Sat-Chakra-Nirupana

Atha tantrānusāreṇa ṣaṭ chakradi kramodvatah

Ucyate paramānanda-nirvāha-prathamāṅkurah

Now I speak of (the first step) sprouting shoot of the Yoga plant of complete realization of the Brahman, which is to be achieved, according to the Tantras, by means of the six Cakras and so forth in their proper order.

Ucyate ParamAnanda = Says Paramananda. Atha = Now. tantrAnusArena = following the Tantras PrathamAnkurah = First step. nirvAha- = Complete realization Sat Cakradi Kramodvatah = Achieved by means of the six Chakras and other things.

The six Chakras are Muladhara, Svadhisthana, Manipura, Anahata, Vissuddha and Ajna. The accomplished Kundalini Yogi only can explain the principles of Kundalini Yoga. Neither the best of the wise nor the most advanced in age can explain them without the mercy of the Guru. It is full of the greatness of śa, ṣa, Ha ( श ष ह the last three letters of the Sanskrit alphabet). ṣa, Sa, Ha point to Brahma, Vishnu, and Siva.

ParamAnanda is Supreme Bliss and Nityam, Vijananam and Anandam (Eternal, Knowledge, Bliss). Other things refer to Nadis, Lingas, the five elements, Siva Sakti....

Verse 1

Merorbāhyapradeśe śaśi mihirasire savyadakṣe niṣaṇṇe

Madhye nādi suṣuṁnātritaya-guṇamayi candrasūryagnirūpā

Dhattūra-smera-puṣpagrathita-tamavapuḥ kandamadyacchirahstā

Vajrākhyā meḍhradeśā cchirasi parigatā madyameऽsyā jvalanti

In the space outside the Meru, placed on the left and the right, are the two Siras, Sasi and Mihira. The Nadi Susumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire; Her body, a string of blooming Dhatura flowers, extends to the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

Commentary: Here is the mention of Nadis and Chakras, the knowledge of which is necessary for Kundalini Yoga. Meru is literally a mountain, the central pole of the world; likewise Meru is the vertebral column of the human body. Siras and Sasi are the Moon and the Sun, Ida and Pingala Nadis of the left and right side. Gunas refers to the qualities of the central Susumna Nadi as Sattva, Rajas and Tamas.

bāhyapradeśe = in the space outside. śaśi-mihira-sire = Moon and Sun Nadis = Ida and Pingala nadis. Meru = Meru mountain = spinal column from the Muladhara Chakra to the neck. savyadakṣe niṣaṇṇe = placed on the left and right. Madhye-nādi-suṣuṁnā = the central Nadi or canal = susumna Nadi. Remember these Nadis are subtle and not anatomical. Susumna Nadi extends from Muladhara to Brahma Randhara-the anterior fontanel area. tritaya-guṇamayi = whose substance is the three Gunas or modes: Sattva Rajas and Tamas. There is a central Nadi which has three components, a tube within a tube, three tubes in all: Citrini Nadi is Sattva; Vajra Nadi is Rajas; Susumna Nadi is Tamas. Serpent Power: Page 150 lists Susumna Nadi, Vajrini Nadi, Citrini Nadi and the central Brahma Nadi or canal. candrasūryagnirūpā = Moon-Sun-Fire form. Citrini Nadi is pale and of the form of Moon. Vajrini is of the form of Sun. Susumna is fiery red like Fire. kandamadyacchirahstā = Kanda-MadhyAt-SirahsthA = from the middle of the Kanda to the head. Kanda means bulbous root, present in the Uro-genital Triangle in man, the point being two fingers above the anus and two fingers below the root of the phallus (medhra). 72K Nadis emerge from the Kanda, of which only three are the most important: Ida, Pingala, and Susumna. Susumna goes to the neck, emerges from the spine, goes to the forehead, passes between the eyebrows united with Kundali, goes near the Brahma Randhra and ends near the 12-petalled lotus. Susumna clings on to the stalk of Sankhini as it goes up the spinal cord. Sankhini is a Nadi that starts at Kanda, reaches the throat, divides into two branches, one branch going to the left ear and the other goes to the crown. madyameऽsyā = Vajrah inside her = Inside Susumna Nadi.

Verse 2

Tanmadhye citriņī sā praṇavavilāsitā yoginām yogagamyā

Lūtātantūpameyā sakalasarasijān merumadhyāntarasthān

Bhittva dedipyate tad-grathana-racanayā śuddha-bodha-svarūpā

Tanamadhye brahmanāḍī harakukha-kuharadādi-devāntarātmā.

Inside her is Citrini, who is lustrous with the lustre of the Pranava and attainable in Yoga by Yogis. She (Citrini) is subtle as a spider's thread, and pierces all the Lotuses which are placed within the backbone, and is pure intelligence. She (Citrini) is beautiful by reason of these (Lotuses) which are strung on her. Inside her (Citrini) is the Brahmanadi, which extends from the orifice of the month of Hara to the place beyond, where Adi-deva is.

Tanmadhye = Inside Her (Vajra). praṇavavilāsitā = lustrous within the luster of Pranava (om). She absorbs the luminosity from Pranava in Ajna Chakra as she passes through it. Lūtātantūpameyā = like a spider's thread. She is fine like a spider's thread. sakalasarasijān merumadhyāntarasthān Bhittva dedipyate = She pierces all the lotuses. Tanamadhye = inside Her. Within Citrini is Brahma Nadi, through which Kundalini goes from Muladhara to Parama Siva. Kundalini is of the from of Sabda Brahman. harakukha-kuhara = The orifice of mouth of Hara. It is the orifice at the top of the Svayambhu Linga in Muladhara. Adi Deva is the Supreme Bindu in the pericarp of the 1000-petalled lotus.

Susumna = Su + Sumna = Excellent + musical hymn, happiness or joy = perfect harmony. All these important Nadis are called Susumna. Essentially Susumna consists of the substance of the spinal cord with the three Nadis inside it, placed one tube inside the other. There is the central Nadi (Brahma Nadi), middle Nadi is Chitra Nadi (AKA Citrini) and the outer Nadi (Vajra Nadi). Kundalini passes through the Central Brahma Nadi. Remember these are subtle channels, canals or Nadis and not anatomical entities. Chitra Nadi = Citrini = The Nadi is anthropomorphized and deified.

See the Diagram below

Verse 3

Vidyanmālā-vilāsā manimanasilasat-tantu-rūpa susūkṣmā

śuddhajṅanaprabhodhā sakala-sukha-mayī śuddha-bodha-svabhāvā

Brahma-dvāraṁ tadāsye pravilasati sudhādhāragamya-pradeśaṁ

Granthi-sthānaṁ tadetat vadanamiti suṣuṁnākhya-nadyā lapanti.

She¹ is beautiful like a chain of lightning and fine like a (lotus) fibre, and shines in the minds of sages. She is extremely subtle; the awakener of pure knowledge; the embodiment of all Bliss, whose true nature is pure Consciousness. The Brahma-dvara shines in her mouth. This place in the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the mouth of Susumna.

She^{1 =} Citrini who ascends through Brahma Nadi, the innermost tube of Susumna Nadi. Also known as Chitra Nadi.

lasat-tantu-rūpa = Fine like a (lotus) fiber and shines (because of the presence of Kundalini). sakala-sukha-mayī = Sukha is Ananda or Spiritual Bliss. She is the source of all Bliss. Sukha = (literal meaning) pleasant, gentle, agreeable. śuddha1-bodha2-svabhāvā3 = Whose true nature is Pure Consciousness. Literal meaning = Pure1 Consciousness2 by natural constitution3. Brahma-dvāraṁ = Brahma's opening, gate, entrance or exit for Kundalini and Her ascent to Siva or descent from Siva. tadāsye = her mouth. the mouth of Brahma Nadi. tadetat = the place near the entrance. sudhā1dhāra2gamya3-pradeśaṁ4 = literal meaning = Pure-containing- union of [Parma-Siva and Sakti]-place = The place that contains Ambrosia (Suddha) which comes from the union of Siva and Sakti. Here the union (StrIpum-yogAt = woman-man union) is symbolic. Granthi-sthānaṁ = Knot-place = the place where there is a knot at the root of all Nadis.

sva-bhāvā: Kalicarana says it means one's nature. Sankara says it means Jnana which is Paramatma or divine or spiritual Jnana. Sankara reads śuddha-bodha-svabhāvā as śuddha-bhāvā-svabhāvā.

Verse 4

Athādhārapadmaṁ suṣuṁnākhya-lagnaṁ

Dhvajādho gudordhvaṁ catuh-śoṇa-patraṁ.

Adhovaktramudyat-suvarṇābhavrṇaih

Vakarādisāntair yutaṁ veda-varṇaih.

Next we come to the Adhara Lotus¹. It is attached to the mouth of the Susumna, 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.

From Verses 4 to 13, Paramanand describes the Muladhara Chakra. Adhara Lotus^{1 =} Support-Lotus = Muladhara Chakra Lotus at the base of the spine in the Uro-genital triangle.

suṣuṁnākhya-lagnaṁ = It is attached to the mouth of Susumna. Four Petals of the Muladhara Chakra are present at the junction of Kanda and Susumna. Dhvajādho gudordhvaṁ = from below the root of the genitals to Susumna. catuh-śoṇa-patraṁ. = four red petals. Red or crimpson. Vakarādisāntair yutaṁ veda-varṇaih. = The four letters are Va, śa (palatal), ṣ (cerebral), and Sa. Vedavarna = Veda character = means four Vedas. The letters on the petals are to be meditated upon in a clockwise fashion. Here Veda stands to mean four.

The letters of the alphabet on each of the petals of the six lotuses are to be meditated upon going round a circle from the right (Dakṣināvartena: Clock-wise direction).

Verse 5

Amuṣmin dharāyaś-catuṣkoṇa-cakraṁ

Samudbhāsi śūlāṣṭakairāvṛtaṁ tat.

Lasat pītā-varṇaṁ tadit-komalāngaṁ

Tadante samāste dharāyāḥ svabījaṁ

In this (Lotus) is the square region (Cakra) of Prthivi, surrounded by eight shining spears. It is of a shining yellow colour and beautiful like lightening, as is also the Bija of Dhara which is within.

Parts of the translation are not by Woodroffe.

Amuṣmin dharāyaś-catuṣkoṇa-cakraṁ = In this (Lotus), Earth's four-angle Chakra. dharāyāḥ svabījaṁ: Bija of Dhara: it is the Root mantra of Earth, Lam. Prithvi is Earth, which is a Tattva, principle or building block of the world. śūlāṣṭa = Asta + Sula = 8 spears. Eight spears meaning eight directions or points of compass. Lasat pītā-varṇaṁ tadit-komalāngaṁ = shining yellow color, beautiful like a lightning, having a tender body. Tadante samāste dharāyāḥ svabījaṁ= within it seated Bija of Dhara: it is the Root Mantra of Earth, Lam. Prithvi is Earth, which is a Tattva, principle or building block of the world. Tad-ante = inside the region of Prithvi (Dhara Mandala), which is the Bija of Earth: Lam. This Bija is of shining yellow color (Lasat-pIta-varnam = shining yellow color). lam is Aindra-BIja (Bija of Indra) of yellow color possessed of four arms, holding the thunder in one hand, mighty and seated on the elephant Airavata.

The Kundalini Chakras from Sahasrara to Muladhara centers are the home for the building blocks of the human body. Ajna Chakra is the home for the mind, Vishuddha for Ether, Anahata for air, Manipura for fire, Svadhistana for water and Muladhara for earth. All the elements are assigned a shape and color: Earth is yellow and square; Water is translucent and crescent-shaped; Fire is red and triangular; Air is blue and circular; Ether is smoky and oval.

In the pericarp of the lotus is present the square Earth. Earth is round but its representation here is a square and of yellow color. The four angles and four side have the eight spears (see the arrows). The tips of the spears are shaped like the breast of a woman or the mountain. Remember the name of Wyoming's majestic mountains, 'Grand Tetons' of Grand Teton National park. Woodroffe quotes Nirvana Tantra by saying that the eight spears are like the seven Kula Mountains: Nilacala, Mandara, Chandr Sekhara, Himalaya, Suvela, Malaya, and Suparvata. The spears are those of Deity Dakkini, one of the Bhairavis (Consort of Bhava--Siva) BHAIRAVI

The Bija Mantra (Lam) is right in the middle of the square earth. It is of yellow color. It is the Bija of Indra (the god of thunder and lightning of the Indo-Aryans) who holds the thunderbolt in one hand sitting on the elephant Airavata. The Bija of Earth and of Indra are the same. It is said that Indra has mighty arms; the tips of his fingers reach the knees. Indra is the chief of gods and his physiognomy and body habitus are different from human beings. Long hands reaching the knee in an earth-bound person are characteristic of Marfan's syndrome. http://en.wikipedia.org/wiki/Marfan%27s_syndrome President Lincoln had Marfan syndrome and I doubt, is an incarnation of the Thunder and Lightning God Indra of Indo-Aryans.

Indra is MAhA-bAhu, possessed of great long arms--sign of prowess. AjAnu-lambita-bAhu = Arms reaching the knees. The elephant of Indra in the Chakra denote qualities of Tattva and the vehicles of the devata therein. The Chakra is inhabited by DAkinI, one of the great BhairavIs.

Cuturbāhu-bhūṣaṁ gajendrādhi-rūḍhaṁ

tadaṅke navīnārka-tulya-prakāśaḥ.

śiśuḥ sṛṣṭkārī lasadveda-bāhuḥ

mukhāṁbhojalakṣmiś-caturbhāgabhedaḥ.

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 four-fold.

Cuturbāhu-bhūṣaṁ gajendrādhi-rūḍhaṁ = Ornamented with four arms and mounted on the king of elephants. tadaṅke navīnārka-tulya-prakāśaḥ. = on his lap (of Dhara Bija) resplendant like the young sun. śiśuḥ sṛṣṭkārī = the child creator = Brahma. lasad-veda-bāhuḥ = glowing four arms. Veda = Vedas or four (as in four Vedas). mukhāṁbhojalakṣmiś-caturbhāgabhedaḥ. = The bounty of whose lotus-face is fourfold. By this is meant the four-faced Brahma. here some replace Bhedah with Veda meaning that Vedas emanated from the four lotus-faces of Brahma.

Dhara Bija (Earth Bija Mantra) is in Muladhara and Creator Brahma dwells in its Bindu which is above Nada. The king of Immortals, Indra, is seated on the elephant.

Vasedatra devī ca ḍākinyabhikhyā

lasadeva bā-hūjjvalā rakta-netrā

Samānoditāneka-sūrya-prakāśā

prakāśaṁ vahantī sadā śuddha-buddheḥ

Here 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-pure Intelligence.

Vasedatra devī ca ḍākinyabhikhyā lasadeva bā-hūjjvalā rakta-netrā = Here dwells the Devi Dakini by name; her four arms shine with beauty, and her eyes are brilliant red. Samānoditāneka-sūrya-prakāśā = resplendent like the lustre of many Suns rising at one and the same time. prakāśaṁ vahantī sadā śuddha-buddheḥ = She is the carrier of the revelation of the ever-pure Intelligence.

Dakini Sakti, the presiding deity, is in Adhara or Muladhara Chakra and enables the Yogi to acquire knowledge of the Tattva (Tattva Jnana). Dakini is the queen of Muladhara Chakra and also the door keeper. Dakini, Rakini, Kakini, Lakini, Sakini and Hakini (all named after the initial Sanskrit letters, Da, Ra etc) are the queens of the respective Chakras.

Meditation of Dakini is as follows: Meditate on her, the red, the red-eyed Dakini, in the Muladhara, who strikes terror in the hearts of Pasus, who holds in her two right hands the spear and the khatvanga and in her two left hands the sword and a drinking-cup filled with wine. She is of fierce temper and shows her fierce teeth. She crushes the whole host of enemies. She is plump of body, and is fond of Payasanna. It is thus that she should be meditated upon by those who desire immortality.

She has Tilaka, forehead mark of vermilion, and eyes ornamented with collyrium, is clad in black antelope skin and decked with varied jewels.

khatvanga = A staff with human skull at the upper end. Pasus = The unillumined ones. sword = used in sacrifice of animals. Payasanna = a kind of milk pudding with boiled milk, rice, butter, sugar, raisins, saffron. Tilaka is the red vermilion mark worn on the forehead to indicate their life with a living husband.

The lotus is turned up in the path of renunciation (Nivrrti Marga) and return to Para Brahman and turned down in life of action (Pravrrti Marga), as said by Siva to Parvati.

We as earthlings are on the Pravrrti Marga, the path of Evolution, a path away from the Supreme Consciousness. We are afflicted with impurities (mummalam: three impurities, Anava, Maya and Kanma Malams. more on them at: Primer in Saiva Siddhanta. Those on Nivrrti Marga are making the centripetal journey towards the Supreme Consciousness and merge with Him. The are devoid of impurities.

Vajrākhyā viaktradeśe vlasati satataṁ karṇikā-madhyasaṁsṭhaṁ

koṇaṁ tat traipurākhyaṁ taḍidiva vilasat-komalaṁ kāmarūpam

kandarpo nāma vayur nivasati satataṁ tasya madhye samantāt

jīveśo bandhu-jīva-prakaramabhί-hasan koṭisūrya-prakāśaḥ

Near the mouth of the Nadi called Vajra, and in the pericap (of the Adhara Lotus), there constantly shines the beautifully luminous and soft, lightening-like triangle which is Karmarupa, 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.

The Triangle of Mulachakra in the pericarp is described. The triangle according to Visvanatha and Gautamiya Tantra is Iccha-Jnana-Kriyatmaka (the powers of the Will, Knowledge, and Action). The Triangle is the charming Sakti Pitha, above DharA-Bija. The three lines are VAmA, JyestA and Raudri. TANTRA7.gif shows the triangle under the verse 37.

Vajrākhyā viaktradeśe = near the mouth of the Nadi called Vajra. koṇaṁ tat traipurākhyaṁ = Triangle is so called because of the presence of Devi Traipura within the Ka inside the Triangle, the latter ka is the chief letter of KAma Bija. Tantraraja Siva says to Devi, 'the letter Ka is thy form.' Thus Kam is the Bija of KAmini adn Klim is the Mantra. Go to TANTRA to see the Triangle.

This Muladhara Triangle is the Sthula (gross) aspect of Suksma (subtle) Kamaraja Triangle in Sahasrara Chakra.

komala = soft = oily and smooth. kāmarūpam = that by which KAma is caused to be felt. It is the embodiment of the devotee's desire. It is MadanAgArAtmaka meaning Chamber of Madana (Deva of Love)--the Yoni. kandarpa = This is the Kandarpa-Vayu in the Triangle. jīveśa = Lord of Beings. Continuation of Life is dependent on kAma or Kandarpa-Vayu. Vayu = air. PrAna dwells in the heart; ApAna in the anus; Kandarpa-VAyu is part of the ApAna-VAyu. ApAna and PrAna draw each other, thus preventing each other from leaving the body. When they are in accord, they leave the body. Kandarpa, being part of ApAna is the Lord of Life and prevents the PrAna from leaving the body. PrAna and ApAna are the maintainers of animate being. koṭisūrya-prakāśaḥ = resplendent like ten million suns. Go to BG04 for description of Airs or Vayus.

Tanmadhye lingarūpī druta-kanaka-kalā-komalaḥ paścimāsyah

Jñāna dhyānaprakāsaḥ prathamakisalayākārarūpaḥ svayṃbhuḥ

Vidyupūrṇēṇdubimba-prakara-karacaya-snigdha-saṁtānahāsī

Kāsīvāsī vilāsī vilasati saridāvartarūpaprakāraḥ

Inside it (the triangle) is Svayambhhu in His Linga-form, 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 lightening and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kasi is in forms like a whirlpool.

Svayambhhu = Self-originated, Self-existent. Siva-Linga's other name. Svayambhu is both Parabrahman and SabdaBrahman meaning by Jnana we realize His attributelessness (Brahman) and by DhyAna the attributefulness (Isvara).

There are two kinds of Brahmans: ParamBrahman and SabdaBrahman (Supreme Brahman with no attributes and Sound Brahman who is the creator of the universe. Parabrahman gives rise to Sabda or Soundbrahman (Bindu, Kundalini) which is the origin of sounds, alphabets, syllables, words, prose, poetry and the universe of beings and matter. By Spiritual Knowledge we apprehend Parabrahman and by meditation the Sabdabrahman or Isvara. Simply put, we all originated from thought, sound and word of Sabdabrahman or God (logos).

Tanmadhye lingarūpī svayṃbhu = Inside it (the triangle) is Svayambhhu in His Linga-form. druta-kanaka-kalā-komalaḥ = His body has the soft luster of molten gold. paścimāsyah = His head downwards. The ever-blissful Svayambhu being inactive has his head down, ready to be moved by KAma-Bija. Jñāna- dhyāna-prakāsaḥ = Revealed by Knowledge and Meditation. prathama-kisalayā-kāra-rūpaḥ = The shape and color of new leaves. This refers to the Svayambhu Linga like the tapering shape of the new unopened leaf-bud. (He is beautiful and blue-green Siva --Sivam-SyAmala-Sundaram. Vidyut-pūrṇēṇdu-bimba-prakara-karacaya-snigdha-saṁtāna-hāsī = As the cool rays of lightning and of the full moon charm, so does His beauty. Kāsīvāsī vilāsī = The Deva who resides happily here as in KAsi. sarid-āvarta-rūpa-prakāraḥ = Like a whirlpool (Whirlpool is the depression on the top of the Linga.

10. Tasyordhve bisatantu sodara-lasat sūkṣmā jaganmohini

brahmavāramukhaṁ mukhena madhuraṁ saṁchadayanti svayaṁ

śakāvarta nibhā navīna capalāmālā vilāsāspadā

suptā-sarpasaṁā śvopari lasāt sārdha-trivṛttākṛtiḥ

11. Kūjantī kulakuņdalī ca madhuraṁ mattalimālā-sphuṭaṁ

vācāṁ komalakāvya-bandaracanā bhdātibheda-kramaiḥ

śvāsocchvāsa-vibhañjanena jagatāṁ jīvo yayā dhāryate

sā mūlāmbuja gahvare vilasati proddāma-dīptāvaliḥ

Over it shines the sleeping Kundalini, fine as the fibre of the lotus-stalk. She is the world-bewilderer, gently covering 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 Siva, 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 love-mad bees. She produces melodious poetry and Bandha and all other compositions in prose or verse in sequence or otherwise in Samskrta, Prakrta and other languages. It is she who maintains all 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.

Purport: Kundlini Sakti is in the Svayambhu-Linga. Devi-Kundalini maintains the existence of individual beings (Jiva and Jivatma) by functions of inspiration and expiration. She makes the sound of humming bees and is the source of speech. She dwells in the triangular hollow in the pericarp of the Muladhara Lotus resting on the svayambhu-Linga. Over it shines the sleeping Kundalini and Her shining snake-like form goes three and a half times round Siva = She as the snake wraps around the Linga three and half times and over it with Her head. world-bewilderer = Siva says, "This Supreme Sakti is in me, and is Brahman Itself. This MAyA is dear to Me, by which this world is bewildered." Her sweet murmur is like the indistinct hum of swarms of love-mad bees = When She is awakened She makes this sound. This indicates, according to Sankara, the Vaikhari state of Sound (Articulated sound). Go to Sabda or Sound for full description of Sound. melodious poetry and Bandha = The composition of the verse (s) is arranged to look alike a diagram or picture, example: A lotus (padma-Bandha), a horse (Asva-Bandha), Pictorial appearance of the verse. inspiration and expiration, = It is said that man makes 21600 cycles of inspiration and expiration. Without Her, there is no breathing.

10. Tasyordhve bisatantu sodara-lasat sūkṣmā jaganmohini ---Verse 10 line 1

brahmavāramukhaṁ mukhena madhuraṁ saṁchadayanti svayaṁ ---Verse 10 line 2

śakāvarta nibhā navīna capalāmālā vilāsāspadā ---Verse 10 line 3

suptā-sarpasaṁā śvopari lasāt sārdha-trivṛttākṛtiḥ ---Verse 10 line 4

vācāṁ komalakāvya-bandaracanā bhdātibheda-kramaiḥ Verse 11 line 2

bisatantu sodara-lasat sūkṣmā = Shines fine as the fibers of the lotus stalk. jaganmohini = World-bewilderer. madhuraṁ = Sweet. She drinks the nectar coming by the sweet Brahma-dvara. navīna- capalā-mālā vilāsāspadā = A strong flash of young lightning. Lit., 'possessed of the wealth of a strong flash of young lightning.' komala-kāvya-banda-racanā-bhdātibheda-krama = She produces melodious poetry.

Devi Kundalini is Srsti-rupa meaning she is of the form of Creation itself. She is Srsti-Stithi-layatmika meaning She is Creation, Existence and Dissolution. She is VisvAtitA meaning She is beyond the universe; She is Immanent and trascends the universe. She is Jnana-Rupa meaning She is of the form of Consciousness. She is Urddhva-VAhini meaning She goes upwards from Muladhara to Sahasrara Chakras. She is Ista-Deva-SvarUpini, meaning that She is meditated upon as The Particular Devata. "She is a damsel of sixteen in the full bloom of Her first youth, with very large and beautifully formed breasts, decked with all the varied kinds of jewels, lustrous as the full moon, red in color, with restless eyes." Kundalini is always meditated upon as red (RaktA) in color. She is SyAma, a woman who is warm in winter and cool in summer and lustrous like the molten gold. Before she pierces the Chakras, She, the Brahman Itself, is resplendent like million of moons rising at the same time and has four arms and three eyes. Her hands make the Vara and Abhaya Mudras (Granting Boons and Fear-Not Pose of hands), and hold a book and a Vina--musical instrument. She sits on a lion and as She passes to Her own abode (Muladhara Chakra) the Awe-inspiring One assumes different forms.

Tanmadhye paramā kalātikuśalā sūkṣmātisūkṣmā parā

Nityānada paraṁparātivigalat pīyūṣa-dhārādharā

Brahmāņḍādī katāhameva sakalaṁ yadbhāsayā bhāsate

seyaṁ śrī parameśvarī vijayate nityaprabhodhodayā

Within it reigns dominant Para, the Sri-Paramesvari, the Awakener of eternal knowledge. She is the Omnipotent Kala who is wonderfully skilful to create, and is subtler than the subtlest. She is the receptacle of that continuous stream of ambrosia which flows from the Eternal Bliss. By Her radiance it is that the whole of this Universe and this Cauldron is illumined.

Within it = Within Svayambhu-Linga. Para = AKA: Kundalini, Brahmani. In Kundalini is the ParA state of Sabda or sound.

Verse: KalA: Cit-KalA is Devi who is Consciousness-Brahman and its part or fragment is resident in the mind of humans; human consciousness is derived from Cit-KalA; so She is Cit-KalA. It is the Brahman-Consciousness, a fragment of which is incorporated in the human mind, which cannot function without Cit-KalA. In Bhagavad-Gita Bhagavan says: 15.7: A fragment of My own Self becomes the eternal living soul in this world of Jivatmas and draws the senses of material nature (Prakrti), of which the mind is the sixth. Cit-kalA unites with Lakshmi and appears as a tapering flame. To relinquish all sins, meditate upon Kundalini within, above, below the flame as Brahma, Siva, SUra (Sun) and Paramesvara; Vishnu, Prana, KAlAgni (The destructive Fire at Dissolution) and Chandra (moon). atikuśalā = She is wonderfully skilful to create. Nityānada paraṁparātivigalat pīyūṣa-dhārādharā = She is the receptacle of that continuous stream of Ambrosia flowing from Eternal Bliss (Brahman). Nityananda = Eternal Bliss = Nirguna Brahman = Attributeless Brahman = Unqualified Brahman. Parampara = linear descent (connected step by step) as follows: Nirguna-Brahman→ Saguna-Brahman→ Sakti → NAda → Bindu → Kundalini. Cit-KalA is another form of Kundalini. The Ambrosia trickles down step by step to Paramesvari AKA CitkalA, who is Nityananda-Parampara, a descendant of the original Nirguna-Brahman. Another way of looking at this flow of Ambrosia. From Nityananda, this nectar comes down to Para-Bindu, passes through Ajna Chakra, Visuddhar Chakra, Anahata, Manipura, Svadhistana, and reaches Muladhara. ativigalat pīyūṣa-dhārādharā = She is the receptacle of the stream of Ambrosia which flows copiously from Nityananda.

Cauldron = Cauldron shape of the lower half of Brahmanda (Brahma's egg =Universe).

Swami Paramananda talks about the Staff-like Para-Sakti, who is like a straight thread above Kundalini, who is coiled round Svayambhu-Ling. Sri-Paramesvari, whose radiance illumines this Universe and its cauldron, dwells in the Svayambhu-Linga above where Kundalini is coiled and holds supreme sway.

paramā = Omnipotent. She is Supreme MAyA. kalā = is a form of NAda-Sakti.

Dhyātvaitan-mūlacakrāntaravivaralasatkoṭisūryaprakāśāṁ

Vācāmēśo narendrah sa bhavati sahasā sarvavidyāvinodī

Ārogyaṁ tasya nityaṁ niravadhi ca mahānandaittāntarātmā

Vākyaiḥ kāvyaprabandhaiḥ sakalasuragurūn sevate śuddhaśilaḥ.

By meditating thus on Her who shines within the Mula-Cakra, 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.

Mula-Cakra = Root Chakra = Muladhara Chakra.

mūla-cakra antara-vivara-lasat-koṭisūrya-prakāśāṁ = She shines in the Muladhara Chakra like ten million suns shining at one and the same time. Vākyaiḥ kāvya-prabandhaiḥ = His deep and musical words. sevate = He serves. He uses his words in hymns of praise and for purpose of a like nature. He pleases them by words of adoration. sakala-sura-gurūn = all-devas-guru-like excellence. All the foremost of the Deities. Sura-Gurun refers to Brahma, Vishnu, and Siva, the Trinity of Hinduism. GurUn like Simha (lion), SArdUla (Tiger), NAga (serpent) are appended to male names to imply excellence. Example: He is lion of a man.

Summary: Muladhara is a Lotus of four red petals having on them gold letters Va, Śa, Ṣa, Sa. In the Pericarp is the DharA-mandala with eight spears and in the lower part is the DharA-Bija (Lam) who has four arms and is seated on the elephant Airavata. He is yellow, and holds Vajra (thunderbolt) in his hands. Inside the Bindu of DharA-Bija is the four-faced child Brahma, who is red in color, and has four hands with Danda (staff), Kamandalu (gourd), Rudraksa rosary and Abhaya-Mudra (Fear-not pose). In the pericarp besides Brahma there is a red lotus on which is seated red-colored, four-armed Sakti DAkini, the presiding deity of the Chakra (ChakrAdhisthAtrI), holding SUla (spear), KhatvAnga (skull-mounted staff), Khadga (sword), and Casaka (drinking-cup). In the pericarp, there is lightning-like triangle, inside which are kAma-VAyu and KAma-Bija, both of which are red. Above this is the Svayambhu-Linga which is SyAma-Varna (black color) and above and round this Linga is Kundalini coiled three and half times, and above this last upstands, on the top of the Linga, CitkalA.

SVADHISTHANA

(Svadhisthana)

Sindūra-pūrarucirāruņapadmamanyat

sauṣuṁņamadhyaghaṭitaṁ dhvajamūladeśe

Aṅgacchadaiḥ parivṛtaṁ taḍidābhavarņaiḥ

bādyaiḥ sabindu-lasitaiśca Puraṁdarāntaiḥ

There is another Lotus¹ placed inside the Susumna at the root of the genitals, of a beautiful vermilion colour. On its six petals are the letters from Ba to Puramdara², with the Bindu³ superposed, of the shining colour of lightening.

another Lotus^{1 = Svadhisthana Chakra.} Puramdara^{2 = the letter La.} Bindu^{3 = The AnusvAra.}

Svadhisthana: The place of Sva, meaning Para-Linga, or Supreme Linga. This is the seat of Supreme Linga.

Five verses from 14 to 18 describes Svadhisthana Chakra of vermilion color.

Sindūra-pūra-rucirā-ruņa = Of a beautiful vermilion color. sauṣuṁņa-madhya-ghaṭitaṁ = Placed inside the Susumna. Svadhisthana Chakra is within Susumna NAdi. dhvaja-mūladeśe = At the root of the genitals. Aṅga-chadaiḥ = On its six petals. bādyaiḥ sabindu-lasitaiśca Puraṁdarāntaiḥ = The letter La, being the Bija of Puramdara or Indra. The lustrous letters Ba, Bha, Ma, Ya, Ra, La are the six letters, one placed on each of the six Lotus petals.

Susumna = means that Susumna Nadi has three tubes one within the other. The central Nadi or channel is Brahma Nadi, within which is the Svadhisthana Lotus.

(Svadhisthana)

Tasyāntre pravilasadviśadaprakāśa-

mambhojamaņdalamatho varuņasya tasya

Ardhendurūpalasitaṁ saradinduśubhraṁ

vaṁkārabijamamalaṁ makarādhirūḍhaṁ.

Within it¹ is the white, shining, watery region of Varuna, of the shape of a half-moon², and therein, seated on a Makara³, is the Bija Vam, stainless and white as the autumnal moon.

Within it¹ = Within Svadhisthana Lotus Chakra. half-moon^{2 = Half-moon is the sign of Svadhisthana Chakra and water is the element of this chakra.} Makara^{3 = A legendary animal as seen on the plate.}

ambhojamaņdalam = The pericarp of the Svadhisthana Lotus Chakra contains the watery region (Ambhoja Mandalam) of Varuna. Ardhendurūpalasitaṁ = half-moon form shining. viśadaprakāśam = luminously white.

Varuna Bija is white and sits on Makara, the carrier of noose-holding Varuna. Above Varuna is four-armed and blue-colored Hari (Vishnu), worthy of worship. The letter Va in Vruna-Bija belongs to the semivowel group, Ya, Ra, La, Va

Bhairavistotra = Hymns to Bhairavi.

Bhairavistotra = Hymns to Bhairavi.

1. I worship You, O Tripura, to receive the fruit of my desires. By chanting hymns men gain that Lakshmi, who is the object of worship of the Devas. 2. You are the origin of the world and yet you yourself have no origin, though there are hundred hymns honoring you. Even Brahma, Vishnu and Mahesvara do not know you, who is the Mother of all Sastras. We worship your shining breasts smeared with saffron. 3. O Tripura, we adore you. Your body is radiant with the effulgence of a thousand risen suns. You hold in your two hands a book (knowledge) and a rosary of Rudraksa beads. Your other two hands grant boons and dispel fear. Your Lotus face shines with three Lotus eyes. Your neck is beautiful with a Rudraksha necklace. She holds two hands in Abhaya Mudra and Vara Mudra. Abhaya = no fear. Vara = boon or blessing. 4. O Mother, how could the doubting and disputing ignoramuses know your form which is reachable only by Punyam (merit) accumulated in previous birth, which is ravishing with the overlay of vermilion and which bends from the heavy weight of your breasts? 5. O Bhavani (Consort of Bhava) Munis know and describe thy physical form; the Sruti speaks of your subtle form; others call you the presiding deity of speech; still others call you the origin of the universe; We know You are the Ocean of Mercy. (Devi has three forms: the gross, the subtle, and para forms. The gross (sthula) form consists of anthropomorphic features with hands and feet. The Suksma or subtle form is her Mantra; her Para or Supreme form is her Real Form (Svarupa). This form is Supreme Consciousness beyond the grasp of mind. Devi basically has two forms: Prakasa and Vimarsa. Prakasa form is Pure Consciousness. Vimarsa form is the power latent in Pure Consciousness. Referring to Siva-Sakti, Siva is Prakasa and Sakti is Vimarsa. In particular reference to Devi, Prakasa is her Pure Consciousness and Vimarsa is her Sakti or her ability to appear as many in a world of multiplicity. Vimarsa is the stuff of Tattvas which make this universe of matter and beings. She who is of red color is the manifested one. Brahman and his multiplicity have application in Prakasa and Vimarsa. Prakasa is the canvas and Vimarsa is the painted objects; Prakasa is the hypostasis and Vimarsa is the manifest multiplicity. Devi is Nishkala (no parts) and Prakasa and Vimarsa is Sakala (many parts) and manifest multiplicity. KAla, Bindu, and Nada have rolls to play in Vimarsa aspect of Devi. Vimarsa makes demands of Devi's Iccha, Jnana and Kriya for the projecting the manifest multiplicity.)

6. Votaries meditate you in their heart as three-eyed Devi with the bright autumnal crescent moon. Her substance is made of fifty letters (without which there is no Vrtti, evolution of Tattvas) and hence she is called MAtrakAmayi. She holds in her hands a book, a rosary and a pot of Amrta (nectar); She poses with her Vyakhya Mudra. 7. O Tripura, You are Sambhu conjoined with Parvati (Adhanarisvara or Androgynous god, . You are Vishnu embraced by Kamala (Lakshmi). You are Brahma born of the Lotus. You are presiding and purveying deity of speech. You are the essence or the energy of all deities. 8. I have taken refuge with your four BhAvas, ParA and others, originating from VAgbhava. I will never forget in my heart You the supreme Devata whose is Sat and Chit (existence and intelligence). Your BhAva in the forms of letters expresses in the throat and other organs. (The four BhAvas or states of Kundalini as sound and its derivatives are ParA in Muladhara, Pasyanti in SvAdhisthAna, MadyamA in AnAhata, and Vaikhari in Visuddha Chakras. Sabda or Sound. The sound in Muladhara is Tamasic, impinges the mind upon arriving in Svahistana or Manipura Chakras, takes on the color of Buddhi upon arriving in Anahata or heart plane and flows out in combinations of fifty letters upon the arrival of Kundalini in the Visuddha (larynx) plane. VAgbhava indicates Bija sound, Aim the Bija sound of Sarasvati. Devi has three Saktis: Iccha, Jnana, and Kriya. VAgIsvari is the Jnana Sakti in the domain of VAgbhava; KAmarAja is in the Kriya domain; SAkti is in the Ichchha sakti domain. Thus Devi plays three roles: Knowledge (jnana), Iccha (will), and Kriya (action).

9. The Blessed, conquering their six enemies (KAma--lust, krodha--anger, lobha--greed, moha--delusion, mada--pride, and mAtsaryA--envy, and performing retention of breath in the practice of Pranayama, fix their gaze on the tip of the nose with steady mind and meditate in their head your moon-crested form (Sakti of Siva), effulgent as the sun at dawn. 10. The Vedas assert that you created the world, having taken the other half of the body of the enemy of KAma (Androgynous form--one half is male (Siva) and the other half is female (Parvati). Is it true, O Daughter of the mountain and the only Mother Goddess of the world, the variegated universe would not have been so, if it were not (for you)? 11. The Siddha women (inhabiting the Bhuva, atmospheric region) with eyes red from imbibing wine in the company of Kinnaras (Devayonis, celestial spirits) worship you sitting in your shrine in the caves of Mount Sumeru with flowers from celestial trees and sing your praises. 12. I worship you in my heart Devi whose body became wet with the nectar, who looks beautiful as the splendor of lightning and who makes all lotuses blossom on the beautiful path going from her abode to that of Siva. (This depicts the ascent of Kundalini from Muladhara Chakra to Sahasrara Chakra where union of Siva and Kundali takes place with the production of copious nectar that suffuses the body of Kundalini. The path depicts the Susumna Nadi along the spinal cord. As she ascends from chakra to chakra the south-pointing lotuses blossom, point upwards with the infusion of energy [Prana] and then close as the energy of Kundali leaves the chakra.) 13. O Tripura, I take refuge at your Lotus feet, the abode of Bliss, the fountainhead of Vedas and the origin of prosperity, served and worshipped by Brahma, Vishnu and Mahesvara. Your body (tanu) is Intelligence itself (Caitanya mAtra). 14. She is the grantor of happiness; I shall never forget her. She is the Mother. She in the form of the Moon is the origin of sounds and meanings. She with the power in the form of Sun maintains the world. She in the form of Fire destroys the universe at the end of ages. Go to Verse 15 down the page.

(Mother Goddess is the Moon who created the sounds, their meanings and the worlds by her Iccha [Desire or Will]. She is the Sun maintaining the world by her Kriya [Action] and illuminating the objects. She is the Fire destroying the world at the end of ages by her Jnana [knowledge].

NAdA (sound) exists in three states: Nibodhika or Bodhini, NAda and Bindu. Nibodhika = Ni+Bodhika = Giver of Knowledge = Nada is the Giver of knowledge = Bodhini. Sound manifests in these three states according to the guna of NAdA. Nibhodhika is infused with Tamas and therefore stays unmanifest and hence it is called Avyakta Nada [Unmanifest sound]. When NAdA is infused with Rajas guna, there is agglutination of letters with or without meaning. When NAdA is infused with Sattva guna, it is called Vindu or Bindu, in which the letters form intelligible combinations and meanings.

The Moon (Indu) is in the forehead area and forms the zone between the Unmanifest and the Manifest. Above the Moon is Nibodhika or Bhodini, the Potential Giver of Knowledge or Avyakta Nada (Unmanifest Sound). Between the Ajna Chakra in the forehead and the Sahasrara Chakra (the seat of the causal body of Jiva or individual soul) there are seven Saktis of the Jiva. The letters become twenty-fold when the 50 letters of the Sanskrit reach Sahasrara Chakra. 50 X 20 =1000 which represents an infinite number.

Rising above Bodhini are the Nada shaped like a crescent moon (Nada = KriyAsakti-rUpa, in the form of action)), MahA NAda or NAdAnta shaped like a flaming plow, VyApikA, Samani and Unmani. This is the ascending order, from Bindu at the bottom to Unmani /Unmana at the top, all belonging to Suddha Tattvas. Mahanada sounding like a bell resides in Sadasiva Tattva. When Sakti spreads this sound nadanta all over the world, it is called Nada. The differentiation into "I" and "This" (Aham and Idam) takes place in Sadasiva Tattva. Saivites say there is nothing beyond Supreme Supreme Siva, who is immutable and unchangeable illumination (AbhAsa) who moves by his Will which is Sakti called UnmanA, who resides in Siva Tattva. When Unmana Sakti projects herself in the form of universe, matter and beings starting from Void and ending with DharA, She creates the thinkables and now she is called Samana or Vyapini residing in Sakti Tattva. Samana or Vyapini can involute into herself the thinkables (the Universe). Thus Sakala Paramesvara is Siva Tattva and Sakti Tattva holds Samani, Vyapini and Anjani. Unmana, Unmani, manonmani = Ecstatic, State of Mindlessness, beyond the reach of human mind.. Samana = of the same mind, uniform, synchronous; undifferentiated energy, Consciousness-Bliss. Vyapika = all-pervasive Being. Sakti thinks of the thinkables in the Will of Samana, projects or involutes the universe as Vyapini (Nimisa aspect, closing of the eyes). Anjani aspect of Sakti Tattva is the opposite of involution or Unmesa (unfoldment, opening of eyes) meaning evolution or one becoming many. The Saktis above Ajna are involuting centripetal liberating Saktis streaming towards Siva Sakti and not having the creative output into world of matter and beings. The Saktis below Ajna are involved with the creation of the world of beings and matter.

Siva Tattva = Unmana; Sakti Tattva = Samani, Vyapini and Anjani (Exerciser of Will, All-pervader and involutor and projector of the world.)

Tattvas and their horizontal associations

Siva Tattva = Sunyatisunya, Unmani with No KalAs. NishkalA Nirguna Brahman. Siva Sakti, Parabindu, the abode of Siva, Kundali and Jiva merger, Sahasrara; Parabindu, the supreme Nirvana sakti, Nirvanana KalA, AmA KalA (that digit of the moon from which nectar is derived) and the Fire of Nibodhika. Nirguna Siva. Isvara of Sahasrara is not the creative aspect. Supreme Bindu in Maha Vayu and Chandra Mandala. Bindu is void and Supreme Light, formless and decayless. Supreme Guru is Siva residing in Sahasrara--Sivasthana. SarvAtma Siva. Nirvana Sakti, the Sakti of Parabindu. The Mother of all three worlds. The knower of Sahasrara attains Jivan Mukti. Sri Chakra in SahasrAra in the form of ParA sakti in the middle of the Chakra, Baindava. She rests united with SadAsiva. She radiates myriad rays, 360 of which illumine the world in the form of Fire, Sun and Moon. Agni = 118; Sun = 106; Moon = 136. They light up the macro- and microcosm. 360 rays make a year and KAla (Time). Siva is partless; he has no KalAs.

Sakti Tattva = Samani, Vyapini, and Anjani Shaktis. Saguna Brahman. KalAs appear. The sakti consists of 16 parts (KalAs) of power. The deity with full power (all 16 parts in one; it is like a 16-cylinder engine!) is PUrna KalAmUrti. 1-part deity is KalAmUrti. A deity with a fraction of one part is Amsa MUrti. A deity with a fraction of the latter is AmsAamsa MUrti. Siva is partless and Sakti has 16 parts. These 16 parts are latent and exist in a potential state in Sakti. They become manifest when Maya Prakrti, the material cause of the universe, becomes functional. MAya is compared to the skin covering the seed; this sheath is inside the other five Kancukas or sheaths. There are other enveloping Saktis (Kancuka = sheath). MAya of Saiva Siddhanta is unlike MAya of VedAnta. MAya sheath covering the Real Siva has at least two qualities: ignorance and transformation. Its ignorance has the ability to transform the infinite limitless Self of Sakti into something or someone with limitations. During that process, the degraded Jiva or the individual soul becomes tainted with Maya Mala and Karma Mala.

MAyA is taken as the first innermost envelope or sheath of the Self though it is called the "sixth" Kancuka or jacket or sheath. Directly or indirectly the MAyA is the progenitor of other five sheaths.

KAla Tattva is the first outer sheath wherein Ananda (Bliss) of Siva has undergone extreme contraction so that the individual thinks in terms of impermanence of the body and not of eternal soul.

Niyati Tattva is the second Tattva wherein the Chit Sakti of Siva has contracted in such way that the individual does not think of the all-pervasiveness of the Soul.

KalA Tattva is the third sheath or Kancuka. It is actually Kriya Sakti of Siva that has undergone contraction and degradation, which means that its omnipotence has contracted to limited potency, which creates a rich milieu for karma to thrive in a compromised individual. The radiant power of Siva is basically blocked by this KalA Tattva screen so that the individual sole does not get enough light of wisdom. (Think of sunscreen lotion.)

Vidyaa Tattva is the fourth outer Kancuka where Jnana Sakti of Siva has contracted; the individual soul has scanty Divine Wisdom.

RAga is the fifth outer sheath wherein the Iccha Sakti of Siva has undergone contraction and manifests as passions, desires and wants of earthly nature.

Purusha Tattva is the individual soul covered by the above Tattvas.

One source tells that KalAs are the (Kancuka) sheaths or jackets worn by Maya: Jackets of KAla (Time constraints), Niyati (contracted Chit Sakti, subjection to destiny and Karmic fruits), KalA (contracted Kriya Sakti, disability to acquire spiritual knowledge), Vidya (contracted jnana Sakti), and RAga Tattvas (transformed Iccha Sakti, Passion and attachment) which again wrap the individual soul. Thus the individual soul wears Jackets with limitations on Time, lack of control over karma, lack of incentive to acquire spiritual knowledge, lack of spiritual knowledge, and passion and attachment tearing one's soul,

This step-down process of the Supreme Consciousness appears as essential for birth in the world as a human, who is a degraded and dilute version of Siva with many Malas (impurities) and disabilities. Think of Siva as the Sun whose radiations are the individual souls. These radiations attenuate in power proportional to the distance from the Sun. Siva is like the Sun and the individual souls are like the rays striking the earth. Think of the power of the radiant energy close to the sun and their attenuation as they strike the earth. And yet Siva remains as the Inner Atman (Antar Atman, ParamAtman) in the spiritual heart of the individual. The one who overcomes these liabilities gets Saktinipatam--descent of Sakti or divine wisdom-- into his soul and becomes ready for Oddukkam, involution or merger with Siva.

Prakriti as such in its primal state is an impalpable entity with no form. It is like the moisture in the air; unless it undergoes condensation you don't see it. It has three qualities: Sattva, Rajas and Tamas in equilibrium. They are respectively contracted forms of Jnana Sakti, Iccha Sakti, and Kriya Sakti of Supreme Siva. These three qualities coalesce and congeal to produce matter. It is like invisible hydrogen and oxygen atoms react under ideal conditions and produce visible water. Siva Himself degrades into myriad individual souls (think of rays of the sun). Siva Sakti is one and many are their forms.

Sadasiva Tattva = Mantramahesvara. Nimesa aspect. Mahanada, NAda, and Nirodhini: Nada in its three forms is in the Sadakhya Tattva.

Nirodhini = cessation or extinction.

Suddha Vidya Tattva =

Isvara Tattva = Mahesvara. Unmesa aspect, Ardhachandra is the terminal "speakable" (VAcya, words, phrase) end of higher NAdas. NAda progresses from the thinkables (Mantavya to Speakables (Vacya), which develop into Bindu. Higher NAdas are involved in infinite consciousness from which ideation, formation of thought, intermediate (Saktopaya) expression or sounding of Mantras in Bija and other forms, and clearly defined speech.

Suddha Vidya Tattva = Mantras.

MAyA Tattva = Ma-KAra (M of AUM).

Prakrti Tattva = separate existences. U-kAra of AUM.

When Tattvas are completely revealed it is A-kAra (A of AUM).

In northern Saiva and Sakta schools Sadasiva and Isvara are the Nimesa and Unmesa aspects of the experience intermediate between Siva Tattva and Suddha Vidya Tattva, the former being Sunyatisunya. Nimesha = shutting the eye, twinkling, time measured by twinkling of eye. Unmesha opening the eyes, looking up. Upward motion of the eyelids. Becoming visible. Blossoming of flower.

Unmesa and Nimesa are two aspects of one Sakti. Srsti or creation and unfolding of Tattvas are opening of eyes, while Pralaya or dissolution is Nimesa or closing of eyes. It is like the opening and closing of the bud. Kashmir Saivism advocates a variant of this Unmesa and Nimesa aspects of Siva. He creates this universe for His own joy. Closing of His eyes (Nimesa), it advocates, is loosing His Supreme Pure Consciousness at His own Will and hiding it in His creation. Unmesa is the opposite: regaining the lost Consciousness. Saiva Siddhantist may have a problem with this theory: Siva has no connection with the world of matter; He does His business through Sakti.

More on Suddha Tattvas mentioned above.

Suddha Tattvas contain saktis as follows: Unmani in Siva Tattva, Samani in Sakti Tattva, Nadanta or Mahanada in Sadasiva Tattva, Bindu in Isvara Tattva. The descending hierarchy of the seven saktis are as follows: Unmani, Samani, Vyapika, Nadanta or Mahanada, Nada, Bodhini, Bindu. Some sources give the following descending Saktis: UnmanA, SamanA, VyApika, AnjanI, MahAnAda, NAda, NirodhinI, Ardhacandra, Bindu, Ma-KAra, U-kAra, A-kAra.

Unmani state is without kalas or parts; it is Nirguna state (no attributes); it is unitary and indivisible. Unmani is beyond Turiya state, the fourth state of consciousness. and find the write up on Turiya. Samani (same mind; mnemonic: So many) state has potential parts or kalas. In Kundalini planes, these saktis exist between Ajna and Sahasrara Chakras. You may notice that this hierarchy demonstrates progressive degradation (dilution) of Pure Consciousness from Siva Tattva to Vidya Tattva (of seven Suddha Tattvas). In Sahasrara Chakra, Supreme Bindu Parasiva keeps his abode. This descent of the saktis from Unmani to Bindu goes by the name Viloma, reverse or descending order, while the ascending order from Muladhara to Bindu (Kali Kundalini) at Ajna is called Anuloma order (evolution, srsti, forward movement, or lower order). Viloma is path of return of the Jiva or involution from lower status to a higher status. Woodroffe says Viloma is reading alphabets from Z to A, while Anuloma is reading it from A to Z. Viloma is Nivrtti, cessation and involution, to a higher state, while Anuloma is Srsti, creation and forward movement. The words are deceptive in their meaning: involution means rise and return of Jiva to its original Superconscious state, while srsti or creation and evolution is downward movement of Jiva from its original state. We are all fallen beings and that is evolution--remember our consciousness is not equal to Siva's Pure Consciousness); we have to return to our source and that is involution.

Our fallen state can be compared to that of a lapidary who morphed to a quarrier, whose precision cutting is not a compelling asset for his stones go to build roads, while Lapidary's stones glitter on the rich and the famous ; both are stone cutters of different sort. The descent and the ascent meet at Ajna Chakra (point on the forehead, glabella), the point at which descending Viloma order meets ascending Anuloma order. The letter "Z" is superconscious state or Siva Tattva of Pure Consciousness which descends to Suddha Vidya Tattva of less perfect Consciousness or "Z" descending through Y, X, W , so on. The A of ordinary consciousness in Muladhara Chakra ascends via B, C, D, and E towards higher center at Ajna Chakra from where the path of return to the source, Superconsciousness, is Viloma. Go to to find out more on Chakras or Adharas. I named the same Saktis from 12 to 1 for convenience. The descent of Saktis from 12 to 6 takes the Viloma path which is a two-way pathway. The Yogi ascends the lower Anuloma path and comes to a junctional point in Ajna Chakra from where he takes the Higher Viloma path. The descending Viloma path is evolution meaning that the Superconsciousness of Siva becomes diluted down to the point of Suddha Vidya Tattva. Though the Yogis can take the Ascending Viloma path, they do not have the powers of the products of Siva Sakti: creation, maintenance, destruction, obscuration, and Grace. The descent of 36 Tattvas means dilution of Siva Consciousness down the cascade until the gross matter is reached.

Cit = Consciousness in a focused and pointed or Bindu state --> Citi = outspreading, Vyapini state --> Citta = with inward and outward activity --> Caitanya = the Bodha or experience which is from outward inwards ---> CetanA = the retention the Bodha --> Indriyakarma = experience through the actions of organs --> Deha and KalA = the body and its inherent subtle moving forces such as the 38 KalAs of Moon, Sun and Fire. In Moon, Sattva is dominant. In Fire Tamas is dominant. The Rajasic activity of the Sun mediates between the two. --page 275 The Garland of Letters by John Woodroffe.

In the Anuloma pathway Brahma is the presiding deity from Prithvi (earth to Prakrti); Vishnu from Purusa to Kala; Rusr in MAyA; Isa in the regions extending to SAdhakhya Tattva and then AnAsrita Siva and Parasiva. AnAsrita siva: Siva who is far removed from matter. the state of Siva in which there is no objective content yet, in which the universe is negated from Him.

UnmanA Sakti is in Siva Tattva, the highest of Tattvas. When UnmanA Sakti projects itself as the expanding universe beginning with Sunya (Void) and ending with DharA (foundation), She is called SAmanA and Sakti Tattva; One becomes many. SamAna Sakti is VyApini meaning she is all -pervasive since she is the origin of the universe and she resides in Sakti Tattva. VyApini has the intrinsic capacity to withdraw into Herself all of her own "thinkables" (mental creation) during involution consisting of 12 stages. SAmanA Sakti has the capacity as shown before to project the universe (her own "thinkables") in evolution.

Here is what Woodroffe says of all these entities:

"When the Supreme Siva beyond whom there is nought, who is in the nature of unchanged and unchangeable illumination, moves forth by His will, such (willing movement) Sakti, though in fact inseparable from him, is called Unmana ["Closing of the eyes" - dissolution]; Her place is the Siva-tattva

When the Unmana-Sakti displays Herself in the form of the universe beginning with Sunya (Void, the Absolute) and ending with Dhara (Foundation), formulates as mere thought the thinkable, then She is called Samana [" Unmesa--Opening of the eyes"-- creation] as well as Sakti-tattva.

This Samana-Sakti Herself is called Vyapini ["pervasive, out- spreading"] when she operates as the Power which withdraws (dissolves, involutes) into Herself all "thinkables" which are Her creation. She resides in Sakti-tattva

It is again the same Samana Herself who is called Sakti when her operation is chiefly creative in regard to her own "thinkables". She resides in Sakti-tattva and is also called Anjani because of her association with the "thinkables"

When the Sabda-brahman moves forth with great strength from Its Siva form then the very first sound, like the vibration produced by a sounding bell is called Nadanta (or Mahanada - "Great sound"). It resides in Sadasiva-tattva

When Sakti fills up the whole of the universe with Nadanta then She is called Nada. And this also is Sadasiva-tattva because of the equality of "I" (Aham, subject) and "This" (Idam, object)

When Nada, having ceased to operate in its universal scope, does so limitedly, then it is called Nirodhini ("cessation" or "extinction"). This Sakti rests in Sadasiva-tattva

When Nada is slightly operative to the creation of the "speakable" it is called Ardhachandra ("half moon") which is Ishvara-tattva

Then Para-Shakti Herself is called Bindu when she is of the nature of inseparable illumination (prakasha) in regard to the whole range of the "speakable". She resides in Ishvara-tattva

When Bindu causes diversity to manifest, it is called Ma-kara [the M of AUM] and moves in Maya-tattva

When Shakti creates objects as separate existences She is called U-kara [the U of AUM] and resides in Prakriti-tattva

When the creation of Tattvas has come to an end because objectivity is completely revealed, Shakti as Mantri-Kala (Mantra) is called A-kara [the A of AUM]."

Hamsa Mantra is the inversion of Soham Mantra. Haṁsa = Ha (HamkAra) + Sah (SAhkAra). HamkAra is Bindu and Purusa (Pum-male) and SahkAra is Visarga