Mani-pura

Mani-para-chakra is a ten-petalled golden lotus, situate above the last in the region of the navel. "Fire" evolved from "air" is the Tattva of this chakra. The ten petals are of the colour of a cloud, and on them are the blue varnas – "dang," "dhang," "nang," tang," "thang," "dang," "dhang," "nang," "pang," "phang," – and the ten vritti (vide ante), namely, lajja (shame), pishunata (fickleness), irsha (jealousy), trishna (desire), sushupti (laziness), vishada (sadness), kashaya (dullness), moha (ignorance), ghrina (aversion, disgust), bhaya (fear). Within the pericarp is the vija of fire ("rang"), and a triangular figure (mandala) of Agni, Lord of Fire, to each side of which figure are attached three auspicious signs or svastika. Agni, red, four-handed, and seated on a ram, is within the figure. In front of him are Rudra and his Shakti Bhadra-kali. Rudra is of the colour of vermilion, and is old. His body is smeared with ashes. He has three eyes and two hands. With one of these he makes the sign which grants boons and blessings, and with the other that which dispels fear. Near him is the four-armed Lakini Shakti, of the colour of molten gold (tapta-kanchana), wearing yellow raiments and ornaments. Her mind is maddened with passion (mada-matta-chitta). Above the lotus is the abode and region of Suryya. The solar region drinks the nectar which drops from the region of the Moon.

Anahata

Anahata-chakra is a deep red lotus of twelve petals, situate above the last and in the region of the heart, which is to be distinguished from the heart-lotus facing upwards of eight petals, spoken of in the text, where the patron deity (Ishta-devata) is meditated upon. "Air" evolved from "ether" is the Tattva of the former lotus. On the twelve petals are the vermilion varnas – "Kang" "Khang," "Gang," "Ghang," "ngang," "chang", "Chhang," "Jang," "Jhang," "Nyang," "Tang," "Thang," and the twelve vrittis (vide ante) – namely asha (hope), chinta (care, anxiety), cheshta (endeavour), mamata (sense of mineness), dambha (arrogance or hypocrisy), vikalata (languor), ahangkara (conceit), viveka (discrimination), lolata (covetousness), kapatata (duplicity), vitarka (indecision), anutapa (regret). A triangular mandala within the pericarp of this lotus of the lustre of lightning is known as the Tri-kona Shakti. Within this mandala is a red vana-linga, called Narayana or Hiranya-garbha, and near it Ishvara and His Shakti Bhuvaneshvari. Ishvara, who is the Overlord of the first three chakra, is of the colour of molten gold, and with His two hands grants blessings and dispels fear. Near him is the three-eyed Kakini Shakti, lustrous as lightning, with four hands holding the noose and drinking-cup, and making the sign of blessing, and that which dispels fear. She wears a garland of human bones. She is excited, and her heart is softened with wine. Here, also, are several other Shakti, such as Kala-ratri, as also the vija of air (vayu) or "vang." Inside the lotus is a six-cornered smoke-coloured mandala, and the circular region of smoke-coloured Vayu, who is seated on a black antelope. Here, too, is the embodied atma (jivatma), like the tapering flame of a lamp.

Vishuddha

Vishuddha chakra or Bharatisthana, abode of the Devi of speech, is above the last and at the lower end of the throat (kantha-mula). The Tattva of this chakra is "ether." The lotus is of a smoky colour, or the colour of fire seen through smoke. It has sixteen petals, which carry the red vowels – "ang," "ang" "ing," "ing," "ung," "ung"," "ring," "ring," "lring," "lring," "eng," "aing," "ong," "aung," "ang," "ah;" the seven musical notes (nishada, rishabha, gandhara, shadaja, madhyama, dhaivata and panchama): "venom" (in the eighth petal); the vija "hung," "phat," "vaushat," "vashat," "svadha," "svaha," "namah," and in the sixteenth petal nectar (amrita). In the pericarp is a triangular region, within which is the androgyne Shiva, known as Arddha-narishvara. There also are the region of the full moon and ether, with its vija "hang." The akasha-mandala is transparent and round in shape.

Akasha himself is here dressed in white, and mounted on a white elephant. He has four hands, which hold the noose (pasha), the elephant-hook (angkusha), and with the other he makes the mudra which grant blessing and dispel fear. Shiva is white, with five faces, three eyes, ten arms, and is dressed in tiger skins. Near Him is the white Shakti Shakini, dressed in yellow raiments, holding in Her four hands the bow, the arrow, the noose, and the hook.

Above the chakra, at the root of the palate (talumula) is a concealed chakra, called Lalana and, in some Tantras, Kala-chakra. It is a red lotus with twelve petals, bearing the following vritti – shraddha (faith), santosha (contentment), aparadha (sense of error), dana (self-command), mana (anger), sneha (affection), shoka (sorrow, grief), kheda (dejection), shuddhata (purity), arati (detachment), sambhrama (agitation), Urmmi (appetite, desire).

Ajna

Ajna chakra is also called parama-hula and mukta-tri-veni, since it is from here that the three nadis – Ida, Pingala, and Sushumna – go their separate ways. It is a two-petalled lotus, situate between the two eyebrows. In this Chakra there is no gross Tattva, but the subtle Tattva mind is here. Hakararddha, or half the letter La, is also there. On its two petals are the red varnas "hang "and "kshang."

In the pericarp is concealed the vija "ong." In the two petals and the pericarp there are the three guna – sattva, rajas, and tamas. Within the triangular mandala in the pericarp there is the lustrous (tejo-maya) linga in the form of the pranava (pranavakriti), which is called Itara. Para-Shiva, in the form of hangsa (hangsa-rupa) is also there with his Shakti – Siddha-Kali. In the three corners of the triangle are Brahma, Vishnu, and Maheshvara, respectively. In this chakra there is the white Hakini-Shakti, with six heads and four hands, in which are jñana-mudra, a skull, a drum (damaru), and a rosary.

Sahasrara Padma

Above the ajna-chakra there is another secret chakra, called manas-chakra. It is a lotus of six petals, on which are shabda-jñana, sparsha-jñana, rupa-jñana, aghrano-palabdhi, 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 chakra, called Soma-chakra. It is a lotus of sixteen petals, which are also called sixteen Kala. These Kala are called kripa (mercy), mriduta (gentleness), dhairyya (patience, composure), vairagya (dispassion), dhriti (constancy), sampat (prosperity), hasya (cheerfulness), romancha (rapture, thrill), vinaya (sense of propriety, humility), dhyana (meditation), susthirata (quietude, restfulness), gambhiryya (gravity), udyama (enterprise, effort), akshobha (emotionlessness), audarya (magnanimity), and ekagrata (concentration).

Above this last chakra is "the house without support" (niralamba-puri), where yogis see the radiant Ishvara. Above this is the pranava shining like a flame, and above pranava the white crescent Nada, and above this last the point Vindu. There is then a white lotus of twelve petals with its head upwards, and over this lotus there is the ocean of nectar (sudha-sagara), the island of gems (mani-dvipa), the altar of gems (mani-pitha), the forked lightning-like lines a, ka, tha, and therein Nada and Vindu. On Nada and Vindu, as an altar, there is the Paramahangsa, 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 Hangsa on which the feet of the Guru rest is jñana-maya, the wings Agama and Nigama, the two feet Shiva and Shakti, the beak Pranava, the eyes and throat Kama-Kala.

Close to the thousand-petalled lotus is the sixteenth digit of the moon, which is called ama-kala, 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 nirvana-kala, luminous as the Sun, and finer than the thousandth part of a hair. This is the Ishta-devata of all. Near nirvana-kala is parama-nirvana-Shakti, infinitely subtle, lustrous as the Sun, creatrix of tattva-jnana. Above it are Vindu and Visarga-Shakti, root and abode of all bliss.

Sahasrara-padma – or thousand petalled lotus of all colours – hangs with its head downwards from the brahma-randhra above all the chakra. This is the region of the first cause (Brahma-loka), the cause of the six proceeding causes. It is the great Sun both cosmically and individually, in whose effulgence Parama-Shiva and Adya-Shakti reside. The power is the vachaka-Shakti or saguna-brahman, holding potentially within itself, the gunas, powers, and planes. Parama-Shiva is in the form of the Great Ether (paramakasha-rupi), the Supreme Spirit (paramatma), the Sun of the darkness of ignorance. In each of the petals of the lotus are placed all the letters of the alphabet; and whatever there is in the lower chakra or in the universe (brahmanda) exist here in potential state (avyakta-bhava). Shaivas call this place Shiva-sthana, Vaishnavas, Parama-purusha, Shaktas, Devi-sthana, the Sankhya sages Prakriti-purusha-sthana. Others call it by other names, such as Hari-hara-sthana. Shakti-sthana, Parama-Brahma, Parama-hangsa, Parama-jyotih, Kula-sthana, and Parama-Shiva-Akula. But whatever the name, all speak of the same.

The Three Temperaments

The Tantras speak of three temperaments, dispositions, characters (bhava), or classes of men – namely, the pashu-bhava (animal), vira-bhava (heroic), and divya-bhava (deva-like or divine). These divisions are based on various modifications of the guna (v. ante) as they manifest in man (jiva). It has been pointed out that the analogous Gnostic classification of men as material, psychical, and spiritual, correspond to the three guna of the Sankhya-darshana. In the pashu the rajo-guna operates chiefy on tamas, producing such dark characteristics as error (bhranti), drowsiness (tandra), and sloth (alasya). It is however, an error to suppose that the pashu is as such a bad man; on the contrary, a jiva of this class may prove superior to a jiva of the next. If the former, who is greatly bound by matter, lacks enlightenment, the latter may abuse the greater freedom he has won. There are also numerous kinds of pashu, some more some less tamasik than others. Some there are at the lowest end of the scale, which marks the first advance upon the higher forms of animal life. Others approach and gradually merge into the vira class. The term pashu comes from the root pash, "to bind." The pashu is, in fact, the man who is bound by the bonds (pasha), of which the Kularnava Tantra enurnerates eight – namely, pity (daya), ignorance and delusion (moha), fear (bhaya), shame (lajja), disgust (ghrina), family (kula), custom (shila), and caste (varna). Other enumerations are given of the afflictions which, according to some, are sixty-two, but all such larger divisions are merely elaborations of the simpler enumerations. The pashu is also the worldly man, in ignorance and bondage, as opposed to the yogi and the tattva-jnani. Three divisions of pashsu are also spoken of – namely, sakala, who are bound by the three pasha, called anu (want of knowledge or erroneous knowledge of the self), bheda (the division also induced by maya of the one self into many), and karmma (action and its product. These are the three impurities (mala) called anava-mala, maya-mala, and Karmma-mala. Pratayakala are those bound by the first and last, and Vijnana-kevala are those bound by anava-mala only. He who frees himself of the remaining impurity of anu becomes Shiva Himself. The Devi bears the pasha, and is the cause of them, but She, too, is pashupasha-vimochini, Liberatrix of the pashu from his bondage.

What has been stated gives the root notion of the term pashu. Men of this class are also described in Tantra by exterior traits, which are manifestations of the interior disposition. So the Kubjika Tantra says: "Those who belong to pashu-bhava .re simply pashu. A pashu does not touch a yantra, nor make japa of mantra at night. He entertains doubt about sacrifices and Tantra; regards a mantra as being merely letters only. He lacks faith in the guru, and thinks that the image is but a block of stone. He distinguishes one Deva from another, and worships without flesh and fish. He is always bathing, owing to his ignorance, and talks ill of others. Such an one is called pashu, and he is the worst kind of man." Similarly the Nitya Tantra describes the pashu as – "He who does not worship at night, nor in the evening, nor in the latter part of the day; who avoids sexual intercourse, except on the fifth day after the appearance of the courses (ritu-kalang vina devi ramanang parivarjayet); who do not eat meat, etc., even on the five auspicious days (parvvana)"; in short, those who, following Vedachara, Vaishnavachara, and Shaivachara, are bound by the Vaidik rules which govern all pashus.

In the case of vira-bhava, rajas more largely works on sattva, yet also largely (though in lessening degrees, until the highest stage of divya-bhava is reached) works independently towards the production of acts in which sorrow inheres. There are several classes of vira.

The third, or highest, class of man is he of the divya-bhava (of which, again, there are several degrees – some but a stage in advance of the highest form of vira-bhava, others completely realizing the deva-nature), in which rajas operate on sattva-guna to the confirmed preponderance of the latter.

The Nitya Tantra says that of the bhava the divya is the best, the vira the next best, and the pashu the lowest; and that devata-bhava must be awakened through vira-bhava. The Pichchhila Tantra says that the only difference between the vira and divya men is that the former are very uddhata, by which is probably meant excitable, through the greater prevalence of the independent working of the rajo-guna in them than in the calmer sattvik temperament. It is obvious that such statements must not be read with legal accuracy. There may be, in fact, a considerable difference between a low type of vira and the highest type of divya, though it seems to be true that this quality of uddhata which is referred to is the cause of such differences, whether great or small.

The Kubjika Tantra describes the marks of the divya as he "who daily does ablutions, sandhya; and wearing clean cloth, the tripundara mark in ashes, or red sandal, and ornaments of rudraksha beads, performs japa and archchana. He gives charity daily also. His faith is strong in Veda, Shastra, guru, and Deva. He worships the Pitri and Deva, and performs all the daily rites. He has a great knowledge of mantra. He avoids all food, except that which his guru offers him, and all cruelty and other bad actions, regarding both friend and foe as one and the same. He himself ever speaks the truth, and avoids the company of those who decry the Devata. He worships thrice daily, and meditates upon his guru daily, and, as a Bhairava, worships Parameshvari with divya-bhava. All Devas he regards as beneficial. He bows down at the feet of women, regarding them as his guru (strinang pada-talang drishtva guru-vad bhavayet sada). He worships the Devi at night, and makes japa at night with his mouth full of pan, and makes obeisance to the kula vriksha. He offers everything to the Supreme Devi. He regards this universe as pervaded by stri (shakti), and as Devata. Shiva is in all men, and the whole brahmanda is pervaded by Shiva-Shakti. He ever strives for the attainment and maintenance of devata-bhava, and is himself of the nature of a Devata.

Here, again, the Tantra only seeks to give a general picture, the details of which are not applicable to all men of the divya-bhava class. The passage shows that it, or portions of it, refer to the ritual divya, for some of the practices there referred to would not be performed by the avadkuta, who is above all ritual acts, though he would also share (possibly in intenser degree) the beliefs of divya men of all classes – that he and all else are but manifestations of the universe-pervading Supreme Shakti.

According to the temperament of the sadhaka, so is the form of worship and sadhana. In fact, the specific worship and sadhana of the other classes is strictly prohibited by the Tantra to the pashu.

It is said in this Tantra and elsewhere that, in the Kali-yuga, divya and pashu dispositions can scarcely be found. It may be thought difficult at first sight to reconcile this (so far as the pasha is concerned) with other statements as to the nature of these respective classes. The term pashu, in these and similar passages, would appear to be used in a good sense as referring to a man who, though tamasic, yet performs his functions with that obedience to nature which is shown by the still more tamasic animal creation free from the disturbing influences of rajas, which, if it may be the source of good, may also be, when operating independently, the source of evil.

The Commentator explains the passage cited from the Tantra as meaning that the conditions and character of the Kali-yuga are not such as to be productive of pasha-bhava (apparently in the sense stated), or to allow of its achara (that is, Vaidikachara). No one, he says, can fully perform the vedachara, vaishnavachara, and shavachara rites, without which the Vaidik, Pauranik mantra, and yajna are fruitless. No one now goes through the brahma-charya ashrama, or adopts after the fiftieth year that called vana-prastha. Those whom the Veda does not control cannot expect the fruit of Vaidik observances. On the contrary, men have taken to drink, associate with the low, and are fallen; as are also those men who associate with them. There can therefore be no pure pashu. Under these circumstances the duties prescribed by the Vedas which are appropriate for the pasha being incapable of performance, Shiva for the liberation of men of the Kali Age has proclaimed the Agama. "Now, there is no other way." The explanation thus given, therefore, appears to amount to this. The pure type of pashu for whom vedachara was designed does not exist. For others who though pasha are not purely so, the Tantra is the governing Shastra. This, however, does not mean that all are now competent for virachara.

It is to be noted, however, that the Prana-toshini cites a passage purporting to come from the Mahanirvana Tantra, which is apparently in direct opposition to the foregoing:

Divya-vira-mayo bhavah kalau nasti kada-chana

Kevalang pasha-bhavena mantra-siddhirbhavennrinam.

"In the Kali Age there is no divya or vira-bhava. It is only by the pashu-bhava that men may obtain mantra-siddhi."

This matter of the bhava prevalent in the Kali-yuga has been the subject of considerable discussion and difference of opinion, and is only touched upon here.

Guru and Shishya

The Guru is the religious teacher and spiritual guide to whose direction orthodox Hindus of all divisions of worshippers submit themselves. There is in reality but one Guru. The ordinary human Guru is but the manifestation on the phenomenal plane of the Adi-natha Maha-kala, the Supreme Guru abiding in Kailasa. He it is who enters into and speaks with the voice of the earthly Guru at the time of giving mantra. Guru is the root (mala) of diksha (imitation). Diksha is the root of mantra. Mantra is the root of Devata; and Devata is the root of siddhi. The Munda-mala Tantra says that mantra is born of Guru and Devata of mantra, so that the Guru occupies the position of a grandfather to the Ishta-devata.

It is the Guru who initiates and helps, and the relationship between him and the disciple (shishya) continues until the attainment of monistic siddhi. Manu says: "Of him who gives natural birth and of him who gives knowledge of the Veda the giver of sacred knowledge is the more venerable father. Since second or divine birth insures life to the twice-born in this world and the next." The Shastra is, indeed, full of the greatness of Guru. The Guru is not to be thought of as a mere man. There is no difference between Guru, mantra, and Deva. Guru is father, mother, and Brahman. Guru, it is said, can save from the wrath of Shiva, but none can save from the wrath of the Guru. Attached to this greatness there is, however, responsibility; for the sins of the disciple recoil upon him.

Three lines of Guru are worshipped: heavenly (divyangga) siddha (siddhangga), and human (manavangga). The kala-guru are four in number, viz.: the Guru, Parama-guru, Parapara-guru, Parameshti-guru; each of these being the guru of the preceding one. According to the Tantra, woman with the necessary qualifications may be a guru, and give initiation. Good qualities are required in the disciple, and according to the Sara-sangraha a guru should examine and test the intending disciple for a year. The qualifications of a good disciple are stated to be good birth, purity of soul (shuddhatma), and capacity for enjoyment, combined with desire for liberation (purushartha-parayanah). Those who are lewd (kamuka), adulterous (para-daratura), constantly addicted to sin (sada papa-kriya), ignorant, slothful, and devoid of religion, should be rejected.

The perfect sadhaka who is entitled to the knowledge of all Shastra is he who is pure-minded, whose senses are controlled (jitendriyah), who is ever engaged in doing good to all beings, free from false notions of dualism, attached to the speaking of, taking shelter with, and living in the supreme unity of the Brahman. So long as Shakti is not fully communicated (see next note) to the shishya’s body from that of the guru, so long the conventional relation of guru and shishya exists. A man is shishya only so long as he is sadhaka. When, however, siddhi is attained, both Guru and Shishya are above this dualism. With the attainment of pure monism, naturally this relation, as all others, disappears.

Initiation

Diksha

Initiation is the giving of mantra by the guru. At the time of initiation the guru must first establish the life of the guru in his own body; that is the vital force (prana-shakti) of the Supreme Guru whose abode is in the thousand-petalled lotus. As an image is the instrument (yantra) in which divinity (devatva) inheres, so also is the body of guru. The day prior thereto the guru should, according to Tantra, seat the intending candidate on a mat of kusha grass. He then makes japa of a "sleep mantra" (supta-mantra) in his ear, and ties his crown lock. The disciple, who should have fasted and observed sexual continence, repeats the mantra thrice, prostrates himself at the feet of the guru, and then retires to rest. Initiation, which follows, gives spiritual knowledge and destroys sin. As one lamp is lit at the flame of another, so the divine shanti, consisting of mantra, is communicated from the guru’s body to that of the Shishya. Without daksha, japa of the mantra, puja, and other ritual acts, are said to be useless. Certain mantra are also said to be forbidden to shudra and women. A note, however, in the first Chalakshara Sutra, to the Lalita would, however, show that even the shudra are not debarred the use even of the Pranava, as is generally asserted. For, according to the Kalika Purana (when dealing with svara or tone), whilst the udatta, an-udatta, and prachita are appropriate to the first of these castes, the svara, called aukara, with anusvara and nada, is appropriate to shudra, who may use the Pranava, either at the beginning or end of mantra, but not, as the dvija may, at both places. The mantra chosen for initiation should be suitable (anukala). Whether a mantra is sva-kula or a-kula to the person about to be initiated is ascertained by the kula-chakra, the zodiacal circle called rashichakra and other chakra which may be found described in the Tantra-sara. Initiation by a woman is efficacious; that by a mother is eight-fold so. Certain special forms of initiation, called abhisheka, are described in the next note.

Abhisheka

Abhisheka is of eight kinds, and the forms of abhisheka which follow the first at later stages, mark greater and greater degrees of initiation. The first shaktabhisheka is given on entrance into the path of sadhana. It is so called because the guru then reveals to the shishya the preliminery mysteries of shakti-tattva. By it the shishya is cleansed of all sinful or evil shakti or proclivities, and acquires a wonderful new shakti. The next purnabhisheka is given in the stage beyond dakshinachara, when the disciple has qualified himself by purascharana and other practices to receive it. Here the real work of sadhana begins. Asana, yama, etc., strengthen the disciple’s determina,tion (pratijna) to persevere along the higher stages of sadhana. The third is the difficult stage commenced by krama-dikshabhisheka, in which it is said the great Vashishtha became involved, and in which the Rishi Vishvamitra acquired brahma-jnana, and so became a Brahmana. The sacred thread is now worn round the neck like a garland. The shishya, then undergoing various ordeals (pariksha), receives samrajyabhisheka and maha-samrajyabhisheka, and at length arrives at the most dificult of all stages introduced by yoga-dikshabhisheka. In previous stages the sadhaka has performed the panchanga-puraschharana, and, with the assistance of his guru (with whom he must constantly reside, and whose instructions he must receive direct), he does the panchanga-yoga – that is, the last five limbs of the ashtanga. He is thereafter qualified for purna-dikshabhisheka, and, following that, maha-purna-diksha-bhisheka, sometimes called viraja-grahanabhisheka. On the attainment of perfection in this last grade, the sadhaka performs his own funeral rite (shraddha), makes purnahuti with his sacred thread and crown lock. The relation of guru and shishya now ceases. From this point he ascends by himself until he realizes the great saying, So’ham ("I am He"). At this stage, which the Tantra calls jivan-mukta (liberated whilst yet living), he is called parama-hangsa.

Sadhana

Sadhana is that which produces siddhi (q.v.). It is the means, or practice, by which the desired end may be attained, and consists in the exercise and training of the body and psychic faculties, upon the gradual perfection of which siddhi follows; the nature and degree of which, again, depends upon the progress made towards the realization of the atma, whose veiling vesture the body is. The means employed are various, such as worship (puja), exterior or mental; shastric learning; austerities (tapas); the pancha-tattva, mantra, and so forth. Sadhana takes on a special character, according to the end sought. Thus, sadhana for brahma-jñana, which consists in the acquisition of internal control (shama) over buddhi, manas, and ahangkara; external control (dama) over the ten indriya, discrimination between the transitory and the external, and renunciation both of the world and heaven (svarga), is obviously different from that prescribed for, say, the purposes of the lower magic. The sadhaka and sadhika are respectively the man or woman who perform sadhana. They are, according to their physical, mental, and moral qualities, divided into four classes – mridu, madhya, adhimatraka, and the highest adhimatrama, who is qualified (adhikari) for all forms of yoga. In a similar way the Kaula division of worshippers are divided into the prakriti, or common Kaula following virachara, addicted to ritual practice, and sadhana, with pancha-tattva; the madhyama-kaulika, or middling Kaula, accomplishing the same sadhana, but with a mind more turned towards meditation, knowledge, and samadhi; and the highest type of Kaula (kaulikottama), who, having surpassed all ritualism, meditates upon the Universal Self.