Shat-cakra-nirupana (the six bodily centres)
by Arthur Avalon | 1919 | 46,735 words | ISBN-10: 8178223783 | ISBN-13: 9788178223780
This is the English translation of the Shat-cakra-nirupana, or 鈥渄escription of the six centres鈥�, representing an ancient book on yoga written in the 16th century by Purnananda from Bengal. This book investigates the six bodily centres famously known as Chakras. The text however actually forms the sixth chapter of the Shri-tattva-cintamani, compiled...
Go directly to: Footnotes.
Verse 40
Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 40:
啶むう啷傕ぐ啷嵿ぇ啷嵿さ啷� 啶多啷嵿啶苦え啷嵿く啶� 啶ㄠた啶掂じ啶むた 啶多た啶栢ぐ啷� 啶多啶ㄠ啶う啷囙ざ啷� 啶啶班啶距ざ啶�
啶掂た啶膏ぐ啷嵿啶距ぇ啶� 啶う啷嵿ぎ啶� 啶︵ざ啶多い啶︵げ啶� 啶啶班啶｀啶ㄠ啶︵啶班ぞ啶むた啶多啶啶班 啷�
啶呧ぇ啶距さ啶曕啶む啶班 啶曕ぞ啶ㄠ啶む 啶むぐ啷佮ぃ啶班さ啶苦啶侧ぞ啶曕ぞ啶ㄠ啶むた啶曕た啶炧啶溹げ啷嵿啶啶炧啶溹
啶屶啶曕ぞ啶班ぞ啶︵啶啶班啶掂ぐ啷嵿ぃ啷堗 啶啶班さ啶苦げ啶膏た啶むさ啶啶� 啶曕啶掂げ啶距え啶ㄠ啶︵ぐ啷傕お啶� 啷� 啷ウ 啷�tad奴rdhve 艣a峁卥hiny膩 nivasati 艣ikhare 艣奴nyade艣e 辫谤补办腻艣补峁�
visarg膩dha岣� 辫补诲尘补峁� da艣a艣atadala峁� p奴r峁嘺candr膩ti艣ubhra峁� |
补诲丑腻惫补办迟谤补峁� 办腻苍迟补峁� 迟补谤耻峁嘺谤补惫颈办补濒腻办腻苍迟颈办颈帽箩补濒办补辫耻帽箩补峁�
岣穉k膩r膩dyair惫补谤峁嘺i岣� pravilasita惫补辫耻岣� keval膩nanda谤奴辫补峁� || 40 ||Above all these, in the vacant space[1] wherein is 艢补峁卥丑颈苍墨 狈腻岣嵞�, and below Visarga is the Lotus of a thousand petals.[2] This Lotus, lustrous and whiter than the full Moon, has its head turned downward. It charms. Its clustered filaments are tinged with the colour of the young Sun. Its body is luminous with the letters beginning with A, and it is the absolute bliss.[3]
Commentary by 艢r墨-K膩l墨cara峁嘺:
The 膧肠腻谤测补 enjoins that 厂腻诲丑补办补蝉 who wish to practise 厂补尘腻诲丑颈 Yoga 鈥渟hould before such time with every consideration and effort dissolve all things in their order from the gross to the subtle in Cid膩tm膩鈥�.[4] All things, both gross and subtle, which make up creation should first be meditated upon. As the knowledge thereof is necessary, they are here described in detail.
The five gross elements鈥�笔峁泃丑颈惫墨[5] and so forth鈥攈ave been spoken of as being in the five Cakras from 惭奴濒腻诲丑腻谤补 to 痴颈艣耻诲诲丑补. In the 叠丑奴尘补峁囜笉补濒补[6] in the 惭奴濒腻诲丑腻谤补 there are the following鈥�viz., feet, sense of smell, and Gandha-tattva,[7] for this is their place. In the Jala-尘补峁囜笉补濒补,[8] similarly, are the hands, sense of taste, and Rasa-tattva.[9] In the Vahni- 尘补峁囜笉补濒补[10] are the anus, the sense of sight, and 搁奴辫补-迟补迟迟惫补.[11] In the 痴腻测耻尘补峁囜笉补濒补,[12] are the penis, sense of touch, and 厂辫补谤艣补-迟补迟迟惫补.[13] In the Nabho-尘补峁囜笉补濒补[14] are speech, the sense of hearing, and 艢补产诲补-迟补迟迟惫补.[15] These make fifteen tattvas. Adding these fifteen to 笔峁泃丑颈惫墨 and so forth we get twenty gross tattvas.
We next proceed to the subtle forms. In the 膧箩帽腻-颁补办谤补 the subtle manas has been spoken of. Others have been spoken of in the Ka峁卥膩la尘腻濒颈苍墨-Tantra (Ch. II) when dealing with the 膧箩帽腻-Cakra: 鈥淗ere constantly shines the excellent Manas, made beautiful by the presence of the 艢补办迟颈 贬腻办颈苍墨. It is lustrous, and has Buddhi,[16] 笔谤补办峁泃颈,[17] and 础丑补峁僰腻谤补[18] for its adornment.鈥�
From the above the presence of the three subtle forms鈥擝uddhi, 笔谤补办峁泃颈, and 础丑补峁僰腻谤补鈥攊n this place becomes clear. We must, however, know that 础丑补峁僰腻谤补 is not placed in the order shown in the above quotation. We have seen that from the 惭奴濒腻诲丑腻谤补 upwards the generated is below the generator; that which is dissolved is below what it is dissolved into, and we also know that the 艢腻产诲补-krama is stronger than P膩峁璦krama.[19] We must remember that Vyoma is dissolved in 础丑补峁僰腻谤补, and hence the latter is next above Vyoma. Cf. 鈥淚n 础丑补峁僰腻谤补, Vyoma with sound should be dissolved, and 础丑补峁僰腻谤补 again in Mahat.鈥� 础丑补峁僰腻谤补, being the place of dissolution, comes first above Vyoma, and above it are Buddhi and 笔谤补办峁泃颈.
The 艢腻谤补诲腻-迟颈濒补办补 (I. 17, 18) speaks of their connection as Janya (effect, generated) and Janaka (cause, generator).
鈥淔rom the unmanifest (Avyakta) 惭奴濒补-产丑奴迟补, Para-vastu[20] when 痴颈办峁泃补 originated Mahat-tattva,[20] which consists of the 骋耻峁嘺蝉 and Anta岣 ara峁嘺. From this (Mahat-tattva) originated 础丑补峁僰腻谤补, which is of three kinds according to its source of generation.鈥�[21] By 痴颈办峁泃颈 which means change is here meant reflection or image (Prati-bimba)[22] of the Para-vastu, and as such reflection it is 痴颈办峁泃颈; but as it is the 笔谤补办峁泃颈 of Mahat-tattva, etc., it is also called 笔谤补办峁泃颈.[23] Cf. 鈥湵拾拱灬箾t颈 is the 笔补谤补尘腻 (Supreme) 艢补办迟颈, and 痴颈办峁泃颈 is the product thereof.鈥�[24] It has also been shown before that the 笔谤补办峁泃颈 of the Para Brahman is but another aspect of Him (Pratibimba-蝉惫补谤奴辫颈峁嚹�).
According to 艢腻谤补诲腻-tilaka, Mahat-tattva, is the same as Buddhi.[25] 莫艣腻苍补-艢颈惫补 says: 鈥淭he objective 笔谤补办峁泃颈,[26] which is evolved by 艢补办迟颈, is, when associated with 厂补迟迟惫补-骋耻峁嘺, Buddhi-tattva. It is this Buddhi that is spoken of as Mahat in 厂腻峁僰丑测补.鈥�
Mahat-tattva consists of the 骋耻峁嘺蝉 and the 础苍迟补岣补谤补峁嘺. The 骋耻峁嘺蝉 are Sattva, Rajas and Tamas. The 艢腻谤补诲腻-迟颈濒补办补 says: 鈥�Antah- 办补谤补峁嘺 is the Manas, Buddhi, 础丑补峁僰腻谤补 and Citta, of the 膧迟尘腻.[27] All these are comprised in the term Mahat-tattva.
Now, a question may be raised鈥攏amely, if Manas be within Mahat- tattva, what of that which has been said in v. 33, where Manas has been spoken of as having an independent existence? But the answer to that is,, that that Manas is the product of 础丑补峁僰腻谤补, and 搁腻驳丑补惫补-叠丑补峁弓补 quotes a text which says: 鈥淚n so much as the other Manas is the one which selects and rejects (Sa-蝉补峁僰补濒辫补-vikalpaka),[28] it is known to be the product of Tejas.鈥�[29] Thus it is that, as Manas and other Tattvas in the 膧箩帽腻-颁补办谤补 are placed in their order, 础丑补峁僰腻谤补 and others should be known as being placed above them. In the 膧箩帽腻-颁补办谤补 are 贬腻办颈苍墨, Itara-尝颈峁単补, 笔谤补峁嘺惫补, Manas, 础丑补峁僰腻谤补, Buddhi, and 笔谤补办峁泃颈 placed consecutively one above the other. No place being assigned to Candra-尘补峁囜笉补濒补, which has been spoken of before, it should be taken to be placed above all these. If it be asked, why is it not below all these? then the reply is that it has been said in the Sammohana-Tantra: 鈥淢oon (Indu) is in the forehead, and above it is 叠辞诲丑颈苍墨 Herself.鈥� From this it would appear that Indu arid 叠辞诲丑颈苍墨 are above 膧箩帽腻-颁补办谤补, placed one above the other without anything intervening between them. 叠辞诲丑颈苍墨 is above all the rest.
The Sammohana-Tantra speaks of the Cause (碍腻谤补峁嘺谤奴辫补) as above 膧箩帽腻-颁补办谤补: 鈥淚ndu (the Moon, here鈥�Bindu) is in the region of the forehead, and above it is 叠辞诲丑颈苍墨 Herself. Above 叠辞诲丑颈苍墨 shines the excellent 狈腻诲补, in form like the half (crescent) moon; above this is the lustrous 惭补丑腻-苍腻诲补, in shape like a ploug岣�; above this is the 碍补濒腻 called 膧帽j墨, the beloved of 驰辞驳墨蝉. Above this last is 鲍苍尘补峁噄,[30] which having reached, one does not return.鈥�
In the above passage, in the words 鈥渁bove it is 叠辞诲丑颈苍墨,鈥� the word 鈥渋t鈥� stands for the forehead or 膧箩帽腻-颁补办谤补.
The 叠丑奴迟补-艣耻诲诲丑颈-Tantra speaks of the existence of the Bindu below 叠辞诲丑颈苍墨: 鈥�顿别惫墨, above Bindu and M膩tr膩rdh膩 is 狈腻诲补, and above this, again, is 惭补丑腻-n膩da, which is the place of the dissolution of 痴腻测耻.鈥� M膩tr膩rdh膩 is M膩tr膩rdh膩-艢补办迟颈.[31]
The following passage from 叠峁沨补迟-trivikrama-s膩峁僪it膩 proves that the 础谤诲丑补-尘腻迟谤腻 means 艢补办迟颈: 鈥淟ustrous like the young Sun is 础办峁谤补, which is Bindumat (Bindu itself); above it is Ardha-尘腻迟谤腻, associated with the G膩ndh膩rar膩ga.鈥�[32]
As both the above passages point to the same thing, we must take it that 础谤诲丑补-尘腻迟谤腻 and 叠辞诲丑颈苍墨 are identical. Bindu, 叠辞诲丑颈苍墨, and 狈腻诲补, are but different aspects of the Bindu-maya-辫补谤补-艣补办迟颈.
The 艢腻谤补诲腻-迟颈濒补办补 says: 鈥淔rom the Sakala 笔补谤补尘别艣惫补谤补,[33] who is Sat, Cit, and 膧苍补苍诲补, 艢补办迟颈 emanated; from 艢补办迟颈, again, emanated 狈腻诲补; and Bindu has its origin from 狈腻诲补. He who is Para-艢补办迟颈-maya manifests Himself in three different ways. Bindu and 狈腻诲补 and 叠墨箩补 are but His different aspects. Bindu is N膩d膩tmaka,[34] 叠墨箩补 is 艢补办迟颈, and 狈腻诲补, again, is the union or relation of the one to the other.[35] This is spoken of by all who are versed in the 膧驳补尘补蝉.鈥�[36]
鈥淧ara-艢补办迟颈-maya鈥�: Para=艢颈惫补; hence 艢颈惫补-艢补办迟颈-maya=Bindu. The Bindu who is above the forehead is N膩d膩tmaka鈥攖hat is, 艢颈惫腻迟尘补办补.[37] 叠墨箩补 is 艢补办迟颈 as 叠辞诲丑颈苍墨 (叠辞诲丑颈苍墨-谤奴辫补峁�). 狈腻诲补 is the connection between the two whereby the one acts upon the other; hence it is 碍谤颈测腻-艢akd. Above these three is 惭补丑腻-苍腻诲补. This has already been shown.
鈥淎bove this is 碍补濒腻,鈥� etc.: 碍补濒腻=艢补办迟颈. 膧帽j墨=a crooked, awry, bent, line. This is in shape like a bent or crooked line over a letter. This 艢补办迟颈 appeared in the beginning of creation, Cf. 笔腻帽肠补谤腻迟谤补: 鈥淗av峁僩 thus seen, the Supreme Male in the beginning of creation makes manifest the eternal 笔谤补办峁泃颈 who is the embodiment of Sat, Cit and 膧苍补苍诲补, in whom[38] are all the Tattvas, and who is the presiding (Adhi峁ａ弓膩tr墨) 顿别惫墨 of creation.
Also elsewhere: 鈥淔rom the unmanifested (Avyakta) 笔补谤补尘别艣惫补谤补, the united 艢颈惫补 and 艢补办迟颈, emanated the 膧诲测腻 (first) 顿别惫墨 叠丑补驳补惫补迟墨, who is 罢谤颈辫耻谤补-蝉耻苍诲补谤墨, the 艢补办迟颈 from whom came 狈腻诲补, and thence came Bindu.鈥�
鈥淎bove it is 鲍苍尘补苍墨,鈥� etc.: Cf. 鈥楤y going where 鈥楳anasness鈥� (Manastva) of Manas ceases to be called 鲍苍尘补苍墨, the attainment of which is the secret teaching of all Tantras.鈥�[39]
The state of 鲍苍尘补苍墨 is the Tattva which means the dispelling of the attachment prompted by Manas towards worldly objects.
鲍苍尘补苍墨, again, is of two kinds: (1) 狈颈谤惫腻峁嘺-办补濒腻-谤奴辫腻 which also has its place in the 厂补丑补蝉谤腻谤补[40]; (2) Var峁嚹乿ali-谤奴辫腻, which also has its place in this region. Cf. Kank膩la-尘腻濒颈苍墨: 鈥淚n the pericarp of the 厂补丑补蝉谤腻谤补, placed within the circle of the moon, is the seventeenth 碍补濒腻, devoid of attachment.[41] The name of this is 鲍苍尘补苍墨, which cuts the bond of attachment to the world.鈥�
Cf, also: 鈥淏y mental recitation of the 惭腻濒腻-惫补谤峁嘺 (rosary of letters) is 鲍苍尘补苍墨 the granter of Liberation (attained).鈥� 惭腻濒腻-惫补谤峁嘺=Var峁嚹乿al墨-谤奴辫补.
The Bh奴ta-艣耻诲诲丑颈 speaks of the Samani below 鲍苍尘补苍墨. 鈥淣ext is the 痴测腻辫颈办腻-艢补办迟颈 (Diffusive Energy) which people know as 膧帽j墨. Saman墨[42] is over this, and 鲍苍尘补苍墨 is above all.鈥� This (Saman墨) also is an intermediate aspect (Av膩ntara-谤奴辫补) of 笔补谤补艣补办迟颈.
We now get the following:
Above 膧箩帽腻-颁补办谤补 is the second Bindu鈥攚hich is 艢颈惫补 (艢颈惫补-sva- 谤奴辫补). Above Bindu is the 艢补办迟颈 叠辞诲丑颈苍墨 in shape like an Ardha尘腻迟谤腻; next is 狈腻诲补 which is the union of 艢颈惫补 and 艢补办迟颈, in shape like a half (crescent) moon; next (above this) is 惭补丑腻n膩da, shaped like a ploug岣�; above 惭补丑腻n膩da is the 痴测腻辫颈办腻 艢补办迟颈, crooked (膧帽j墨) in shape; above this last is Saman墨 and highest of these all is 鲍苍尘补苍墨. This is the order in which the seven causal forms (碍腻谤补峁嘺-谤奴辫补) are placed.
There is no need to go into further detail. Let us then follow the text.
Wishing to describe the 厂补丑补蝉谤腻谤补 he speaks of it in ten more verses.
鈥�Above all these鈥� (Tad奴rdhve).鈥擜bove every other that has been described or spoken before.
鈥�Over the head of the 艢补峁卥丑颈苍墨-狈腻诲墨鈥濃�攁 sight of which has been given to the disciple.
鈥�Vacant space鈥� (艢奴苍测补-诲别艣补)鈥攖hat is, the place where there are no 狈腻诲墨s; the implication is that it is above where Su峁峁僴膩 ends.
鈥�Below Visarga is the lotus of a thousand petals.鈥濃�擳his is the purport of the 艢濒辞办补. Visarga is in the upper part of the Brahma-randhra. Cf. 鈥�(Meditate) in that aperture on Visarga the ever blissful and stainless.鈥濃�� There are other similar passages.
鈥�Its body is luminous with鈥� etc. (Lal膩峁乨yai岣� 惫补谤峁嘺i岣� pravilasita- 惫补辫耻岣�).鈥擳he word 尝补濒腻峁璦 stands for the first vowel, A. By this we are to understand that the second 尝补办腻谤补 (L) is to be left out in counting- the letters of the Alphabet, In counting the fifty letters, the second 尝补办腻谤补[43] is always left out.
If the text is read as 鈥淟ak膩r膩dyaih 惫补谤峁嘺ih,鈥� as is done by some, we must leave K峁-办腻谤补 out in counting the letters. The fifty-one letters, cannot be taken to be in the petals of the 厂补丑补蝉谤腻谤补.[44] With fifty-one letters repeated twenty times, the number is 1,020, and repeated nineteen times is 969. By leaving out K峁办腻谤补 we are freed of this difficulty. By 鈥淟ak膩r膩dyai岣モ�� is it not meant that the letters are to be read Viloma.[45] The Ka峁卥膩la尘腻濒颈苍墨 in the following passage distinctly says that it is to be read Anuloma[46]: 鈥淭he Great Lotus 厂补丑补蝉谤腻谤补 is white and has its head downward, and the lustrous letters from A-办腻谤补 (A), ending with the last letter before K峁办腻谤补 (K峁), decorate it.鈥� Here it is distinctly stated that the letter K峁 is left out.
Ak膩r膩di-k峁-k膩r膩ntai岣�: This compound, K峁-k膩r膩nta, if formed by 叠补丑耻惫谤墨丑颈-蝉补尘腻蝉补,[47] would mean that K峁办腻谤补 is left out of calculation.
There is nothing said of the colour of the letters, and, as the 惭腻迟峁沰腻 (letters) are white, they are to be taken as being white on the 厂补丑补蝉谤腻谤补 petals. These letters go round the 厂补丑补蝉谤腻谤补 from right to left.[48]
Some read Pravilasita-迟补苍耻岣� in place of pravilasita-惫补辫耻岣�, and say that, as the word padma alternatively becomes masculine in gender (v膩 pu峁僺i 辫补诲尘补峁�), therefore the word Tami, which qualifies a word in the masculine gender, is itself masculine. That cannot be. The verb Nivasati (=is, dwells) has for its nominative Padma峁�, and, as it ends with the Bindu (m), it is in the neuter gender and not masculine. For in that case it would have ended with visarga (i.e., h [岣�?]), and its adjective tanu, would also end with a visarga. The word tanu (if their reading is accepted) would be in the neuter; therefore it cannot end with a Bindu. And if there is no Bindu the metre becomes defective. Therefore the correct reading is Pravilasita-惫补辫耻岣�.
The rest is clear.
Footnotes and references:
[1]:
This place is called the Supreme Ether (Parama-vyoma) in the Svacchanda-蝉补峁僩谤补丑补, cited by 痴颈艣惫补苍腻迟丑补. Parama-vyoma is the name given in the 笔补帽肠补谤腻迟谤补 to the Highest Heaven or 痴补颈办耻峁囜弓丑补. See Ahirbhudhnya, 49.
[4]:
The Atm膩 considered as Cit.
[6]:
Region of the Earth Element, or 惭奴濒腻诲丑腻谤补-Cakra.
[8]:
Sv膩dhi峁ａ弓膩na, which is the region of Water (Jala).
[9]:
Principle of taste.
[11]:
Principle of sight.
[13]:
Principle of touc岣�.
[15]:
Principle of sound.
[16]:
See next note.
[18]:
贰驳辞颈蝉尘鈥攕别濒蹿-肠辞苍蝉肠颈辞耻蝉苍别蝉蝉.
[19]:
That is, the actual arrangement of things as compared with the order in which they are stated.
[20]:
Mahat-tattva is a 痴颈办峁泃颈 of 笔谤补办峁泃颈. The 惭奴濒补产丑奴迟补 avyakta (unmanifested root-being) corresponds with the 厂腻峁僰丑测补n 惭奴濒补-prak峁泃i. Here, as 搁腻驳丑补惫补-叠丑补峁弓补 says, Tattvas峁涐梗峁璱 is indicated (Commentary to Ch. I, vv. 17, 18 of 艢腻谤补诲腻), and interprets (Ch. I. vv. 17, 18) thus: Unmanifest 惭奴濒补产丑奴迟补 Para-vastu may mean either the Bindu or 艢补产诲补 Brahman. By 痴颈办峁泃补 is meant readiness or proneness to create (S峁涐梗峁瓂unmukha). From this Bindu or 艢补产诲补-叠谤补丑尘补苍 emanates Mahat-tattva by which is meant the 笔补诲腻谤迟丑补 Mahat: which is known as Buddhi-tattva in 艢补颈惫补- mata. This Mahat or Buddhi-tattva consists of the three 骋耻峁嘺蝉鈥擲attva, Rajas and Tamas. That is, it includes Manas, Buddhi, 础丑补峁僰腻谤补 and Citta. These four are the product (碍腻谤测补) of the 骋耻峁嘺蝉 as cause (碍腻谤补峁嘺), and the cause (碍腻谤补峁嘺) inheres (鲍辫补肠腻谤补) in the effect (碍腻谤测补). After quoting the words of 莫艣腻苍补-艢颈惫补, 搁腻驳丑补惫补 remarks that V膩make艣vara-Tantra also says that from the Unmanifest 艢补产诲补-Brahman originates Buddhi-tattva wherein Sattva Gu峁嘺 is manifest. He then distinguishes the 厂腻峁僰丑测补 view according to which the state of equilibrium of Sattva, Rajas and Tamas is 笔谤补办峁泃颈, which is also called 笔谤补诲丑腻苍补 and Avyakta. This is the Supreme (Para-vastu). From a disturbance in the equilibrium of the 骋耻峁嘺蝉 arises Mahat. This Mahat consists of 骋耻峁嘺蝉 and is the cause of the 础苍迟补岣补谤补峁嘺s. By 骋耻峁嘺蝉 according to this are meant the five 罢补苍尘腻迟谤补s, 艢补产诲补, 厂辫补谤艣补, etc. According to this view also from 笔谤补办峁泃颈 comes Mahat and from the latter 础丑补峁僰腻谤补.
搁腻驳丑补惫补 thus shows the different ways in which the text of 艢腻谤补诲腻 can be interpreted from the 艢腻办迟补, 艢补颈惫补 and 厂腻峁僰丑测补 points of view.
[21]:
[22]:
That is in the sense of product. In 艢补颈惫补-艣膩kta-诲补谤艣补苍补, 惭奴濒补- prak峁泃i is itself a product of the 艢颈惫补-艣补办迟颈-迟补迟迟惫补, for the Self becomes object to itself.
[23]:
That is, as regarded from the point of view of the Para-vastu it is an effect, but regarded in relation to that which it produces it is a cause.
[25]:
搁腻驳丑补惫补-叠丑补峁弓补 says that this is so according to 艢补颈惫补 doctrine.
[26]:
[27]:
See Introduction.
[29]:
That is, Taijasa aha峁儼炷灏�, which is the source of the Indriyas.
[30]:
In this passage 膧帽j墨 is Saman墨. The 叠丑奴迟补-艣耻诲诲丑颈 (see post), makes a distinction too between 膧j帽墨 and Saman墨. These are the Av膩ntara- 艣补谤墨谤补蝉 of the First Cause enumerated in Laya-krama. The text quoted from the 艢腻谤补诲腻 gives the 厂峁涐梗峁璱-krama.
[31]:
M膩tr膩rdh膩. In the 顿别惫墨 Bh膩gavata there occurs the expression Ardha尘腻迟谤腻 (which is a name for 狈腻诲补) in I, 1, v. 55, and III, 5, v. 29, and 狈墨濒补办补峁囜弓丑补 defines it to mean 笔补谤补峁� 辫补诲补峁�=the supreme state, or the Brahman. The expression 础谤诲丑补-尘腻迟谤腻 also occurs in 颁补峁囜笉墨, I, 55, in practically the same sense. 骋辞辫腻濒补 颁丑补办谤补惫补谤迟墨 quotes a passage which says: 鈥湸“宄蟛�-尘腻迟谤腻 is attributeless (狈颈谤驳耻峁嘺), and realizable by the 驰辞驳墨.鈥� He quotes another passage which says: 鈥淥峁冣�攖his is the three Vedas, three Lokas, and after the three Lokas, M膩tr膩rdh膩 is the fourth鈥攖he Supreme Tattva.鈥� See 颁补峁囜笉墨 鈥淭vamudg墨the ardha尘腻迟谤腻si鈥� and 顿别惫墨- bh膩gavata, I, 5, v. 55. 艢谤耻迟颈 says: 鈥淭hou art the Ardha尘腻迟谤腻 of 笔谤补峁嘺惫补, 骋腻测补迟谤墨, and 痴测腻丑峁泃颈.鈥� Here the unity of 顿别惫墨 and Brahman is shown. She is Brahman united with 惭腻测腻 (惭腻测腻-惫颈艣颈峁ａ弓补-brahmar奴pi峁嚹�). The 狈腻诲补-bindu 鲍辫补苍颈峁诲 (v. 1) says: 鈥淎-办腻谤补 is the right wing (of O峁� figured as a bird), U-办腻谤补 is the other (left) wing, Ma-办腻谤补 the tail, and Ardha尘腻迟谤腻 the head. Sattva is its body, and Rajas and Tamas are its two feet. Dharma is its right eye and Adharma is its left eye. The 叠丑奴谤濒辞办补 is its feet; the Bhuvarloka its knees; the Svarloka is its middle; the Maharloka its navel; Janaloka is the heart; Tapoloka its throat, and Satyaloka the place between the eyebrows.鈥� See also 叠谤补丑尘补惫颈诲测腻 鲍辫补苍颈峁诲, v. 10.
[32]:
The third of the seven primary subtle tones.
[33]:
[34]:
Another text has 艢颈惫腻迟尘补办补鈥攖hat is, Bindu is the 艢颈惫补 aspect.
[36]:
See Introduction.
[37]:
[38]:
搁腻驳丑补惫补 reads: 鈥�Samasta-tattva-sa峁僩h膩tma-sp奴rtyadhi峁ａ弓hatr墨r奴pi峁嚹箖鈥濃�攚hich means 鈥渨ho is the 顿别惫墨 presiding over or directing the evolution or manifestation of all the mass of Tattvas鈥�.
[39]:
痴颈艣惫补苍腻迟丑补, quoting Svacchanda-蝉补峁僩谤补丑补, which speaks of 鲍苍尘补苍墨 as above 厂补尘补苍腻, says that in the 鲍苍尘补苍墨 stage there is no cognition of and no distinction is made between 碍腻濒补 and 碍补濒腻; there is no body, and no 顿别惫补迟腻蝉, and no cessation of continuity. It is the pure and sweet mouth of Rudra. Cf. V峁泃t墨na峁� 尘补苍补岣� in the 艢颈惫补-厂补峁僪颈迟腻, V, 219.
[40]:
Sahasr膩r膩dhar膩. See introduction.
[41]:
[42]:
痴颈艣惫补苍腻迟丑补 speaks of it as 厂补尘补苍腻, and says that She is 颁颈诲腻苍补苍诲补- sva谤奴辫腻 (that is, Cit and 膧苍补苍诲补), and the cause of all causes (Sarva- 办腻谤补峁嘺-办腻谤补峁嘺峁�).
[44]:
i.e., fifty-one letters cannot be arranged in the 厂补丑补蝉谤腻谤补.
[45]:
i.e., from end to beginning.
[46]:
From beginning to end.
[48]:
Dak峁n膩varta鈥攖he opposite way to that in which the hands of a clock work.