, is the one that captivates the worlds. Gently covering the opening of the Brahman Gate (1) with her head, like the convolutions of a conch shell, she is perched with the brilliance of a garland of youthful rays.
It is asleep, like a coiled serpent, on Śiva, forming three graceful laps and a half. Whispering softly and without varying like a swarm of drunken bees, kulakuṇdalīmurmurs the Word with arrangements (of letters and words) forming different types (of verbal expression), such as melodious poetry, pictorial poem, literary composition, etc. and others that do not correspond to any known type.
And this by means of the division into inspiration and expiration, maintains the life of the worlds, emerging from the depths of the Lotus of the base ( mūlā ) as a prodigious inflamed line.
तन्मध्ये परमा कलातिकुशला सूक्ष्मातिसूक्ष्मा परा
नित्यानद परंपरातिविगलत् पीयूषधाराधरा।
ब्रह्माण्डादीकताहमेव सकलं यद्भासया भासते
सेयं श्री परमेश्वरी विजयते नित्यप्रभोधोदया ॥१२॥
tanmadhye paramā kalātikuśalā sūkṣmātisūkṣmā parā
nityānada paraṃparātivigalat pīyūṣadhārādharā |
brahmāṇḍādīkatāhameva sakalaṃ yadbhāsayā bhāsate
seyaṃ śrī parameśvarī vijayate nityaprabhodhodayā || 12 ||
Within him (1) the dominant Pará reigns, (2) the Śrī Parameśvarī, the Awakener of eternal knowledge. She is the Omnipotent Kalá (3) who is wonderfully skilled in creating, and is more subtle than the subtle. She is the receptacle of that continuous stream of ambrosia that flows from Eternal Bliss. By its radiance the whole of this Universe and this Cauldron are illuminated. (4)
1. The Svayambhu-Linga, around which Kuṇḍalī coils.
2. According to Samkara, Pará is in Kuṇḍalinī. Brahmin calls her Visvanátha, who quotes the Svacehanda-sarngraha. In Kuṇḍalinī there is the Pará state of Sabda.
3. Video post.
4. Katátha, that is, the lower self of the Brahmánda, and as such, in the form of a Cauldron.
वाचामीशो नरेन्द्रह् स भवति सहसा सर्वविद्याविनोदी।
आरोग्यं तस्य नित्यं निरवधि च महानन्दैत्तान्तरात्मा
वाक्यैः काव्यप्रबन्धैः सकलसुरगुरून् सेवते शुद्धशिलः. ॥१३॥
vācāmīśo narendrah sa bhavati sahasā sarvavidyāvinodī
ārogyaṃ tasya nityaṃ niravadhi ca
mahānandaittāntarātmā vākyaurabandḥ || sevaśhai vākyaurabandḥ || śudūśhai vākyaurabandḥ ||
By meditating in this way on her that shines like ten million Suns in the inner cavity of the base cakra, man becomes a master of the word, a prince among men, skillfully capable of deepening all branches of knowledge. Good health is continually enjoyed, and the inner essence of the mind is immersed in great bliss, without limitations. Henceforth, pure in conduct, one serves, by his language and compositions in verse, all the guru among the gods.
Description of the svādhiṣṭhāna cakra
अङ्गच्छदैः परिवृतं तडिदाभवर्णैर्बाद्यैः
सबिन्दुलसितैश्च पुरंदरान्तैः ॥१४॥
sauṣuṃṇamadhyaghaṭitaṃ dhvajamūladeśe |
aṅgacchadaiḥ parivṛtaṃ taḍidābhavarṇairbādyaiḥ
sabindulasitaiśca puraṃdarāntaiḥ || 14 ||
There is another Lotus enclosed within His ṣ umn ā , in the region at the base of the insignia (1); shining in a captivating way as if filled with cinnabar, it is surrounded by its six limbs in which the letters coming out of Ba a pura adarā (2) shine to light , shining with its bindu.
1. Figurative name given to the male sexual organ.
1. That is, the Svádhisthána-Cakra. See Introduction.
2. puraṃdarā Literally means “the destroyer of citadels”, one of the epithets of Indra, equivalent to the letter La. In the unscript alphabet, the six consonant letters from Ba to La are: ब ba, भ bha, म ma, य ya, र ra, and ल la
3. The Anúsvara.
तस्यान्त्रे प्रविलसद्विशदप्रकाश न्त्रे
मम्भोजम ṇ दलमथो वरुणस्य तस्य
वंकारबिजममलं मकराधिरूढं ॥१५॥
t asyāntre pravilasadviśadaprakāśa
mambhojamaṇdalamatho varuṇasya tasya
vaṃkārabijamamalaṃ makarādhirūḍhaṃ || 15 ||
Inside, radiant, shedding pure clarity, Varuna’s water lily, magnified in the shape of a crescent (1), and radiant like the autumnal moon, as well as the b ī ja of this god, Va ṃ (2), immaculate and mounted on the makara (3)
1. Water is the element of this cakra, which is represented by the crescent.
2. The mantra-bīja of water is the syllable vaṃ
3. makara , sea monster, chimera of dolphin and crocodile, which serves as a mount for the god Varuna.
तस्यान्कदेशकलितो हरिरेव पायात्
श्रीवत्सकौस्तुभधरो धृतवेदबाहुः. ॥१६॥
tasyānkadeśakalito harireva pāyāt
śrīvatsakaustubhadharo dhṛtavedabāhuḥ. || 16 ||
Pueda Hari, seen in the region within (from the b ī ja), protect us. He who has the enchanting beauty of a blue radiance, whose back is girded with a yellow veil, who breathes the pride of his early youth, who wears the śrīvatsa and the kaustubha , and who spreads his four arms.
1. Hari is one of the epithets of the god Vishnu and it means “the one who is dressed in yellow”. Viṣnu is depicted with bright blue skin ( pītāmbara ), dressed in yellow ( garvadhārī ), and with four arms bearing a scepter, a conch shell, a disk, and a lotus.
3. śrīvatsa , “the one appreciated by śrī”Old intertwining symbol reputed to be auspicious and appreciated by Viṣnu. It appears frequently in representations as a bowl hanging from the god’s necklace.
4. kaustubha , “the support of the world,” a jewel worn by the god Viṣnu and protecting him from the onslaught of the sea of milk.
अत्रैव भाति सततं खलु राकिणी सा
atraiva bhāti satataṃ khalu rākiṇī sā
divyāṃbarābharaṇabhūṣitamattacittā || 17 ||
It is also where the R ākiṇī perpetually radiates, whose shimmering charm is similar to that of the blue lotus chalice (2). The sumptuousness of her body is accentuated by the varied weapons that her hands hold. She is dressed in celestial ornaments and finery, and her spirit is exalted by intoxication.
2. nīlāṃbujablue lotus
3. lakṣmī , beauty, brilliance, splendor, prosperity, wealth, success, fortune, etc. On the other hand, kānti (“the splendid one”) is an epithet for Laksmī , wife of Viṣṇu
4. aṅga limb, body part
5. matta , drunk, exalted, passionate, furious, excited. Mattacittā , drunk mind
चिन्तयेद्यो मनुस्य स्तस्याहंकारदोषादिक्सकलरेपुः क्षीयते तत्क्षणेन।
गद्यैह् पद्यैः परभन्धैर्विरचयति सुधावाक्यसन्दोह लक्ष्मिः ॥१८॥
svādhiṣṭhānākhyametat sarasijamamalaṃ tapeyedyo manusya
stasyāhaṃkāradoṣādiksakalarepuḥ kṣīyate tatkṣaṇena |
gadyaih padyaiḥ parabhandhairviracayati sudhāvākyasandoha lakṣmiḥ || 18 ||
Whoever meditates on this spotless Lotus, which is called Svādhiṣṭhānā , immediately becomes free from all his enemies, such as the defect of ahaṃkāra.and else. He becomes a Lord among the Yogis, and is like the Sun that illuminates the dense darkness of ignorance. The richness of his words, similar to nectar, flows into prose and verse in well-reasoned speech.
Description of the maṇipūra-cakra
तस्योर्ध्वे नाभिमूले दशदललसिते पूर्णमेघप्रकाशे
नीलाम्भोजप्रकाशैर्रुपहितजठरे डादिफान्तैः सचन्द्रैः।
धायेद्वैस्वानरौणमिहिरसमं मण्डलम् तत् त्रिकोणं
तद्बाह्ये स्वस्तिकाव्यैस्त्रिभिरभिलसितं तत्र वह्नेः स्वबीजम्. ॥१ ९॥
tasyordhve nābhimūle daśadalalasite pūrṇameghaprakāśe
nīlāmbhojaprakāśairrupahitajaṭhare ḍādiphāntaiḥ sacandraiḥ
trikohamyayeasthīva tatbībāhābīvātībāhīvāhābāhābātīvaisvānarauṇamihirasamaṃ maṇḍatribadīvāhābīvādī tābīvāhābādīvātībāhābītābātāva || 19 ||
Above, at the root of the navel, which radiates from its ten petals, rises the Lotus color of rain-laden clouds. On its belly are the letters ḍa to pha (1), the color of a blue water lily,candra (2) on them. It is on this cakra that one should meditate on the Vaisvānara mandala similar to the orange sunrise sun, that saddle – ridden triangle on the outside with three marks ( svastikās ) (3). There is the b ī ja vahni (6).
1. In the Sanskrit alphabet these ten letters are: डँ ḍa , ढँ ḍha , णँ ṇa , तँ ta , थँ tha , दँ da , धँ dha , नँ na , पँ pa , फँ pha
2. sacandraiḥ , letter with the diacritical candra (ँ). The ten letters carry an overwritten candra that indicates the ether or sound space ( ākāśa), represented by the crescent of the Moon (candra), and the lengthening of the vibration, given by the point (bindu)
3. svastika , pack, mark, decor.
4. vahni , the fire. It is also an epithet for the Vedic god Agni and the mystic name for the letter ra , indicating that raṃ is the bīja-mantra of fire to vibrate in the maṇipūra cakra .
द्यायेन्मेषाधिरूढं नवतपननिभं वेदबाहूज्वलाङ्गं
तत्क्रोडे रुद्रमूर्त्तिर्निवसति सततं शुद्धसिन्दूररागः।
लोकानामिष्टदाताभयलसितकरः सृष्टिसंहारकरी ॥२०॥
dyāyenmeṣādhirūḍhaṃ navatapananibhaṃ vedabāhūjvalāṅgaṃ
tatkroḍe rudramūrttirnivasati satataṃ śuddhasindūrarāgaḥ
Meditate on him (Fire) seated on a rag, with four arms, radiant as the rising Sun. Rudra always dwells on His lap, shown with a pure vermilion hue. He (Rudra) is white with the ashes that smear him; old in appearance and with three eyes, His hands are placed in an attitude of granting favors and dispelling fear, He is the destroyer of creation.
अत्रास्ते लाकिनी सा सकलशुभकरी वेदबाहूज्ज्वलाङ्गी
श्यामा पीताम्बराद्यैर्विविधविरचनालङ्कृत मत्तचित्ता।
ध्यात्वैतन्नाभिपद्मं परभवति नितरां संहृतौ पालने वा
वाणी तस्याननाब्जे निवसति सततं ज्ञानसंदोहलक्ष्मिः ॥२१॥
atrāste Lakini sā sak] alaśubhakarī vedabāhūjjvalāṅgī
śyāma pītāmbarādyairvividhaviracanālaṅkṛta mattacittā
dhyātvaitannābhipadmaṃ parabhavati nitarāṃ saṃhṛtau Palane vā
vāṇī tasyānanābje nivasati satatam jñānasandohalakṣmiḥ || 21 || L ākinī
dwells here, the benefactor of all. She has four arms, a radiant body, is (of complexion) dark, (1) is dressed in a yellow garment and adorned with various ornaments, and exalted by the ingestion of ambrosia. (2) The power to destroy and create (the world) is acquired through meditation on this (3) umbilical lotus. (4) Vání , (5) with all the wealth of knowledge, always dwells in the lotus of His face.
1. Syáma, vide ante, verse 11.
2. Matta-cittá; vide ante verse no. 17.
3. Etat; a variant reading is evam, “in this way”.
4. nābhipadma , navel lotus ( nābhi ).
5. vāṇī, the “word”, is an epithet of Sarasvatí , whose melodious word is in agreement with a generous reality.
Description of the anāhata-cakra
तस्योर्ध्वे हृदि पङ्कजं सुललितं बन्धूककन्त्युज्ज्वलं
नांनाणाहतसम्ज्ञकं सुरतरुं वाच्छातिरिक्तप्रदं
वायोर्मण्दलमत्र धूमसदृशं षत्कोणशोभान्वितं ॥२२॥
tasyordhve hṛdi paṅkajaṃ sulalitaṃ bandhūkakantyujjvalaṃ
nāṃnāṇāhatasamjñakaṃ surataruṃ vācchātiriktapradaṃ
Higher up in the heart is a lovely, brightly colored lotus of a bandhūka flower with the twelve vermilion syllables beginning ka (3) located there. He is known by his name of anāhata, and that grants more than one wishes, (4). The vāy u region has the appearance of smoke (5) and has three beautiful interlocking angles (6).
1. The lotus of the heart, the seat of the air element, has a maṇḍala hexagonal shaped like a six – pointed star.
2. The bandhūka ( pentapetes phoenicea ) is a plant with red or pink flowers; its flowers open during the day and lose their petals at night.
3. These syllables are: कं kam, खं kham, गं gam, घं gham, ङं ṇam, चं cam, छंcham, जं jam, झं jham, ञं yum, टं ṭam, ठं ṭham .
4. surataruṃ vācchātiriktapradaṃ , the tree ( taru ) of God ( sura ) grants more than is asked since it leads to liberation ( moksa )
5. dhūmasadṛśa appearance of smoke
6. ṣatkoṇa , six angles, that is, two interlocking triangles.
तन्मध्ये पवनाक्षरं च मधुरं धूमावलीधूसरं
ध्ययेत्पाणिचतुष्तयेन लसितं कृष्नाधिरूढं परं।
तन्मध्ये करुणानिद्नममलं हंसाभमिशभिधं
पाणिभ्यामभयं वरं च विदधल्लोकत्रयाणामपि ॥२३॥
tanmadhye pavanākṣaraṃ ca madhuraṃ dhūmāvalīdhūsaraṃ
dhyayetpāṇicatuṣtayena lasitaṃ kṛṣnādhirūḍhaṃ paraṃ |
tanmadhye karuṇānidnamamalaṃ haṃsābhamiśabhidhaṃ
pāṇibhyāmabhayaṃ varaṃ ca vidadhallokatrayāṇāmapi || 23 ||
Within him, meditate in the pavanaBíja (1) sweet and excellent, gray as a mass of smoke, (2) with four arms, and sitting on an antelope. And within him (he meditates) also on the Abode of Mercy, (3) the Immaculate Lord who is effulgent like the Sun (4) and whose two hands perform the gestures that bestow gifts and dispel the fears of the three worlds.
1. Vāyu , whose Bíja is “Yaṃ”.
2. This smoke, says Saṃkara, emanates from the Jívátmá which is shaped like a flame.
3. Saṃkara reads “ocean of mercy” (Karunáváridhi).
4. Haṃsa , the Sun, also the name of the Supreme.
अत्रास्ते खलु काकिनी नवतडित्पीता त्रिणेत्रा शुभा
सर्वालंकरणान्विता हीतकरि संयग्ज्नानां मुदा।
हस्तैः पाशकपालशोभनवरान् संबिभ्रति चाभ्यं
मत्ता पूर्णसुधारसार्द्रहृदया कङ्कालमालाधरा ॥२४॥
atrāste khalu kākinī navataḍitpītā triṇetrā śubhā
sarvālaṃkaraṇānvitā hītakari saṃyagjnānāṃ mudā
hastaiḥ pāśakapālaśobhanavarān saṃbibhrati cābhyaṃ
mattālārṇashāras 24 || harālārasudhāras
Here dwells Kākinī, who is yellow in color like the first lightnings, (1) beautiful and auspicious; it has three eyes, and lavishes good and justice on all beings. He wears all kinds of ornaments. In his hands he carries the noose and the skull, and performs the sign of blessing and the sign of fearlessness. His heart is sweet and drunk, soaked in nectar, he wears a garland of bones.
1. navataḍitpītā , where there is more thunder than rain, when the lightning manifests itself most vividly.
2. Kākinī is bright yellow in color.
विद्युत्कोतिसमानकोमलवपुः सास्ते तदन्तर्गतः।
बणाख्यः शिवलिन्ङ्गकोऽपि कनकाकाराङ्गरागोज्ज्वलो
मौलौ सूक्षमविभेदयुङ् मणिरिव प्रोल्लासलक्ष्म्यालयः ॥२५॥
vidyutkotisamānakomalavapuḥ sāste tadantargataḥ
baṇākhyaḥ śivalinṅgako’pi kanakākārāṅgarāgojjvalo
maulau sūkṣmavibhedayuṅ maṇiriva prollāsalakṣmyālayaḥ || 25 ||
Bright within the pericardium of this child of the waters, the Śakti is known as the “Triangle” ( trikoṇa), whose tender body is like ten million rays. And there is also, hidden inside, Śiva’s liṅga called Bāṇa, shining like bright gold. Marked at the top with a subtle piercing, like a jewel, it is the place of the richness of a dazzling effervescence.
ध्ययेद्यो हृदि पङ्कजं सुरतरुं शर्वस्य पीथालयं
वाचामीश्वर ईश्वरोऽपि जगतां रक्षविनाशे क्षमः ॥२६॥
dhyayedyo hṛdi paṅkajaṃ surataruṃ śarvasya pīthālayaṃ
kiñjalkaśobhādharaṃ vācāmīśvara jī|śvarośagṣagśpivara || śvarośagṣagpivara
He who meditates in his heart on this flower that springs from the mud, on this heavenly tree (1), on this throne where the god Śarva sits (2), [in this Lotus] that radiates from the presence of Haṃsa (3) , which is like the flame of a lamp in a windless place, [in this Lotus] dressed in the splendor created by these filaments that shine within, magnified by the mandala of the sun, [that one becomes] ruler of the Word, Lord, able to protect or destroy the worlds.
1. Sura-taru , the divine tree
2. Mahá-deva , Śiva.
3. Here , the Jívátmá.
योगीशो भवति प्रियात् प्रियतमः कान्ताकुलस्यानिशं
ज्ञानीशोऽपि कृति जितेन्द्रियगणो ध्यानावधानक्षअमः।
गद्यैः पद्यपदादिभिश्च सततं कव्याम्भुधारावहो
लक्ष्मिरङ्गणदैवतः परपुरे शक्तः प्रवेष्तुं क्षअणात् ॥२७॥
and Ogiso bhavati priyāt priyatamaḥ kāntākulasyāniśaṃ
jñānīśo’pi krti jitendriyagaṇo dhyānāvadhānakṣamaḥ
gadyaiḥ padyapadādibhiśca satatam kavyāmbhudhārāvaho
lakṣmiraṅgaṇadaivataḥ parapure śaktaḥ praveṣtuṃ kṣaṇāt || 27 ||
The respected yogi (1) is always the most beloved of all the dearest lovers. (2) He is preeminently wise ( jnānin ) and full of noble actions. Your senses are completely under your control and your mind is able to stay fixed ondhyāna (3). His inspired word flows like a stream of (clear) water. He is like the divinity loved by Lakṣmi and is able to immediately enter the body of another.
1. bhavati , sir, respectful treatment
2. kāntākulasyā , the set of well-loved and lovers.
3. dhyāna , meditation, contemplation, the seventh stage of rāja-yoga.
Description of the viśuddha-cakra
विशुद्धाख्यं कण्ठे सरसिजममलं धूमधूम्रावभासं
स्वरैः सर्वैः शोणैर्दलपरिलसितैर्दीपितं दीप्तबुद्धेः।
समास्ते पूर्नेनेदुप्रथिततमनभोमण्डलं वृत्तरूपं
हिमच्छयनागोपरि लसिततनोह् सुक्लवर्नम्बरस्य ॥२८॥
भुजैः पाशाभीत्यङ्कुशवरलसितैः शोभिताङ्गस्य तस्य
मनोरङ्के नित्यं निवसति गिरिजाभिन्नदेहो हिमाभः।
त्रिणेत्रः पञ्चास्यो ललितदशभुजो व्याघ्रचरमाम्बरढ्यः
सदापूर्वो देवः सिव इति च समाख्यानसिद्धः प्रसिद्धः ॥२ ९॥
viśuddhākhyaṃ kaṇṭhe sarasijamamalaṃ dhūmadhūmrāvabhāsaṃ
svaraiḥ sarvaiḥ śoṇairdalaparilasitairdīpitaṃ dīptabuddheḥ |
samāste pūrneneduprathitatamanabhomaṇḍalaṃ vṛttarūpaṃ
himacchayanāgopari lasitatanoh suklavarnambarasya || 28 ||
bhujaiḥ pāśābhītyaṅkuśavaralasitaiḥ śobhitāṅgasya tasya
manoraṅke nityaṃ nivasati girijābhinnadeho himābhaḥ |
triṇetraḥ pañcāsyo lalitadaśabhujo vyāghracaramāmbaraḍhyaḥ
sadāpūrvo devaḥ siva iti ca samākhyānasiddhaḥ prasiddhaḥ || 29 ||
In the throat is the immaculate lotus called viśuddha , of a smoky gray hue, which for the enlightened spirit is illuminated by all the scarlet vowels (1) that shine on its petals. There is the circular maṇḍala of the sky (2), which shines gloriously like the full moon. The bījaspace is white, its shiny body is mounted on an elephant with snowy reflections, whose (four) trunks (3) carry the rope, the stinger, and make the gesture of granting blessings and dispelling fear, exalting its beauty.
Within this mantra there constantly resides the one whose body of snowy splendor is none other than the body of Girijā (4), the god with three eyes, five faces and ten graceful arms, richly dressed in tiger skin. He is (called) the “Always Beneficial” (5), reputed as the god whose name has been proven true.
1. the 16 Sanskrit vowels are: अ a, आ ā, इ i, ई ī, उ u, ऊ ū, ऋ ri, ऋृ rī, लृ lrī, ए e, ऎ ai, ओ o, औau, अं am, अः ah
2. Nabhomaṇḍala. Nabhas , the sky, the celestial vault, the atmosphere, the mist, the clouds,… (lat. Nebula , cloud) whose maṇḍala , that is, the bīja of ether or ākāśa , is the mantra हं Ham
3. bhuja , trunk elephant.
4. Girijā , epithet for Pārvatī, “daughter of the mountain,” wife of Śiva. Girija also designates the androgynous form of Śiva.
5. Sadāśiva , sadā, always; Śiva, Benefactor. The “always beneficial.”
सुधासिन्धोः सुद्ध निवसति कमले साकिनी पीतवस्त्रा
शरम् चापं पाशं सृणिमपि दधती हस्तपद्मैश्चतु्र्भिः।
सुध्।म्शोः संपूर्णं शशपरिरहितं मण्दलं कर्णिकायां
महामोक्षद्वारं श्रियम्भिमतशीलस्य शुद्धेन्द्रियस्य ॥३०॥
sudhāsindhoḥ śuddha nivasati kamale sākinī pītavastrā
śaram cāpaṃ pāśaṃ sṛṇimapi dadhat ī hastapadmaīścaturbhíḥ |
sudh | mśoḥ saṃpūrṇaṃ śaśaparirahitaṃ maṇdalaṃ karṇikāyāṃ
mahāmokṣadvāraṃ śriyambhimataśīlasya śuddhendriyasya. || 30 || Purer
than the Ocean of Nectar is the śakti Sākinīthat dwells in this Lotus. His garment is yellow, and in His four lotus hands He carries the bow, the arrow, the loop, and the hook. The entire region of the Moon without the mark of the hare (1) is in the pericarp of this Lotus. This (region) is the portal of the Great Liberation for one who desires the richness of Yoga whose senses are pure and controlled.
1. The shadows of the lunar reliefs look like a hare …
इह स्थाने चित्तम् निरवधि विनिधायात्मसम्पूर्णयोगः
कविर्वागमी ज्ञानी स भवति नितरां सादकः शान्तचेताः
त्रिकालानां दर्शी सकलहितकरो रोगशोकप्रमुक्तश्
चिरम्जीवी जीवी निरवधिविपदां ध्वंसहंसप्रकाशः ॥३१॥
iha sthāne cittam niravadhi vinidhāyātmasampūrṇayogaḥ
kavirvāgamī jñānī sa bhavati nitarāṃ sādakaḥ śāntacetāḥ |
sakalahitakaro rogaśokapramuktaś ciramjīvī jīvī niravadhivipadāṃ dhvaṃsahaṃsaprakāśaḥ || 31 ||
The sādhaka who continuously keeps his mind ( citta ) in this place ( ātma) gains full control himself. He becomes an enlightened poet (1), a master of the word, a man of knowledge, with a pacified mind. His vision extends to the three times (2), his beneficence encompasses all beings. Free from disease and pain, and endowed with longevity, it is the light of haṃsa , which destroys infinite misfortunes.
2. śāntacetā , mind appeased.
2. tríkālā, Past, present and future ..
इह स्थ्ने चित्तं निरवधि निधायात्तपवनो
यदि क्रुद्धो योगी चलयति समस्तं त्रिभुवनं
न च ब्रह्मा विष्णुर् न च हरिहरो नैव खमणी
स्तदीयं सामर्थ्यं शमयतुमलं नापि गणपः ॥३१ अ॥
iha sthne cittaṃ niravadhi nidhāyāttapavano
yadi kruddho yogī calayati samastaṃ tribhuvanaṃ
na ca brahmā viṣṇur na ca hariharo naiva khamaṇī
stadīyaṃ sāmarthyaṃ śamayatumalaṃ nāpi gaAṇapaḥ ||
The yogi , with his mind constantly fixed on this Lotus, with his breathing controlled by the Kumbhaka, (1) in his anger (2) is able to move the totality of the three worlds. Neither Brahmá nor Visnú, nor Hari-Hara, (3) nor Sūrya (4) nor Ganapa (5) are able to control his power (to resist him).
1. [This verse has not been taken into account by either Kālīcharaṇa or Śaṅkara . It is given by Bala-deva in his text, and his comments are also given here. It is in Tripurāsāra-samuchchaya Ch. V 26] (Arthur Avalon, The serpent power, p. 394, note 1)
2. āttapavana , the retention of breath,
3. khamaṇī , Sūrya, the Sun
4. gaṇapa, the elephant Gaṇeśa
Description of the ājñā-cakra
आज्ञनामाम्बुजं तद्धिमकरसदृशम् ध्यानधामप्रकाशं
हक्षाभ्यां वै कलाभ्यां परिलसितवपुर्नेत्रपत्रं सुशुभ्रं
तन्मध्ये हाकिनी सा शशिसमधवला वक्त्रषट्कं दधाना
विद्यां मुद्रां कपालं डमरुजपवटीं बिभ्र्ती शुद्धचित्ता ॥३२॥
ājñanāmāmbujaṃ taddhimakarasadṛśam dhyānadhāmaprakāśaṃ
hakṣābhyāṃ vai kalābhyāṃ parilasitavapurnetrapatraṃ suśubhraṃ
tanmadhye Hakini sā śaśisamadhavalā vaktraṣaṭkaṃ dadhānā
vidyām mudrāṃ kapālaṃ ḍamarujapavaṭīṃ bibhrtī śuddhacittā || 32 ||
The so-called ājña , is the flower that emerges from the waters, similar to a refreshing star, that shines with the glory of meditation (1). Its body has two perfectly white petals, pulled by the clarity of the kalāह Ha and क्ष Kṣa . (2) In the middle stands śakti hākinī , with six white moon-colored faces, imparting knowledge with a mudrā (3), and holding a skull, rosary, and hourglass drum. She has her pure spirit (4).
1. dhyāna , the meditation that makes the ājña cakra “bloom” in consciousness.
2. ह Ha and क्ष Kṣa are the bīja mantra of the kalās that divide the reality of the objective world into a binary world, but still remain pure.
3. The mudrā ofvidyā or pustaka mudrā , and those of dispelling fear and giving thanks.
4. śuddhacittā , purified spirit or mind.
एतत्पद्मान्तराले निवसति च मनः सूक्षमरूपं प्रसिद्धं
योनौ तत्करणिकायामितशिवपदं लिङ्गचिह्णप्रकाशं।
विद्युन्मालाविलासं परमकुलपदं ब्रह्मसूत्रप्रभोदं
वेदानामादिबीजं स्थिरतरहृदयश्चिन्तयेत्तत्क्रमेण ॥३३॥
etatpadmāntarāle nivasati ca manaḥ sūkṣmarūpaṃ prasiddhaṃ
yonau tatkaraṇikāyāmitaśivapadaṃ liṅgacihṇaprakāśaṃ |
vidyunmālāvilāsaṃ paramakulapadaṃ brahmasūtraprabhodaṃ
vedānāmādibījaṃ sthiratarahṛdayaścintayettatkrameṇa || 33 ||
Within this Lotus resides the mental principle ( manas ), whose nature is subtle but evident.
In the womb ( yoni) found in the pericarp is the abode of infinite Śiva (1) who appears with the emblem of liṅga , shining like a chain of rays; then the stay of the supreme of Kula (2), the revelation of the Brahman thread (3), the original seed of the Vedas. One should meditate one after another (4) with a very firm heart.
1. kāyāmita infinite body, inordinate, without limits
2. paramakulapada , refers to the supreme bīja that gathers all the mantra-bīja , the praṇava ॐ OM
3. brahmasūtra , the Brahman thread , the citriṇī – nāḍi.
4. This means that one should meditate on the cakras and the bīja of each of them, one after the other, according to the order given.
ध्यानात्मा साधकेन्द्रो भवति प्रपुरे शिघ्रगामी मुनिन्द्रः
सर्वज्ञह् सर्वदर्शी सकलहितकरह् सर्वशास्त्रर्थवेत्ता।
अद्वैताचारवादी विलसति परमापूर्वसिद्धिप्रशिद्धो
दीर्घायुः सोऽपि कर्ता त्रिभुवनभवने संहृतौ पालने च ॥३४॥
dhyānātmā sādhakendro bhavati prapure śighragāmī munindraḥ
sarvajñah sarvadarśī sakalahitakarah sarvaśāstrarthavettā |
advaitācāravādī vilasati paramāpūrvasiddhipraśiddho
dīrghāyuḥ so’pi kartā tribhuvanabhavane saṃhṛtau pālane ca || 34 ||
The noble sādhaka (1) whose ātma(2) he dedicates himself only to this meditation (3) he becomes a prince among the sages (4), capable of instantly entering the body of others (5). Omniscient, aware of all points of view, spreading its benefits in everything, is versed in all traditional sciences (6). He becomes a practitioner of non-duality (8) and gloriously manifests the glory of supernormal powers (7). He is the best and most original. He prolongs his life, and it is he who achieves the creation, preservation and destruction of the three worlds.
4. muni , sage, ascetic, hermitage who made the vow of silence.
5 . pra-pūra, it can also mean someone else’s house.
8. paramāpūrvasiddhi extraordinary and unknown powers
तदन्तश्चक्रेऽस्मिन्निवसति सततं शुद्धबुद्ध्यन्तरात्मा
तदूर्द्वे चन्द्रार्धस्तदुपरि विलसद्बिन्दुरूपी मकार
स्तदूर्ध्वे नादोऽसौ बलधवलसुधाधारसंतनहासी ॥३५॥
tadantaścakre’sminnivasati satataṃ śuddhabuddhyantarātmā
pradīpābhajyotiḥ praṇavaviracanārūpavarnaprākaśaḥ |
tadūrdve candrārdhastadupari vilasadbindurūpī makāra
stadūrdhve nādo’sau baladhavalasudhādhārasaṃtanahāsī || 35 ||
Within the ājñā-cakra perpetually, like the glow of a lamp, the inner principle of pure Intellect (1), manifested by the letters whose combination forms the praṇava (2). Above it is the crescent moon (3), above it the letter shinesMa in the form of bindu (4), and still above is the nāda (5), who with his white smile like Baladeva (6) spreads the rays of the Moon like a nectar.
2. That is, a and u, which by sandhi become O, with m anusvāra (m) form the paraṇava , or mantra Om.
3. tadūrdve candrārdha , above him rises the crescent (crescent)
4. makāra , the letter M anusvara in the form of Candra-bindu.
6. Baladeva orBalarāma ( rāma ) In mythology it is the eighth avatāra of Viṣṇu . Name of the older brother of Kṛṣṇa – (said to have been produced from a white hair of Viṣṇu -, and regarded as a nāga -)
इह स्थाने लीने सुसुखसाधने चेतसि पुरं
निरालम्बां बध्वा परमगुरुसेवासुविदिताम्।
तदभ्यासाद्योगी पवनसुहृदां पश्यति कणान्
ततस्तन्मध्यान्तः प्रविलसितरूपानपि सदा ॥३६॥
iha sthāne līne susukhasādhane cetasi puraṃ
nirālambām badhvā paramagurusevāsuviditām |
tadabhyāsādyogī pavanasuhṛdāṃ paśyati kaṇā n
tatastanmadhyāntaḥ pravilasitarūpānapi sadā || 36 ||
When the mind remains (1) in that place (2), which is the seat of true happiness, the yogi has closed (3) his abode (3) and has left it without support, thanks to the knowledge received from the supreme guru . After purifying the mind (5) carefully (6) by repeating this practice (7), (the yogi) sees sparks (8) emerge from the interior of the place, which is still glowing incandescent.
1. line , hold tight , glued or pressed tightly, joined, dedicated, fused.
2. iha , in this (lower) world
3. referring to the bandhas of practice
3. sthāna , indicates a position, a state, a place, a residence or a ( pure ) fortress
4. susukha – sādhana practice or ejericio ( sādhana ) to happiness ( susukha )
5. cetas , mind, thoughts, consciousness.
6. pavanasuhṛda , purify with devotion, carefully
7. abhyāsa , repetition, exercise, recitation, study, regular religious or spiritual practice.
8. kaṇa , grain, drop, fluff, atom, spark.
ज्वलद्दिपाकारं तदनु च नवीनार्कबहुलप्रकाशं
इह स्थाने साक्षद् भवति भगवान् पूर्णविभवो
अव्ययः साक्षी वःनेः शशिमिहिरयोर्मण्दल इव ॥३७॥
jvaladdipākāraṃ tadanu ca navīnārkabahulaprakāśaṃ
jyotirvā gaganadharaṇīmadhyamilitaṃ |
iha sthāne sākṣad bhavati bhagavā n pūrṇavibhavo
a vyayaḥ sākṣī vaḥneḥ śaśimihirayormaṇdala iva || 37 ||
Then he also sees light (1) in the form of the flame of a lamp (1), which shines with the radiance of the rising sun (3) between heaven and earth (4). This is where the bhagavā n actually manifests(5) with all the fullness of his power. Imperishable and omniscient, he is in the mandala of fire, of the Moon and of the Sun. (6)
1. jyotis is the spiritual light that expresses the divine as a synthesis of harmony, wisdom and will.
3. navīnārkabahula , radiance of the rising sun.
4. gaganadharaṇīmadhyamilita , in the middle, where heaven meets earth.
5. bhagavān , the presence of God as almighty
6. vaḥneḥ śaśimihirayormaṇdala , the mandala of the fire, the Moon and the Sun, referring to the mukta-triveni, the triple knot of dispersion, where the three nadīs suṣumṇā, idā and piṇgalā separate.
इह स्थाने विष्णोरतुलपरमामोदमधुरे
समारोप्य प्राणं प्रमुदितमनाः प्राणनिधने।
परं नित्यं देवं पुरुषमजमाद्यं त्रिजगतां
पुराणं योगीन्द्रः प्रविशति च वेदान्तविदितं ॥३८॥
iha sthāne viṣṇoratulaparamāmodamadhure
samāropya prāṇaṃ pramuditamanāḥ prāṇanidhane
paraṃ nityaṃ devaṃ puruṣamajamādyaṃ trijagatāṃ
purāṇaṃ yogīndraḥ praviśati ca vedāntaviditaṃ || 38 ||
This is the incomparable and delicious abode of Viṣṇu . The excellent yogi , at the time of death, joyfully places his vital breath here (1) and enters (after death) into the “lord who destroys” (2), eternal, innate and divine, in the puruṣa, which existed before the three worlds (3), and which is known through the Vedánta.
1. prāṇa , vital breath
2. prāṇanidhane , the annihilation ( nidhane ) or death of the prāṇa , which corresponds to the “lord who destroys”, Rudra , the aspect of Śiva that destroys the soul by suppressing the cause of the effect of saṃsara .
3. trijagat , that is, the terrestrial, atmospheric and celestial world.
लयस्थानं वायोस्तदुपरि च महानादरूपम् शिवार्धं
सिराकारं शान्तं वरदमभयं शुद्धबुद्धिप्रकाशं।
यदा योगी पश्येद् गुरुचरणयुगाम्भोजसेवासुशीलस्तदा
वाचां सिद्धिः करकमलतले तस्य भूयात् सदैव ॥३ ९॥
layasthānaṃ vāyostadupari ca mahānādarūpam śivārdhaṃ
sirākāraṃ śāntaṃ varadamabhayaṃ śuddhabuddhiprakāśaṃ
yadā yogī paśyed gurucaraṇayugāmbhōjasevāsuśīlastadā
Above (of the ājñ ā – cakra ) is the place of dissolution of the vayu (1), the form of the mahānāda(2); Half of Śiva (3), representing a plow (4). When the yogi serenely executes his desires, dispels his fears and respects the proper discipline by serving the double lotus of the guru’s feet, then the splendor of pure intelligence is manifested (5) and the supernatural power of the Word (6) is always there at your entire disposal.
1. layasthānaṃ vāyoh , the place of dissolution of vayu
2. mahānāda – rūpa , the form of the great noise, the vibration of dīrgha-pranava.
3. śivārdha , half of Śiva . that is, Śiva is hakāra, the letter ह sound ha; and if the upper part of ह Ha is removed, the remaining portion of the letter is shaped like a Hindu plow, (according to Arthur Avalon’s translation)
4. sirākāra , plow. The plow that makes a furrow. Referring to the supernatural power of the word
6. vācāṃ siddhi , the supernatural power of the word.
Description of the Sahasrāra-cakra
तदूर्ध्वे शङ्खिन्या निवसति शिखरे सून्यदेशे प्रकाशं
विसर्गाधः पद्मं दशशतदलं पूर्णचन्द्रातिशुभ्रं।
अध् ō वक्त्रं कान्तम् तरुणरविकलाकान्तिकिञ्जल्कपुञ्जं
लकाराद्यैर्वर्णैः प्रविलसितवपुः केवलानन्दरूपं ॥४०॥
tadūrdhve śaṅkhinyā nivasati śikhare sūnyadeśe prakāśaṃ
visargādhaḥ padmaṃ daśaśatadalaṃ pūrṇacandrātiśubhraṃ |
adhōvaktraṃ kāntam taruṇaravikalākāntikiñjalkapuñjaṃ
lakārādyairvarṇaiḥ pravilasitavapuḥ kevalānandarūpaṃ. || 40 ||
On top of all these, in the empty space (1) where śaṅkhina isNāḍī, and below the Visarga, is the thousand-petalled lotus (2). This Lotus, bright and whiter than the full Moon, has its corolla turned downward. This lotus is lovely. Its clustered filaments are tinged with the color of the young sun. His body lights up with the letters that start with A and it is the absolute blessing (3).
1. sūnyadeśe prakāśa This place is called the Supreme Ether (Pasma-vyoma) in the Svacchanda-samgraba, quoted by Visvanátha. Parama-vyoma is the given name, in the Pancaratra to the Supreme Heaven or Vaikuntha. See Ahirbhudhnya, 49.
2. padmaṃ daśaśatadala The Sahasrára is called Akula, according to the Svacchanda-samgraba, quoted by Visvanátha.
3. Kevalananda-rupam, ie, the Bliss of Brahman.
समास्ते तस्यान्तः शशपरिरहितः शुद्धसंपूर्न्चन्द्रः
त्रिकोणं तस्यान्तह् स्फुरति च सततं विद्युदाकाररूपम्
तदन्तहूअन्यं तत्सकलसुरगणैह् सेवितं चातिगुप्तं ॥४१॥
samāste tasyāntaḥ śaśaparirahitaḥ śuddhasaṃpūrncandraḥ
sphurajjyotsnājalaḥ paramarasacayasnigdhasaṃtānahāsī |
trikoṇaṃ tasyāntah sphurati ca satataṃ vidyudākārarūpam
tadantahūanyaṃ tatsakalasuragaṇaih sevitaṃ cātiguptaṃ || 41 ||
Within this Lotus resides, free from the marks of the hare (1), the Moon, completely pure and full. Its clarity radiates, and its flash of fire is a continuous emission moistened (2) by the accumulation of the nectar of supreme immortality. Inside (of the candra-maṇḍala ), the Triangle, which looks like lightning, shines perpetually, and within the Triangle is that void that a multitude of gods (3) serve in the greatest secret.
1. The image of a face that could be seen on the Moon.
2. snigdha .
3. suragaṇa crowd, troop of suras
परं कन्दं सूक्ष्मं सकलाशशिकलसुद्धरूपप्रकाशं।
इह स्थाने देवः परमशिवसमाख्यानसिद्धः प्रसिद्धः
स्वरूपी सर्वात्मा रसविरसनुतोऽइञानमोहान्धहंसः ॥४२॥
paraṃ kandaṃ sūkṣmaṃ sakalāśaśikalasuddharūpaprakāśaṃ |
iha sthāne devaḥ paramaśivasamākhyānasiddhaḥ prasiddhaḥ
svarūpī sarvātmā rasavirasanuto ‘ iñānamohāndhahaṃsaḥ || 42 ||
Well Hidden, and only attainable by great effort, is that subtle Bindu (Súnya) that is the main root of Liberation and that manifests the pure Nirvána-Kala with the Amá-Kalá (1). Here is the Deva that everyone knows as Parama-Siva. He is the Brahman and the Atma of all beings. Rasa and Virasa are united in Him (2), and He is the Sun that destroys the darkness of folly (3) and deception (4).
1. There are seventeen Kalas (digits) of the Moon, but only the nectar poured by Amá and Nirvána-kalá are revealed at this stage. The other Kalás are mentioned in the Skánda-Purána Prabhása-Khanda.
2. The Bliss of liberation and that which arises from the union of Siva and Sakti; vide post.
4. Moha. This verse appears in the Tripurá-sara-samuceaya, Cap. V, 40.
सुधाधारासारं निरवधि विमुञ्चन्नतितरां
यतेः स्वात्मज्ञानं दिशति भगवान् निर्मलमतेः।
समस्ते सर्वेशः सकलसुखसंतानलहरी
परिवाको हंसः परम इति निआम्ना परिचितः ॥४३॥
sudhādhārāsāraṃ niravadhi vimuñcannatitarām
yachtḥ svātmajñānaṃ diśati bhagavān nirmalamateḥ |
samaste sarveśaḥ sakalasukhasaṃtānalaharī
parivāko haṃsaḥ parama iti niāmnā paricitaḥ. || 43 ||
Pouring out a constant and profuse stream of essence (1) similar to nectar, the Bhagavan (2) instructs the pure-minded Yati (3) in the knowledge by which he realizes the unity of Jívátmá and Paramátmá. He permeates all things like his Lord, who is current, who is always flowing and spreading, with all kinds of bliss known by the name of Hamsah Parama (Paramhamsah).
1. As emerges from the Post Comment , this can be translated variously, as
follows: “Spilling a constant and profuse stream of nectar that resembles the silver ray
of the Moon”, or “By constant and nectar-like words, united to destruction of
the darkness of delusion, “or” By constantly repeating the word similar to nectar in
its mercy and containing the essence of the Brahma-mantra. ”
2. That is, the Lord as the owner of the six forms of Aisvarya.
3. Self-controlled, whose mind is unified with the object of worship.
शिवस्थानम् शैवाः परमपुरुषं वैष्णवगणा
लपन्तीति प्रायो हरिहरपदम् केचिदपरे।
पबं देव्या देविचरणयुगलांभोजरसिका
मुनीन्द्रा अप्यन्ये प्रकृतिपुरुषस्थानममलं ॥४४॥
Śivasthānam śaivāḥ paramapuruṣaṃ
vaiṣṇavagaṇā lapantīti prāyo hariharapadam kecidapare |
Pabaṃ devyā devicaraṇayugalāṃbhojarasikā
munīndrā apyanye prakṛtipuruṣasthānamamalaṃ. || 44 ||
The Saivas call it the abode of Siva (1); the Vaisnavas call it Parama Purusa; others, in turn, call it the place of Hari-Hara (2). Those who are full of passion towards the feet of the Lotus, of the Deví (3) call it the excellent abode of the Deví; and other great sages (Munis) call it the pure place of Prakriti-Purusa (4).
2. Ie, the place of Parama-Purusa-Visnu.
3. Visnu and Siva.
4. Sakti, or the Goddess .
इदं स्थानं ज्ञात्व नियतनिजचित्तो नरवरो
न भूयात् संसारे पुनरपि न बद्धस्त्रिभुवने।
समग्रा सक्तिः स्यान्निय ममनसस्तस्य क्र्तिनः
सदा कर्तुं हर्तुं खगतिरपि वाणइ सुविमला ॥४५॥
idam sthānam jñātva niyatanijacitto naravaro
na bhūyāt saṃsāre punarapi na baddhastribhuvane.
samagrā saktiḥ syānniya mamanasastasya krtinaḥ
sadā kartuṃ hartuṃ khagatirapi vāṇi suvimalā || 45 ||
That most excellent of men who has controlled his mind (1) and known this place, is never born again in transmigration, (2) because in the three worlds there is nothing to bind him. His mind being controlled and his aspiration achieved, he possesses complete power to do whatever he wishes, and to prevent what is contrary to his will. It always moves towards Brahma (3). His word, whether in prose or verse, is always pure and sweet.
2. Saṃsāra, the world of birth and rebirth to which men are driven by their Karma.
3. The interpretation of Visvanátha is the one here adopted, according to which Kha = Brahman. Since the term also means “air” or “ether”, the text can be translated as “He is able to roam the sky.”
अत्रास्ते शिशूसुर्यसोदरकला चन्द्रस्य सा सोदशी
शुद्धा निरजसूक्षमतन्तुशतधाभागैकररूपा परा।
नित्यानन्दपरर्ंपरातिविगलत्पीयू ṣ अधाराधरा ॥४६॥
atrāste śiśūsuryasodarakalā candrasya sā sodaśī
śuddhā nirajasūkṣmatantuśatadhābhāgaikararūpā parā |
nityānandapararṃparātivigalat-pīyūṣadhārādharā || 46 ||
Here is the excellent (supreme) Kalá sixteenth of the Moon. She is pure, and resembles (in color) the young Sun. She is as thin as one hundredth of a fiber from a lotus stem. She is shiny (1) and smooth as ten million flashes of lightning, and she is turned upside down. From Her, whose source is Brahman, the continuous stream of ‘nectar (2) flows copiously (or: She is the receptacle of the stream of excellent nectar that comes from the blissful union of Para and Para) (3).
1. Vide post.
2. Kálícarana reads “Vidyotitá”, but Samkara reads “Nityoditá”, “which shines constantly”.
3. Alternative version of the Commentator: “Nityánanda-paramparátivigalat-piyúsa-dhárádhará”.
Parampará can mean “in a continuous course”, or Parara can mean Siva and Para-Sakti. This difference in meaning is due to the various ways these words are read.
निर्वाणाख्यकला परा परत्परा सास्ते तदन्तर्गता
केशाग्रस्य सहस्रधा विभजितस्यैकाम्शरूपा सती।
भुतानामधिदैवतं भगवति नित्यप्रबोधोदया
चन्द्रार्धान्गसमानभण्गुरवती सर्वार्कतुल्यप्रभा ॥४७॥
nirvāṇākhyakalā parā paratparā sāste tadantargatā
keśāgrasya sahasradhā vibhajitasyaikāmśarūpā satī.
bhutānāmadhidaivataṃ bhagavati nityaprabodhodayā
candrārdhāngasamānabhaṇguravatī sarvārkatulyaprabhā || 47 ||
Within it (of the Amá-kalá) is Nirvána-kalá, more excellent than the excellent. She is as subtle as a thousandth of the tip of a hair, and shaped like a half moon. She is the everlasting Bhagavatí, who is the Devatá that permeates all beings. She grants divine knowledge, and is as bright as the light of all the suns that shine at the same time.
एतस्या मध्यदेशे विलसति परमापूर्वनिर्वाणशक्तिः
कोत्यादित्यप्रकाशा त्रिभुवनजननी कोटिभागैकरूपा।
केशाग्रस्यातिसूक्ष्मा निरवधि विगलप्रेमधाराधरा सा
सर्वेषां जीवभूता मुनिमनसि मुदा तत्त्वभोधं वहन्ति ॥४८॥
etasyā madhyadeśe vilasati paramāpūrvanirvāṇaśaktiḥ
kotyādityaprakāśā tribhuvanajananī koṭibhāgaikarūpā |
keśāgrasyātisūkṣmā niravadhi vigalapremadhārādharā sā
sarveṣam jīvabhūtā munimanasi mudā tattvabhodhaṃ vahanti || 48 ||
Within its middle space (Ie, in the middle of the Nirvána-kalá) the Supreme and Primordial Nirvána-Sakti (1) shines; She is shining like ten million suns, and she is the Mother of the three worlds. She is extremely subtle, and similar to one ten millionth of the tip of a hair. She contains within herself the constantly flowing stream of contentment, (2) and is the life of all beings. She graciously brings the knowledge of Truth (Tattva) (3) to the minds of the sages.
1. This is, according to Visvanátha, Samanápada or Samaní Sakti. This state is not free from the multitude of ties (Pásajála).
2. Prema. See notes, post.
3. This word “Tattva” according to Visvanátha is Sivábhedtjñánam, ie, the non-distinction between Siva and Sivé.
तस्या मध्यातराले शिवपदममलं शाश्वतं योगिगम्यं
नित्यानन्दाभिधानम् सकलसुखमयं शुद्धभोधस्वरूपं।
केचिद्ब्रह्माभिधानं पद्मिति सुधियो वै ṣ णवं तल्लपन्ति
केचिद्धंसख्यमेतत्किमपि सुकृइत्नो मोक्क्षमात्मप्रबोधं ॥४ ९॥
tasyā madhyātarāle śivapadamamalaṃ śāśvataṃ
yogigamyaṃ nityānandābhidhānam sakalasukhamayaṃ śuddhabhodhasvarūpaṃ |
kecidbrahmābhidhānaṃ padmiti sudhiyo vaiṣṇavaṃ tallapanti
keciddhaṃsakhyametatkimapi sukṛitno mokṣamātma-prabodhaṃ || 49 ||
Within Her is the eternal place, called the abode of Síva (1), which is free from Máyá, and is only available to the Yogis, and is known by the name of Nityánanda. It is replete with every form of bliss (2), and it is pure knowledge itself (3). Some call it the Brahman; others call it the Hamsa. Wise men describe it as the abode of Vishnu, and upright men (4) speak of it as the ineffable place of knowledge of the
Atma, or the place of Liberation (5).
1. Sva-padam or state of Siva. Visvanátha says that this is the Unmani state of Sakti where there is no Kala or Kala, time and space. It is the body of Siva (Siva-tanu). Then it is said Unmanyante Para-sivah. The next verse that appears in the Padma-Purána (Uttara-Khánda, ch. 78, verse no. 43), puts the idea in a more popular form. It says:
Saiváh Saurásh ca Gánesáh Vaisnavah Sakti-pújakáh .
Mameva prápnuvantí hi varsámbhah sagaram yathá.
2. “Saivas, Sauras, Gánesas, Vaisnavas and Sáktas, indeed they all come to me like rainwater to the ocean.”
3. Sakala-sukhamayam. Visvanátha reads here Parama-kula-padam, which he interprets as Param Akula-padam, or the abode of the Supreme Siva, who is known as Akula, for Kula is Sakti. It is so called because it is here that the universe finds its rest.
6. Visvanátha says Samaná.
हूंकारेणैव देवीम् यमनियमसमभ्यासशीलः सुशीलो
ज्ञात्व श्रीणाथवक्त्रात्क्रममिति च महामोक्षवर्त्मप्रकाशं।
ब्रह्मद्वारस्य मद्ये विरचवति स तां शुद्धबुद्धिस्वभावो
भित्वा तल्लिङ्गरूपम् पवनदहनयोराक्रमेणैव गुप्तं ॥५०॥
hūṃkāreṇaiva devīm yamaniyamasamabhyāsaśīlaḥ SUSILO
jñātvā śrīṇāthavaktrāt-kramamiti ca mahāmokṣavartmaprakāśaṃ
brahmadvārasya madye viracavati sa tam śuddhabuddhisvabhāvo
bhitvā talliṅgarūpam pavanadahanayorākrameṇaiva guptaṃ || || 50
One whose nature is purified by the practice of Yama, Niyama and so on, (1) learns from his Guru the process that opens the way to the discovery of the great Liberation. One whose total being is immersed in Brahma, then awakens, to the Deví through the hūṃkāra (2), passes through the center of the Linga (3), whose mouth is closed and therefore invisible, and through Air and Fire (which are within him), places it within the
1. See Introduction.
4. That is, within Citriní-Nāḍī.
भित्वा लिन्गत्रयं तत्परमरसशिवे सूक्ष्मधाम्णि प्रदीपे
सा देवी शुद्धसत्त्वा तडिदिव विलसत्तन्तुरूपस्वरूपा।
ब्रह्माख्यायाः सिरायाः सकलसरसिजं प्राप्य देदीप्यते
तन्मोक्षाख्यानन्दरूपम् घटयति सहसा सूक्ष्मतालक्षणेन ॥५१॥
bhitvā lingatrayaṃ tatparamarasaśive sūkṣmadhāmṇi pradīpe
sā devī śuddhasattvā taḍidiva vilasattanturūpasvarūpā |
brahmākhyāyāḥ sirāyāḥ sakalasarasijaṃ prāpya dedīpyate
tanmokṣākhyānandarūpam ghaṭayati sahasā sūkṣmatālakṣaṇena || 51 ||
The Deví who is śuddhasattvā(1) it passes through the three Lingas (2), and after reaching all the lotuses which are known as the Brahma-nāḍī lotuses, there it shines in the fullness of its radiance. Then, in Her subtle state, shimmering like lightning and fine as lotus fiber, She goes to the radiant flame-like Śiva, towards Supreme Bliss, and suddenly produces the bliss of Liberation.
1. Form of the embodied Caitanya. .
1. In the Mūlādhāra, Anáhata and Ajña-Cakras, respectively.
नीत्वा तां कुलकुण्डलीं लयवशाज्जीवेन सार्धं सुधीर्
मोक्षे धामनि शुद्धपद्मसदने शैवे परे स्वामिनि।
ध्यायेदिष्टफलप्रदां भगवतीं चैतन्यरूपां परां
योगीन्द्रो गुरुपादपद्मयुगलालम्बी समाधौ यतः ॥५२॥
nītvā tāṃ kulakuṇḍalīṃ layavaśājjīvena sārdhaṃ sudhīr
mokṣe dhāmani śuddhapadmasadane śaive pare svāmini |
dhyāyediṣṭaphalapradāṃ bhagavatīṃ caitanyarūpāṃ parāṃ
yogīndro gurupādapadmayugalālambī samādhau yataḥ || 52 ||
The wise and excellent Yogi, rapt in ecstasy (1), and consecrated at the lotus feet of his guru , should lead the kuṇḍalī together with jíva to the supreme para-Śivain the abode of Liberation within the pure Lotus, and meditate on Her as Bhagavatí, who grants all wishes in the form of consciousness of all bodies. (2). When the yogi leads the kula-kuṇḍalinī in this way , he must have all things absorbed into it.
1. samādhi, the rapture of ecstasy
2. caitanyarūpā , the consciousness of all bodies.
लाक्षाभं परमामृतं परशिवात्पीत्वा पुनः कुण्डली
नित्यानन्दमहोदयात् कुलपथान्मूले विशेत्सुन्दरी
तद्दिव्यामृतधारया स्थिरमतिः संतर्पयेद्दैवतं
योगी योगपरंपराविदितया ब्रह्माण्डभाण्डस्थितं ॥५३॥
lākṣābhaṃ paramāmṛtaṃ paraśivātpītvā punaḥ
kuṇḍalī nityānandamahodayāt kulapathānmūle viśetsundarī |
taddivyāmṛtadhārayā sthiramatiḥ saṃtarpayeddaivataṃ
yogī yogaparaṃparāviditayā brahmāṇḍabhāṇḍasthitaṃ || 53 ||
The beautiful kuṇḍalī drinks the excellent red nectar (1) that flows from paraśivā , and leaving the glorious source where eternal bliss (2) and transcendent bliss shines in all its glory along the path of the Kula (3), and returns again to the mūlādhāra. The yogi who gained mental steadiness thanks to the yoga tradition, then makes the offering ( tarpana ) to the divinity that resides in that vessel (4) cosmos.
1. Samkara says it is so colorful because it is mixed with the menstrual fluid, which is symbolic, like the rest of her erotic images. Red is the color of the Rajo-Gura.
2. Brahman is eternity and bliss.
3. The Canal on the Citriní-nāḍī.
4. The cosmos is the residence of Kuṇḍalinī.
ज्ञात्वैतत्क्रममुत्तमं यतमना योगि यमाद्यैर्युतः
सम्शरे न हि जन्यते न हि कदा संक्षीयते संक्षये
नित्यानन्दपरंपराप्रमुदितः शान्तः सतामग्रणीः ॥५४॥
jñātvaitatkramamuttamaṃ yatamanā yogi yamādyair-yutaḥ
samśare na hi janyate na hi kadā saṃkṣīyate
saṃkṣaye nityānandaparaṃparāpramuditaḥ śāntaḥ satāmagraṇīḥ || 54 ||
The yogi who learned to master his spirit after practicing all the disciplines from yama, (1), when he learned this excellent method at the feet of his initiating guru (2), whose feet are like two lotuses that give birth to a torrent of happiness, he is never born again in this changing world (3) and will not be destroyed at the moment of cosmic dissolution (4) Content for the constant realization of that which is the source of Eternal Bliss (5), he achieves peace and will be among those (yogis) who achieve the highest good (6).
1. That is, yama, niyama and the others, which are the discipline of Raja-yoga .
2. śrīdīkṣāguru , the guru who started it
4. Samksaya , pralaya.
5 Nityánanda , Brahman.
6.Satan , literally, “of Good.”
योस्धीते निशि संध्ययोरथे दिवा योगी स्वभावस्थितो
मोक्षज्ञाननिदानमेतदमलं शुद्धं च गुप्तं परं।
स्तस्यवश्यमभीष्टदैवतपदे चेतो नरीनृत्यते ॥५५॥
Yosdhīte niśi saṃdhyayorathe divā yogī svabhāvasthito
mokṣajñānanidānametadamalaṃ śuddhaṃ ca guptaṃ paraṃ |
stasyavaśyamabhīṣṭadaivatapade keto narīnṛtyate || 55 ||
He who for all time devotes himself to the study and practice without defect of this supreme work that engenders the knowledge of liberation, if he behaves like a well-established yogi in his own nature, who takes refuge in the double lotus of the feet. of his revered guru and keeping the thought turned inward, then with certainty that his spirit will dance in the abode of his īṣṭadaivata .