Bhagavadgita Pages, Chapters 1 to 18
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Author: Purnananda-Svami (1526 CE)
Commentary: Kalicarana in Sanskrit
English Translation: Sir John Woodroffe
Source: the Serpent Power
Flowcharts, illustrations, Commentary: V.Krishnaraj
Sat-Chakra-Nirupana
Six-Chakra Investigation
Description of and Investigation into the Six Bodily Centers
By Tantrik Purnananda-Svami (1526 CE)
Sat-Chakra Nirupana is the Premier Composition on Kundalini Chakras.
The Commentary was by Kalicarana in Sanskrit.
This article is about Kundalini Chakras as described by Swami Purnananda.
Go to Kundalini Power for more details on Kundalini Yoga.
PUrnAnanda a Brahmana of Kasyappa Gotra wrote Sat-Chakra-Nirupana (1526 CE, SAka year 1448) and achieved Siddhi in VasisthAsrama, about seven miles from Gauhati, Assam, India. He wrote many other Tantrik works. This work is part of Sri-Tattva-Cintamani.
English translation by Woodroffe (Serpent Power) is full in some verses; short, condensed in some verses; and modified in other verses. Some verses have extensive commentaries and illustrations by me. This includes my comments, additions, flowcharts, drawings, montages....
Translation of some Sanskrit words and phrases follows the Monier Williams dictionary and may differ from that of Woodroffe. For your convenience, segments of the verses and their translation are color-coded for easier identification by sight.
Preliminary verse:
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 ( 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.
She1 = 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 Lotus1 = 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).
v:ö S:ö \:ö s:ö (Va, Śa, Ṣa, Sa) are the letters on the petals.
l:ö is the Bija Aksara
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 the 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 a earth-bound person are characteristic of Marfan's syndrome. http://en.wikipedia.org/wiki/Marfan%27s_syndrome
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 Lotus1 = Svadhisthana Chakra. Puramdara2 = the letter La. Bindu3 = 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-moon2 = Half-moon is the sign of Svadhisthana Chakra and water is the element of this chakra. Makara3 = 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.
(Svadhisthana)
Tasyānkadeśakalito harireva pāyāt
nīlaprākasaruciraśriyādadhānaḥ
Pītāmbaraḥ prathamayauvanagarvadhārī
śrīvatsakaustubhadharo dhṛtavedabāhuḥ.
May Hari, who is within it1, who is in the pride of early youth, whose body is of luminous blue beautiful to behold, who is dressed in yellow raiment, is four armed and wears the Sri-vatsa2, and the Kaustubha3, protect us!
May Hari, who is within it1 = This verse tells that Vishnu is the Varuna-Bija. Vishnu is within the lap of the Bindu of VAm. Sri-vatsa2 = the favorite of Sri or Lakshmi. This is the auspicious curl of hair on the chest of Vishnu and His Avatara Krishna. It symbolizes Prakrti (the world of matter). Kaustubha3 = The gem worn by Vishnu symbolizes the souls that are united with the Kaustubha gem.
anka-deśa-kalita = Within it. In the Bindu above Varuna-Bija, in the same way as Brahma is in the lap of DharA-BijA (Earth Bija) in Muladhara Chakra. nīla-prākasa-rucira-śriyam = Blue effulgence lustrous splendor. He possesses the enchanting beauty of His blue effulgence. His luminous effulgent blue body (Vishnu) is beautiful to behold. śrīvatsakaustubha = (Vishnu wears) Srivatsa and Kaustubha gem. The gem shines like ten thousand gems; His VanamAla (garland of forest flowers) shines like ten thousand moons. The Srivatsa curl of hair on His right chest shines like ten thousand moons. All these are chanted in eulogizing Vishnu. Meditate on dark-blue Hari (Vishnu) wearing Pitambara (yellow garment) holds the Conch, Discus, Mace and Lotus in His four hands. VanamAla (garland of forest flowers = All-season Forest flower garland of many colors and hues comes down to the level of Vishnu's knees and has in it Kadamba flowers in the middle. The garland symbolizes the elements, Earth, Water, Fire. Air and Ether. prathama-yauvana-garvadhārī : Of prime youth, proud Vishnu.
Vishnu's weapons: Mace or Club symbolizes Mahat (Adi-Buddhi, Universal Intelligence, Divine Mind, Cosmic Intellect, Nous-Greek, Radiation from the Universal Absolute). the Conch: Sattvic Ahamkara. Virtuous self-illumined I-doer. Sattva = Virtue, illumination, enlightening Knowledge. Ahamkara = I-doer, the Universal Ego of Vishnu. The bow = symbolizes Tamasic Ahamkara meaning absorption of the universe. Tamas = darkness. The Sword: Divine Knowledge. Its Sheath: ignorance. Discus: the mind. the arrows: the senses.
In Muladhara, Brahma sits on his transport (Vahana) Hamsa and here Vishnu flies on Garuda ( a mythical bird appearing like an Eagle.
(Svadhisthana)
Atraiva bhāti satataṁ khalu rākiņī sā
nīlāṁbujodarsahodarakāntiśobhā
Nānāyudhodyatakarairlasitāṅgalakṣmīṛ-
divyāṁbarābharaņabhūṣitaattacittā
It is here that Rakini always dwells1. She is of the colour of a blue lotus. The beauty of Her body is enhanced by Her uplifted arms holding various weapons. She is dressed in celestial raiment and ornaments, and Her mind is exalted with the drinking of ambrosia.
Rakini always dwells1 = Rakini shines (bhāti) here in Svadhisthana Chakra.
nīlāṁbujodarsahodarakāntiśobhā = Her radiant beauty equals the interior of the blue lotus.
Rakini is the resident Devi of Svadhistana Chakra sitting on the double lotus with a streak of blood running from her nostrils. Meditate of blue-colored Rakini with red eyes and fierce teeth. She is the furious aspect and holds in Her hands a spear, a lotus, a drum, and a battle-axe. She grants wished-for boons and is fond of rice.
(Svadhisthana)
Svādhiṣṭhānākhyametatsarasijamamalaṁ cintayedyomanusya-
stasyāhaṁkāradoṣādiksakalarepuḥ kṣīyate tatkṣaņena
yogīśaḥsoऽpiṃohādbhutatimiracayebhānutulyaprakāśo
gadyaih padyaiḥ parabhandhairviracayati sudhāvākyasandoha lakṣmiḥ
He who meditates upon this stainless Lotus, which is named Svadisthana, is freed immediately from all his enemies, such as the fault of Aha kara and so forth. He becomes a Lord among Yogis, and is like the Sun illumining the dense darkness of ignorance. The wealth of his nectar-like words flows in prose and verse in well-reasoned discourse.
enemies = Enemies of six passions: KAma = Lust. Lobha = Greed. Moha = delusion. Mada = pride. MAtsaryya = envy. All these six enemies arise from Ahamkara, a sense of mineness. kara = Egoism.
The benefits from contemplation of Svadhisthana Lotus Chakra are described.
Ahaṁkāra-doṣādi: the Ahamkara fault and so forth. See above for the six evil predispositions. These six ennemies are destroyed by contemplating on Svadhisthana Lotus Chakra. The darkness of MAyA and MohA are destroyed.
Summary of Verses 14 to 18: Svadhisthana Lotus Chakra of vermilion color has six letters (Ba, Bha, Ma, Ya, Ra, La) of the color of lightning placed on the petals. In the pericarp of the Main Lotus there is a white region with second 8-petalled Lotus with half-moon in its center. Inside this region is the Varuna-Bija, VAM seated on Makara with a noose on hand. In the hollow of Bindu is Vishnu sitting on Garuda holding in His four hands the Conch, the Discus, the Mace, and the Lotus. Vishnu, of youth and pride, wears yellow raiment, a garland of forest flowers, the mark of Srivatsa on His chest and a gem Kaustubha on His breast. Fierce looking Sakti Rakini with three eyes, projecting fangs, and bleeding nostrils, sits in the pericarp of the red lotus, is of syAma varna, holds in her four hands SUla, Abja, Damaru, and Tanaka (a spear, a lotus, a drum, and a battleaxe) and is fond of white rice.
MANIPURA
Tasyordhve nābhimūle daśadalalasite pūrṇameghaprakāśe
nīlāmbhojaprakāśairrupahitajaṭhare dādipāntaiḥ sacandraiḥ
Dhāyedvaisvānarauṇamihirasamaṁ maṇḍalam tat trikoṇaṁ
tadbāhye svastikāvyaistribhirabhilasitaṁ tatra vahneḥ svabījam.
Above it1, at the root of the navel, is the shining Lotus of ten petals2, of the colour of heavy-laden rain-clouds. Within it are the letters Da to Pha, of the colour of the blue lotus with the Nada and Bindu above them. Meditate there on the region of Fire, triangular in form and shining like the rising sun. Outside it are three Svastika marks3, and within, the Bija of Vahni himself4.
Above it1
= Above Svadhisthana Lotus Chakra.
the shining Lotus of ten petals2
= The Manipura Chakra, the seat of the
element of Fire, the sign of which is a triangle.
three Svastika marks3
= It is an auspicious mark In
the Indian context, the svastika stands for universal welfare. "Swasti"
means well-being of one and all, "ka" means symbol. the Bija of Vahni himself4.
= Ram is the seed Mantra of Fire. Vahini = Fire.
Svastika (Ansate Cross) is derived from the Sanskrit svastika (in Devanagari, स्वस्तिक), meaning any lucky or auspicious object, and in particular a mark made on persons and things to denote good luck. It is composed of su- (cognate with Greek ευ-, eu-), meaning "good, well" and asti, a verbal abstract to the root as "to be" (cognate with the Romance copula, coming ultimately from the Proto-Indo European root *h1es-); svasti thus means "well-being." The suffix -ka intensifies the verbal meaning or confers the sense of 'beneficial', and svastika might thus be translated literally as "that which associated with well-being," corresponding to "lucky charm" or "thing that is auspicious."[1] The word first appears in the Classical Sanskrit (in the Ramayana and Mahabharata epics)-Wikipedia.
Svastika sign is made by drawing a cross and then drawing lines that go in clockwise direction at 90º angles.
Dasa-dala-Lasite =
Shining Lotus of ten petals. The Lotus shines by reason of
its ten petals. Purna-megha-prakase: of the
color of the heavy rain clouds.
2nd line.
Nilambhoja-prakasair-upahita-jathare-dadi-phantaihsancandraih = the color of the
blue lotus, the ten letters, Ḍa,
Ḍha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha on
ten petals as seen in the diagram. Sacandraih = Moon dot. The letters have Bindu
and NAda over them. Aruna-Mihira-Samam:
like the young sun.
20.Dyāyenmeşādhirūdham navatapanaibhaṁ vedabāhūjvalāṇgaṁ
tatkroḍe rudramūrtiirnivasatī satataṁ suddhasindūrarāgaḥ
Bhasmāliptāṅgabhūşābharaṇasitavapurvṛddhārūpī triṇetro
lokānāmişṭadātābhayalsitakaraḥ sṛşṭstisaṁhārakarī.
Meditate upon him (Fire) seated on a ram, four-armed, radiant like the rising Sun. In his lap ever dwells Rudra, who is of a pure vermilion hue. He (Rudra) is white with the ashes with which he is smeared; of an ancient aspect and three-eyed. His hands are placed in the attitude of granting boons and dispelling fear1. He is the destroyer of creation.
granting boons and dispelling fear1 = the deities exhibit hand poses that give boons (Vara) and quell Fear (Abhaya Mudra)
Meditation on Vahni (Fire): Seated on a ram, a Rudraksa rosary in one hand, and Sakti in the other. The other two hands holding no weapons grant boons and quell fear. Rudra is never meditated upon as seated on a bull.
Bhasmaliptanga-bhusabharana-sita-vapu = His body is smeared with ash; His ornaments makes Him look white, though he is of red hue.
21. Atrāste lākinī sā sakalaśubhakarī vedabāhūjjvalāṅgī
śyāmā pītāmbarādyairvividhaviracanālaṁkṛta mattacittā
Dhyātvaitannābhipadmaṁ parabhavati nitarāṁ saṁhṛtau pālane vā
vāṇī tasyānanābje nivasati satataṁ jñānasaṁdohalakşmiḥ.
Here abides Lakini, the benefactress of all. She is four-armed, of radiant body, is dark (of complexion), clothed in yellow raiment and decked with various ornaments, and exalted with the drinking of ambrosia. By meditating on this Navel Lotus the power to destroy and create (the world) is acquired. Vani with all the wealth of knowledge ever abides in the lotus of His face.
Vani = Sarasvati , Devi or Goddess of speech.
lakini = lakini is meditated upon as follows. Let the excellent worshipper meditate upon the Devi Lakini, who is blue and has three faces, and three eyes on each face, fierce aspect, and with the teeth protruding I. Her right hand She holds the thunderbolt and the Sakti (the weapon of Vahini (Fire) and in the left She makes gestures (mudra) of dispelling fear and of granting boons. She is in the pericarp of the navel Lotus with ten petals. She is fond of meat (Mamasi) and Her breast is ruddy with blood and fat which drop from Her mouth.
The navel lotus is called Mani-pura, the city of jewels because it is lustrous like a gem.
vividhaviracanālaṁkṛta = Decked with various ornaments. All her ornamets (pearsls and gems) are arranged in varied and beautiful designs.
Summary of Verses 19 to 21.
The Nabhi Padma--Navel Lotus--is rain-cloud-colored with ten lustrous blue petals having on them the letters: Ḍa, Ḍha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha with Bindu above each of them. Triangular-shaped red region of Fire with Svastika signs on its three sides is in the pericarp, within which is the four-armed Bija of Fire, Ram, who is red in color, sits on a ram, holds in Hsi hands the Vajra (thunderbolt) and the Sakti weapon and makes signs of Vara and Abhaya. Rudra red in color sits on a bull on the lap of Vahni-Bija, is smeared with ash and appears old. Sakti Lakini sits on a red lotus in the pericarp. She is blue, four-armed, three-faced with three eyes on each face, holds the Vajra and Sakti weapons in her two hands and makes abhaya and Vara mudras with the other two hands. She is fierce with protruding teeth, is fond of eating cooke rice and dhal mixed with meat and blood. Here ends the third section.
ANAHATA
22. Tasyordhve hṛdi paṅkajaṁ sulalitaṁ bandhūkakantyujjvalaṁ
kādyairdvādaśavarṇakairupahitaṁ sīndūrarāganvitaiḥ
Nāṁnāṇāhatasamjñakaṁ surataruṁ vācchātiriktapradaṁ
vāyormaṇdalamatra dhūmasadṛśaṁ şatkoṇaśobhānvitaṁ
Above that, in the heart, is the charming Lotus, of the shining colour of the Bandhuka flower, with the twelve letters beginning with Ka, of the colour of vermilion, placed therein. It is known by the name of Anahata, and is like the celestial wishing-tree, bestowing even more than (the supplicant's) desire. The Region of Vayu, beautiful and with six corners, which is like unto the smoke in colour, is here.
charming Lotus: Verses 22 to 27 describes Anahata Lotus Chakra, which is meditated upon in the heart. The 12 letters from Ka to Tha are on the petals: Ka, Kha, Ga, Gha, Ña, Ca, Cha, Ja, Jha, Na, Ṭa, Ṭha. wishing-tree = Kalpa-taru is a wish-tree in the garden (heaven) of the chief of gods Indra. It grants all that is wished for and Moksa (liberation). six corners = see the interlacing triangles with six corners (Sat-kona).
hṛdi paṅkajaṁ = Heart Lotus. dvādaśavarṇa= 20 letters. Nāṁnāṇāhata-samjñakaṁ: name Anahata it is known. Munis called the Lotus Anahata because they heard the sound of sabdabrahman in the Heart Lotus; it is Unstruck Sound, meaning that the sound is not produced by two clanging objects. vāyormaṇdalaṁ = Vayu Mandalam or Region of Air.
23. Tanmadhye pavanākşaraṁ ca madhuraṁ dhūmāvalīdhūsaraṁ
dhyayetpāṇicatuştayena lasitaṁ kṛşnādhirūḍhaṁ paraṁ
Tanmadhye karuṇānidnamamalaṁ haṁsābhamiśabhidhaṁ
pāṇibhyāmabhayaṁ varaṁ ca vidadhallokatrayāṇāmapi
Meditate within it on the sweet and excellent Pavana Bija, grey as a mass of smoke, with four arms, and seated on a black antelope. And within it also (meditate) upon the Abode of Mercy, the Stainless Lord who is lustrous like the Sun, and whose two hands make the gestures which grant boons and dispels the fears of three worlds.
Purnananda Svami says that VAyu Bija is in the Anahata Chakra. Pavana Bija = The Bija of Yam, grey as a mass of smoke. the Abode of Mercy = Sankara opines that it is a Ocean of Mercy (Kripa Sagar or KarunAvAridhi).Sun = Sun is Hamsa and also the name of the Supreme. Ham means motion. It is Aditya (sun) because it is perpetual motion (SAyana). Hamsa is also AntarAtmA (the Inner Atman or Soul, Paramatman). Hamsa is Mantra of every breath. This chantless Mantra pervades the breath going in and out, the subtle sound ‘sah’ going in and the subtle sound ‘ham’ going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or Sakti]; Ham = I am; so = Parvati.} As one chants this subtle-sound Mantra ‘soham’, a derivative of ‘sah-ham,’ ‘Hamsa’ comes into being by inversion. Sa (Sah) is Sakti and Ha is Siva. Soham, Hamsa and AUM (Pranava) are equipotent. Hamsah is the union of male and female and the universe is Hamsah, according to Woodroffe. Tirumular says that AUM, though a three-letter word, is one-letter Mantra. Soham is the unintonated sound of normal breathing, meaning ‘I am He.’ Hamsa, meaning ‘Swan’ as in RamaKrishna Parma-Hamsa, stands for an ascetic --Hamsan. All of us including all air-breathing living beings recite this Mantra ‘Soham’ unknowingly for a lifetime. This chantless Mantra (Ajapa Japa) is called Ajapa Gayatri. As you are breathing this chantless Soham in and out, you are identifying your individual self with the Great Self of the Supreme Being. Every breath (and the Mantra) that you take pervades the whole universe of your body. This life giving force or Mantra has the Great Self as the basis. two hands = Bija has hands and feet.
Verse Explanation: pavanākşaraṁ = the letter of Pavana (Air). It is Bija Yam. madhuraṁ = sweet and excellent. dhūmāvalīdhūsaraṁ = Dhuma is smoke. Grey as a mass of smoke.
The black antelope, known for its fleetness is the Vahana (carrier) of Vayu (Air), whose carries