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(verse 2), that there are three forms of the Dev%2Å‚ which equally partake of both
the prakśa and vimarśa aspects viz., the physical (sthkla), the subtle (skksma)
and the supreme (para). The physical form has hands, feet, #etc., the subtle
consists of mantra, and the supreme is the vsan or, in the technical sense of
the Mantra śstra, real or own.
1
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within it a beautiful bed, on which let him picture to himself his Ist#adevat.
The Guru will direct him as to #the form, raiment, vhana, and the title of the
Devat. Jyotirdhyna is the infusion of fire and life (tejas) into the form so
imagined. In the mkldhra lies the snakelike Kundalin%2Å‚. There the jivatma, as it
were the taper##ing flame of a candle, dwells. The Sdhaka then meditates upon the
tejomaya Brahman, or, alternatively, between the eyebrows on pranavtmaka, the
flame #emitting its lustre. ###Skksma-dhyna is meditation on Kundalin%2Å‚ with
śmbhav%2ł-mudr after She has been roused. By this yoga (vide post) the tm is
revealed (tm-skstkra). #NIRLIPTATVA: SAMDHI Lastly, through samadhi the
quality of nirliptatva, or detachment, and thereafter mukti (liberation) is
attained. Samdhi 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 J%2Å‚va with the Paramtm.1 FORMS OF SAMDHI-YOGA This samdhi yoga
is, according to the Gheranda###2 of six kinds: (1) Dhyna-yoga-smadhi, attained
Samhit, by śmbhavi-mudr 3 in which after meditation on the Bindu-Brahman and
realization of the tm (tmapratyaksa), the latter is resolved into the Mahkaśa.
(2) #
1 2 3
See Commentary on verse 51 of the Sat#cakranirkpana. ##Seventh Upadeśa. Ibid,
Third Upadeśa (verses 65 et seq.).
YOGA
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Nda-yoga, attained by khecar%2Å‚mudr, 1 in which the fraenum of the tongue is cut,
and the latter is lengthened until it reaches the space betwee the eyebrows, and
is then introduced in a reversed position into the mouth. (3) Rasnandayoga,
attained by kumbhaka, 2 in which the sdhaka in a silent place closes both ears
and does pkraka and kumbhaka until he hears the word nda in sounds varying in
strength from that of the cricket s chirp to that of the large kettle-drum. By
daily practice the anhata sound is heard, and the jyoti with the manas therein is
seen, which is ultimately dissolved in the supreme Visnu. (4) Laya-siddhi-yoga,
accomplished ##by the celebrated yonimudr already described. 3 The Sdhaka,
thinking of himself as Zakti and the Param#tm as Purusa, feels himself in union
(samgama) with #Ziva, and enjoys with him the bliss which is śr#ngrarasa,4 and
becomes Bliss itself, or the Brahman. (5) Bhakti-Yoga, in which meditation is made
on the Ist#a#devat with devotion (bhakti) until, with tears flowing from the
excess of bliss, the ecstatic condition is attained. (6) Rjayoga, accomplished by
the aid of the manomurcch kumbhaka. 5 Here the manas detached from all worldly
objects is fixed between the eyebrows in the jñcakra, and kumbhaka is done. By
the union of
1 2 3
Ibid., verses 25 et seq. Ibid., Fifth Upadeśa (verses 77 et seq.).
In the Lalit (verse 142) the Dev%2Å‚ is addressed as Layakar%2Å‚ the cause of laya or
mental absorption. Zrngra is the love sentiment or sexual passion and sexual
union, the #first of the eight or nine rasa (sentiments) viz., śrngra, v%2łra
(heroism), #karuna (compassion), adbhut (wondering), hsya (humour), bhaynaka #
(fear), bibhatsa (disgust), raudra (wrath) to which Manmathabhatta, author of the
Kvyaprakśa adds śnti (peace).
4 5
Ibid., Fifth Upadeśa, verse 82.
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INTRODUCTION TO TANTRA ZSTRA
the manas with the tm, in which the jñni sees all things, rja-yoga-smadhi is
attained. SATCAKRA-BHEDA ##The piercing of the six cakras is one of the most
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