By Purnananda Swami
Hūṁkāreṇaiva devīm yamaniyamasamabhyāsaśīlaḥ suśīlo
jñātva śrīṇāthavaktrāt-kramamiti ca mahāmokşavartmaprakāśaṁ.
Brahmadvārasya madye viracavati sa tāṁ śuddhabuddhisvabhāvo
Bhitvā talliṅgarūpam pavanadahanayorākrameṇaiva guptaṁ.
He whose nature is purified by the practice of Yama, Niyama, and the like, learns from the mouth of his Guru the process which opens the way to the discovery of the great Liberation. He whose whole being is immersed in the Brahman then rouses the Devi by Hum-kara, pierces the centre of the Linga, the mouth of which is closed, and is therefore invisible, and by means of the Air and Fire (within him) places Her within the Brahmadvara.
Yama = moral disciplines which are prerequisites to yoga including abstention from harming, stealing, lying, sex, and greed.
Niyama = another class of moral disciplines including purity, contentment, austerity, study, and devotion.
Brahmadvara = inside Citrini-nadi.
Bhitvā lingatrayaṁ tatparamarasaśive sūkşmadhāmṇi pradīpe
sā devī śuddhasattvā taḍidiva vilasattanturūpasvarūpā.
Brahmākhyāyāḥ sirāyāḥ sakalasarasijaṁ prāpya dedīpyate
tanmokşākhyānandarūpam ghaṭayati sahasā sūkşmatālakşaṇena.
The Devi who is Suddha-sattva pierces the three Lingas, and, having reached all the lotuses which are known as the Brahma-nadi lotuses, shines therein in the fullness of Her lustre. Thereafter in Her subtle state, lustrous like lightning and fine like the lotus fibre, She goes to the gleaming flame-like Siva, the Supreme Bliss and of a sudden produces the bliss of Liberation.
Suddha-sattva = a form of embodied Caitanya.
Pierces = passes through an obstruction.
Three Lingas = Svayambhu, Bana, and Itara in the Muladhara, Anahata, and Ajna-cakras respectively.
Nītvā tāṁ kulakuṇḍalīṁ layavaśājjīvena sārdhaṁ sudhīr
mokṣe dhāmani śuddhapadmasadane śaive pare svāmini.
Dhyāyediṣṭaphalapradāṁ bhagavatīṁ caitanyarūpāṁ parāṁ
yogīndro gurupādapadmayugalālambī samādhau yataḥ.
The wise and excellent Yogi rapt in ecstasy, and devoted to the Lotus feet of his Guru, should lead Kula-Kundali [sic] along with Jiva to her Lord the Para-siva in the abode of Liberation within the pure Lotus, and meditate upon Her who grants all desires as the Caitanya-rupa-Bhagavati. When he thus leads Kula-Kundalini, he should make all things absorb into Her.
Ecstasy = samadhi.
Caitanya-rupa-Bhagavati = the Devi who is the cit in all bodies.
Lākṣābhaṁ paramāmṛtaṁ paraśivātpītvā Punaḥ kuṇḍalī
nityānandamahodayāt kulapathānmūle viśetsundarī.
Taddivyāmṛtadhārayā sthiramatiḥ saṁtarpayeddaivataṁ
yogī yogaparaṁparāviditayā brahmāṇḍabhāṇḍasthitaṁ.
The beautiful Kundali [sic] drinks the excellent red nectar issuing from Para-Siva, and returns from there where shines Eternal and Transcendent Bliss in all its glory along the path of Kula, and again enters the Muladhara. The Yogi who has gained steadiness of mind makes offering (Tarpana) to the Ista-devata and to the Devatas in the six centres (Cakra), Dakini and others, with that stream of celestial nectar which is in the vessel of Brahmanda, the knowledge whereof he has gained through the tradition of the Gurus.
Path of Kula = the channel in the citrini-nadi.
Vessel of Brahmanda = Kundalini.
Jñātvaitatkramamuttamaṁ yatamanā yogi yamādyair-yutaḥ
Samśare na hi janyate na hi kadā saṁkṣīyate saṁkṣaye
nityānandaparaṁparāpramuditaḥ śāntaḥ satāmagraṇīḥ.
The Yogi who has after practice of Yama, Niyama, and the like, learnt this excellent method from the two Lotus Feet of the auspicious Diksa-guru, which are the source of uninterrupted joy, and whose mind (Manas) is controlled, is never born again in this world (Samsara). For him there is no dissolution even at the time of Final Dissolution. Gladdened by constant realization of that which is the source of Eternal Bliss, he becomes full of peace and foremost among all Yogis.
Diksa-guru = the guru who initiated the yogi.
Final dissolution = samksaya= pralaya.
Eternal bliss = nityananda = Brahman.
Among all yogis = lit., “of the good."
Yosdhīte niśi saṁdhyayorathe divā yogī svabhāvasthito
mokṣajñānanidānametadamalaṁ śuddhaṁ ca guptaṁ paraṁ.
stasyavaśyamabhīṣṭadaivatapade ceto narīnṛtyate.
If the Yogi who is devoted to the Lotus Feet of his Guru, with heart unperturbed and concentrated mind, reads this work which is the supreme source of the knowledge of Liberation, and which is faultless, pure, and most secret, then of a very surety his mind dances at the Feet of his Ista-devata.
Mind = cetas or citta.
[THE END OF THE ṢAṬ-CAKRA-NIRŪPAṆA]
Arthur Avalon, pseudonym of Sir John George Woodroffe (1865‒1936), was a British judge who lived and worked in India.
By Arthur Avalon
This book contains meticulous, scholarly translations of two Tantric classics, Sat-Cakra-Nirupana and Paduka-Pancaka, along with copious notes and extremely lengthy explanations by Avalon.
Arthur Avalon was a pseudonym of Sir John Woodroffe, a British judge who lived in India.
This book is very dense and it contains an almost unbelievable amount of information. Although it’s old — it was first published in 1919 — nothing like it has been written before or since. It’s possible that this book contains more information about chakras and Kundalini than all other English books put together. But be warned: this is heavy book — heavy in every way — and not for casual reading.
Crystal, an Amazon reviewer, writes:
“What I appreciated most about this book first published in 1919 is Arthur Avalon (Sir John Woodroffe) takes great pains to stay true to the Sanskrit texts instead of reinventing them or overlaying them with his personal experiences, interpretations and thoughts. This book is a follow up/expansion on his previous book Shakti and Shakta and in retrospect I wish I had read it first, although it is not necessary as this book stands on its own. In the beginning of the book Avalon/Woodroffe takes to task some of the Westerners, most notably the Theosophical Society and Charles Leadbeater, which popularized their version/ideas about the 7 chakras in Western society. Avalon/Woodroffe felt they also popularized misconceptions or inaccuracies along with their ideas about the cakras/chakras. As the author prefers to let the texts speak for themselves most of the book is devoted to his translation of the texts and their description of the 6 cakras (chakras), their associations and powers. He also discusses kundalini and the rising of kundalini. Having said all this, the book is not an easy read. Avalon/Woodroffe uses many sanskrit terms and verses to keep to the actual text/meaning and while he does explain each and there are copius footnotes this will not be reading you can breeze through. I particularly enjoyed some of the verses.”
This page was published on May 26, 2000 and last revised on January 11, 2018.