[ Pobierz całość w formacie PDF ]
viśarga are attached to the first vowel, A (a), so both the a and anusvara
appear the same both in the Devanagari script (A
54 INTRODUCTION TO TANTRA ZSTRA
transparent and round in shape. kśa himself is here
dressed in white, and mounted on a white elephant. He
has four hands, which hold the noose1 (paia), the ele-
phant-hook2 (ankuśa), and with the other he makes the
#
mudras which grant blessing and dispel fear. Ziva is
white, with five faces, three eyes, ten arms, and is
dressed in tiger skins. Near Him is the white Zakti
Zkini, dressed in yellow raiments, holding in Her four
hands the bow, the arrow, the noose, and the hook.
Above the cakra, at the root of the palate (tlumula)
is a concealed cakra, called Lalan and, in some Tantras,
Kal-cakra. It is a red lotus with twelve petals, bearing
the following vr# ttis: śraddh (faith), santosha (content-
ment), apardha (sense of error), dama (self-command),
mna3 (anger), sneha (affection),4 śoka (sorrow, grief),
kheda (dejection), śuddhat (purity), arati (detachment),
sambhrama (agitation),5 Urmi (appetite, desire).
J
j-cakra is also called parama-kula and mukta-
tri-ven%2ł, since it is from here that the three ndis Id,
# #
Pingal and Susumn go their separate ways. It is a
#
two petalled lotus, situate between the two eyebrows. In
this cakra there is no gross Tattva, but the subtle
1
The Dev%2ł herself holds the noose of desire. Desire is the vsan form
and the noose is the gross form (see next note).
2
The Vmakeśvara-Tantra says: The noose and the elephant-hook of Her
are spoken of as desire and anger. But the Yogin%2ł-hr# daya i. 53 says: The noose
is icchśiakti, the goad jnna-śakti, and the bow and arrows kriy-śakti.
3
Generally applied to the case of anger between two persons who are
attached to one another, as in the case of man and wife.
4
Towards those younger or lower than oneself.
5
Through respect.
THE HUMAN BODY 55
Tattva mind1 is here. Hakrrdha, or half the letter Ha,
#
is also there. On its petals are the red varnas ham
#
# #
and ksam. In the pericarp is concealed the b%2łja om.
#
In the two petals and the pericarp there are the three
gunas sattva, rajas and tamas. Within the triangular
#
mandala in the pericarp there is the lustrous (tejM-
# #
maya) linga in the form of the pranava (pranavkr# ti),
# #
#
which is called Itara. Para-Ziva in the form of ham sa
#
(ham sa-rkpa) is also there with his Zakti Siddha-Kli.
In the three corners of the triangle are Brahma, Visnu,
# #
and Maheśvara, respectively. In this cakra there is the
white Hkini-Zakti, with six heads and four hands, in
which are jna-mudra,2 a skull, a drum (damaru), and
a rosary.
SAHASRRA PADMA
Above the j-cakra there is another secret cakra
called manas-cakra. It is a lotus of six petals, on which
are śabda-jna, sparśa-jna, rkpa-jna, ghranopa-
#
labhi, rasopabhoga, and svapna, or the faculties of
hearing, touch, sight, smell, taste, and sleep, or the
absence of these. Above this, again, there is another
secret cakra, called Soma-cakra. It is a lotus of sixteen
3
petals, which are also called sixteen Kalas. These
Kalas are called kr# p (mercy), myduta, (gentleness),
dhairya (patience, composure), vairgya (dispassion),
4
dhr# ti (constancy), sampat (prosperity), hasya (cheer-
fulness), romnca (rapture, thrill), vinaya (sense of
1
[Specifically (as far as I can tell from The Serpent Power), buddhi (as
opposed to manas or the various other subtle tattvas which may be
summarized in the English mind ).]
2
The gesture in which the first finger is uplifted and the others closed.
3
Kal a part, also a digit of the moon.
4
That is, spiritual prosperity.
56 INTRODUCTION TO TANTRA ZSTRA
propriety, humility), dhyna (meditation), susthirat
(quietitude, restfulness), gambhirya (gravity),1 udyama
(enterprise, effort), aksobha (emotionlessness),2 audarya
#
(magnanimity) and ekgrat (concentration).
Above this last cakra is the house without support
(nirlamba-pur%2ł), where yogis see the radiant *śvara.
Above this is the pranava shining like a flame and
#
above pranava the white crescent Nda, and above this
#
last the point Bindu. There is then a white lotus of
twelve petals with its head upwards, and over this lotus
there is the ocean of nectar (sudh-sgara), the island of
gems (manidv%2łpa), the altar of gems (mani-p%2łtha), the
# #
forked lightning-like lines a, ka, tha, and therein Nda
and Bindu. On Nda and Bindu, as an altar, there is
#
the Paramahamsa, and the latter serves as an altar for
the feet of the Guru; there the Guru of all should be
#
meditated. The body of the Hamsa on which the feet of
the Guru rest is jna maya, the wings gama and
Nigama, the two feet Ziva and Zakti, the beak Pranava,
#
the eyes and throat Kma-Kal.
Close to the thousand-petalled lotus is the sixteenth
digit of the moon, which is called am kal, which is
pure red and lustrous like lightning, as fine as a fibre of
the lotus, hanging downwards, receptacle of the lunar
nectar. In it is the crescent nirvna-kal, luminous as
#
the Sun, and finer than the thousandth part of a hair.
This is the Ist# a-devat of all. Near nirvna-kal is
# #
parama- nirvna-Zakti, infinitely subtle, lustrous as the
#
Sun, creatrix of tattva-jna. Above it are Bindu and
Visarga-Zakti, root and abode of all bliss.
1
Of demeanour evidencing a grave nature.
2
The State of being undisturbed by one s emotions.
THE HUMAN BODY 57
Sahasrra-padma or thousand-petalled lotus of all
colours hangs with its head downwards from the
brahma-randhra above all the cakras. This is the region
[ Pobierz całość w formacie PDF ]