Summary (of verses 41-49)

Above (the end) of the Suṣuṃnā-Nādī is the Lotus of a thousand petals; it is white and has its head downward turned; its filaments are red. The fifty letters of the Alphabet from A to La, which are also white, go round and round its thousand petals twenty times. On its pericarp is Haṃsah, and above it is the Guru who is Parama-Śiva Himself. Above the Guru are the Sūrya-and Candra-Maṇḍalas, and above them Mahā- vāyu. Over the latter is placed Brahmarandhra, and above it Mahā- śaṅkhinī. In the Maṇḍala of the Moon is the lightning-like triangle within which is the sixteenth Kalā^[1] of the Moon, which is as fine as the hundredth part of the lotus-fibre, and of a red colour, with its mouth downward turned. In the lap of this Kalā is the Nirvāṇa-Kalā, subtle like the thousandth part of the end of a hair, also red and with the mouth downward turned. Below Nirvāṇa-Kalā is the Fire called Nibodhikā which is a form of Avyakta-nāda.^[2] Above it (Nibodhikā), and within Nirvāṇa- kalā, is Para Bindu, which is both Śiva and Śakti. The Śakti of this Para-Bindu is the Nirvāṇa-Śakti, who is Light (Tejas) and exists in the form of Haṃsaḥ (Hamsa-rūpā), and is subtle like the ten-millionth part of the end of a hair. That Haṃsaḥ is Jīva. Within the Bindu is the void (Śūnya) which is the Brahma-pada (place of the Brahman).

According to the view expressed in the fifth chapter of the Āgama- kalpa-druma and other works, the triangle A-Ka-Tha^[3] is in the pericarp of the Sahasrāra. At its three corners are three Bindus: the lower Bindu at the apex of the triangle is Ha-kāra,^[4] and is male (Puruṣa); and the two Bindus at the corners constitute the Visarga in the form Sa^[5] and represent Prakṛti. Haṃsaḥ which is Puruṣa and Prakṛti thus shows itself in the form of three Bindus. In its middle is Amā-kalā, and in Her lap is Nirvāṇa- Śakti, and the vacant space within Nirvāṇa-Śakti is Para-brahman. It has been said: “Within the Maṇḍala of the moon in the white Lotus of a thousand petals shines like lightning the triangle A-Ka-Tha united with Ha-La-Kṣa.^[6] Within it, is the excellent (Para) Bindu (Śūnya), placed below Visarga. In this region is the downward-turned sixteenth Kalā, of the colour of the rising sun, in shape like the crescent moon who discharges a stream of nectar, and within Her is Parā-Śakti, possessing the effulgence of ten million suns. She is as subtle as the thousandth part of the Lotus fibre, and is Cidātmikā.^[7] Within Her is Bindu who is the Nirañjana-Puruṣa, who is beyond mind and speech and is Saccidānanda, and Visarga (who is also there) is Prakṛti. Haṃsa who is both Pum^[8] and Prakṛti shines by His own effulgence.”

Those who follow this view, place Sa-kāra over the Bindu, and place the Guru above Visarga^[9] and Bindu which together make Haṃsaḥ. But this cannot be right. The Nirvāṇa-Tantra speaks of the Guru as worshipping the Para Bindu-rūpa-Śakti, and as being close to Her and in the act of worshipping Her. The worshipper should always sit at a level lower than, and in front of the object of worship, and never at a higher level than, and behind the object of worship. Cf. Nirvāṇa^[10]: “Meditate upon the Nirañjanā Devī within the Satyaloka in the Gintā- maṇi-gṛha^[11] as placed on the jewelled throne or lion-seat (Siṃhāsana), and on your Guru as being near Her and worshipping Her.”

The Mahākālī-Tantra, moreover, speaks explicitly of the presence of the Guru over the two letters Haṃ and Saḥ.^[12] It is to be understood that if there be any texts which differ from, or add to, those here adopted, then they must be taken to refer to different methods and opinions.

(This is the end of seventh section)

Footnotes and references:

[1]:

That is, Amā-kalā.

[2]:

Avyakta-nādātmaka-nibodhikākhya-vahni.

[3]:

That is, the letters arranged in the form of the triangle referred to in v. 4 of Pādukā-pañchaka. The Devī is Mātṛkā-mayī.

[4]:

Viz., Haṃ representing the “Male” Bindu.

[5]:

That is, literally “standing Sa,” or Visarga, in the form Sa. The letter Sa, or more strictly Sa without the vowel, changes into Visargaḥ; thus, Tejas becomes Tejaḥ, Rajas Rajaḥ.

[6]:

These Varṇas are inside the triangle A-Ka-Tha.

[7]:

Of the nature of Git. Cf, definition of Māyā-Śakti in Tattva Saṃdoha 14.

[8]:

The Male, Puruṣa.

[9]:

Lit. Generator of Visarga, for from Sa Visarga comes.

[10]:

Nirvāṇa-Tantra, Ch. X.

[11]:

The room made of Cintāmaṇi stone which grants all desires, described in the Rudra-yāmala and Brahmāṇḍa-Purāṇa. The Lalitā refers to it as being the place or origin of all those Mantras which bestow all desired objects (Cintita).

[12]:

In the Jñānārṇava-Tantra (I, v. 13) it is said: “Pārvatī, in Hakāra with Bindu (Haṃ) is Brahmā and, O Maheśvarī, the two Bindus of Visarga (Saḥ) are Hari and Myself. By reason of this inseparable connection men in this world speak of Hari-Hara.”