गान्धर्व तन्त्र (शैव-शाक्त आगम - मन्त्र-रहस्य, यन्त्र एवं देवतोपासना सटीक)

His Highness Rajarajeshwar Maharajadhiraj
MAHARAJA SHRI HARISINGHJI BAHADUR, G C S I, G C I E, K C V O,
MAHARAJA OF JAMMU AND KASHMIR
From the original manuscript in
His Highness' private library
GANDHARVATANTRAM
EDITED BY
RAM CHANDRA KAK
AND
HARABHATTA SHASTRI.
1934
SRINAGAR, KASHMIR.

Printed at the
Kashmir Pratap Steam Press, 3rd Bridge,
By
P Vishi Nath & Sons, Srinagar Kashmir

PREFACE
——————
The present edition in Devanāgarī characters of the
Ghandharva Tantra is based on the collation of the following :
(क) A manuscript written on country-made paper. New
and fresh Contains 118 leaves having on each side 24 lines
of 23 letters each. Measures 13"x9¾'
Beginning ॐ श्रीगणेशाय नम ॥ ॐ नम परदेवतायै ।
यं वदन्त्यमलात्मानं पुरुषं प्रकृतेः परम् ।
चिद्रूपं परमात्मानं वन्दे तं विघ्ननायकम् ॥
... ..
End . .
य एतत्तन्त्रं समधीते सोऽग्निपूतो भवति सुरापानात् पूतो-
भवति कृत्याकृत्यात् पूतो भवति अगम्यगमनात् पूतो-
भवति ।' इति श्री- x x x x
(ख) The printed edition of the same prepared and published
in the Bengali script by Rasikamohana Chatopādhyāya son
of Ānandamohna Chatopādhyāya

GANDHARVA TANTRA
Unlike the Āgamas the Gandharva Tantra begins
with the two stanzas one of salutation to the Elephant-god and
the other of benediction invoking the protection of the
goddess Kuṇḍalinī. This fact reveals that the Tantra must
be more or less modern. The tradition regarding the
appearance of the Tantra is that the rival sage Viśvāmitra
being envious of the prophetic power of Vasiṣṭha performs
a difficult penance. Failing even thereby to obtain equality
with Vasiṣṭha he goes to the North and implores the help
of Dattātreya who consoles him and reveals the Gandharva-
tantra which he has heard from Nandikeśvara. The Tantra is
in the form of a dialogue between Śiva and Pārvatī.
1st CHAPTER
It begins with the question from Pārvatī about
Brahman, Yoga and the Body. Śiva defines the Brahman
only. Pārvatī thereupon enquires after some such secret lore
as will enable the humanity to get release from the bondage
of actions while enjoying the blessings of the earthly life.
Śiva says that the Tantric lore is triune in nature as
Tāmasik, Rājasik and Sāttvik leading respectively to hell
heaven and emancipation. He advises that care should
be taken to reject the first and informs that the subject-
matter of the Tantra is already revealed by him to
Krishna the son of Devakī and to Nandikeśvara. The
former related it to Brahmā and the latter to Pushpa-
danta and through him to Gandharvas. The sages

received it from Brahmā and Indra from Aṅgiras and the
king of the demons from Śukra. The result was that
everyone became piously-minded including even Namuchi
and other demons and the eternal foes of the latter
i e Indra and other gods lost their high positions Brahmā
pitying them went to Śiva and related the grievances of
the gods Śiva consequently revealed more or less the
materialistic Śāstras to deceive the demons Among them
are mentioned. the Pāśupata-Śaiva, the Vaiśeshaka, the
Nyāya, the Sāṅkhya, the Chārvāka, and the Bauddha
All the mantras also were polluted as it were with various
efilements and the Tantras interpolated with doubtful passages
2nd CHAPTER
In this Pārvatī requests Śiva to remove the doubts
referred to in the first Patala regarding the Śakti
lore. Śiva accedes to the request and relates the importance
of the worship of the Śakti as Turīyā She (Tripurasundarī) is
called Turīyā (the fourth) in-as-much as Kāmeśvarī is the
first, Bhagamālinī the second and Vajreśvarī the third. After
this Śiva reveals the mantra called Panchadaśī Vidyā The
same is of three parts. The first is called Vāgbhava, as it
imparts mastery over all forms of speech It is read as
कएईल्लह्रीँ The second goes by the name of Kāmarāja and
is composed of the six letters हसकहल्लह्री The third is named
Śaktibīja consisting of the four letters सकलह्री। Panchadaśī
in this form is known by the name of Kāmarāja-Vidyā

The forms of the same respectively worshipped by
Lopāmudrā, Śiva and Śaktı are सकलह्री, हसकहलह्री, सकलह्रीं
कएईलह्री, हसकहलह्री, सकलह्रीं, सहकजह्री, इसकहलह्रीं, सकलह्री.
Then comes the Shodaśı which is read as ह्रीं कएईलह्रीं,
हसकहलह्रीं सकलह्री The second form of the same is called
Chintāmanı read as श्रीं कएईलह्रा, हसकहलह्री, सकलह्री The
same ‘Shodaśı when read as ह्री श्रीं कएईलह्री, हसकहलह्रीं,
सकलह्री, is called Saptadaśı. Rajarājeśvarı is read as
श्री ही क्लीं ऐं सौं ॐ ह्रीं श्रीं कएईलह्रीं हसकलह्रीं सकलह्रीं श्रीं ह्री ॐ सौं
ऐं क्लीं ह्रीं श्रीं
3rd CHAPTER
In the third Patala Śiva reveals the Panchamī
Vidyā which consists of five Kūtas. It is so called because
the whole world consists of the five elements—Earth,
Water, Fire, Aır, and Sky represented by the five Kūtas
respectively presided over by the Śaktıs of Brahmā,
Vishnu, Rudra, Iśvara, and Sadāśiva These are
Kāmeśvarı, Vajreśvarı, Bhagamālinī, Trıpurasundarī and
Parā The Vidyā is to be read as कएईलह्रीं, इसकलह्रीं, हक-
हलह्री, कहयलह्रीं, हकलसह्रीं After this follows the descrip-
tion regarding the way in which the Sādhaka is to
practise the Vidyā and of the powers appearing as a
result thereof Ekādaśāksharī or the mantra of eleven letters
comes last It is read as follows कलह्री, कहलह्रा
सकलह्री.

In this Patala is given the Kavacha of Rājarā-
jeśvarī called Trailokyamohana. The sage of the Kavacha
is Śiva, metre Virāt and the goadess Mahātripurasundarī.
The Kavacha is said to have various kinds of efficacy
which are detailed in the text. It is efficacious not only
when practised but also when borne on different parts
of the body after being written on a birchbark. The
way of writing is that the names of the practitioner and
the object of practice are written in the triangle of the
Śrichakra, the Mūlamantra coming at the top and around
it the alphabet and around the alphabet the Kavacha.
5th CHAPTER
In this Śiva describes the way in which the
Śrichakra is to be drawn and the different deities are to
receive their worship in the nine component parts of
Śrichakra. The Śrichakra is to be drawn either on a metallic
plate or the earth with red led by the golden pen. Devi
is said to have three forms physical, mental and cognitive.
The first is represented by Mudrā, the second by
Yantra and the third by Mantra. Mahātripura-Sundarī
as seated in the lap of Mahāśiva is to be worshipped in
the Binduchakra or the centre. The maidens forming the
six limbs of Mahātripurasundarī Sarvaiñā etc. as also the
Datal Eternities are to receive their worship in the four
sub-quarters, centre and the quarters. The fifteen Kalas or
fifteen vowels are to be worshipped in the traingle five

in the right side and five in the left side and five in the
base of the traingle The Datai Eternities are to be
worshipped through the medium of the lady.
ATTENDANT DEITIES
The 3 rectangles otherwise called Trailokyamohana
Chakra are respectively presided over by Brahmā, Vishnu
and Śiva Lord Buddha, and the 10 Yoginīs Animā etc are
to have their worship in the external rectangle, in the inner
rectangle 8 mothers Brahmānī to Mahālakshmī and in the
innermost the Mudrādevis Sankshobhinī etc All the deities
of the 3 rectangles above referred to go by the name of
Prakatayoginīs In the sixteen-petalled lotus called Sarvā-
śāpūraka Chakra, Brahmā and sixteen Guptayoginīs
Kāmākarshiṇika etc are to be worshipped Eight Guptatara
Yoginīs and Śiva receive their worship in the eight-petalled
lotus called Sarvasankshobana In the fourteen-sided figure
called Sarvasaubhāgyadāyaka Chakra the sun-god and the
Sampradāyayoginīs Sarvasankshobinī etc get their worship
Kulakaula Yoginīs and Nārāyana are worshipped in the
outer decagon called Sarvārthasādhaka and in the inner decagon
Nigarbha Yoginīs In the octagon called Sarvarogahara Chakra
Rahasya Yoginīs Vaśinī etc receive their worship The
divinities of the weapons of Paramaśiva and Mahātripura-
sundarī receive their worship outside the triangle Kāmeśwarī
Vajreśvarī and Bhagamālinī the 3 Śakties respectively of
Rudra, Vishnu, and Brahmā are to be worshipped in the
apex, left and right sides of the triangle which is called
Sarvasiddhiprada Chakra These Śakties are called Atirahaysa

Yoginis. In the centre of the triangle or the Bindu Chakra
Parāpararahasya Yoginī Mahātripurasundarī is to receive
her worship The worship of Mahātripurasundarī is threefold
Para, Apara and Parāpara, In the Apara the Practitioner
has to worship her as indentical with the Kundalinī in the
body In the Apara she is to receive her worship in Śrī-
chakra, with all the necessary articles of worship The third
form of worship includes both the inner and outer aspects
of the worship.
6th CHAPTER.
In the 6th, Patala Śiva in reply to the quiry made
by Pārvatī regarding the third form of worship gives in
detail instructions for the guidance of the practioner. These
are that the practioner should rise early in the morning,
sit on the Padmāsana, have the Prānāyāma exercise and
meditate upon his Guru seated in the thousand-petalled
lotus, dressed in white, having two eyes and two hands
with Vara and Abhaya in them, with his wife sitting on
the left thigh and having two hands one holding the white
lotus and the other engaged in the tight embrace of her
husband. Mantra of the Guru is ऐँह्रीँश्रीँ हसखफ्रें, हस-
क्षमलवरयूं, हसखफ्रे, हसक्षमलवरई, ह्सौ स्हौ. and names of
the Guru and his wife followed respectively by आनन्दनाथ-
पादुका पूजयामि and अम्बापादुका पूजयामि He should offer the
objects of senses through the latter to his Guru, smell
as perfume, sound as flower, touch as incense,
form as lamp, flavour as Naivedya After this come

the mention of Yoga which is defined as the unification
of Jīvātmā and Paramātmā and of the eight limbs of the Yoga
and their detailed description At the end is given the
description of the centres of Kundalinī in the body i e
Mūlādhāra, Svādhishthāna, Manipura, Anāhata, Viśuddha,
Ājñā and the thousand-petalled lotus above them, which,
in turn is followed by such instructions as those for bathing
and application of collyrium to the eyes and the cleaning
of teeth
7th CHAPTER
In the above is given the way in which the
devotee of Mahātripurasundarī is to purify his body and
perform the Sandhyā Bathing is said to be of three kinds
as also the Sandhyā The kinds are physical, mental and
psychic consisting in the purification respectively of the
body, the mind and the soul In the three kinds of Sandhyā
done in the morning, mid-day and evening the devotee is
to meditate upon Mahātripurasundarī in three forms. The
Gāyatrī of Mahātripurasundarī is given as त्रिपुरसुन्दरि विद्महे
कामेश्वरि धीमहि तन्न. क्लिन्ने प्रचोदयात् . Each of these
twentyfour letters is said to have a peculiar colour
and shape The muttering of the same results in having
release form different kinds of sins Agni etc, are the
presiding deities of these twentyfour letters Paraśurāma,
Menanātha, Agastya, Vaśishtha and Dattātreya are declared
to have freed themsleves from heinous crimes such as
matricide etc. Every important event in the life of a
practitioner is to commence with the worship of Tripura-

sundarī and at the end of the Sandhyā he is to offer a handful
of water mixed with red flowers and the powder of sandal
wood to the sun under the name of the Mārtandabhairava with
the Mantra ह्रीं हस मार्त्तण्डभैरवाय प्रकाशशक्तिसहिताय इदमर्घ्यं नमो नम
8th CHAPTER
The 8th chapter describes the sacrificial altar and the
way in which the practitioner should, while entering it, bow
to the presiding deities of the quarters and other deities
such as Ganeśa, Kshetrapāla etc and how he should make an
offering to the Bhútas with the mantra ॐ ह्रीँ सर्वविघ्नकृत् सर्व-
भूतेभ्यो हू स्वाहा how he should remove all obstacles
by muttering seven times Astra-mantra which reads as
ऐँक्लीँसौ. अस्त्राय फट् and how he should clean the sacri-
ficial altar Every article of worship is to be concealed till
the invocation of the Devi The Devotee is instructed to use
his discretion in selecting Āsana because the fruit of worship
varies with the material of which the Āsana is made.
Red blanket is specially advised for the worship of Tripurā.
It must measure two cubits in length and one cubit and a
half in width He has to sit also on it under the instruc-
tions of Āsana The posture peculiar to the worship of Tripurā
is Padmāsana and the North is the quarter which the practi
tioner must face to secure success in the worship of Tripura-
sundarī The practitioner should take care that when wor-
shipping he should have everything red such as
saffron ointment, red dress, red seat etc and while
following instructions regarding the use of the articles
of worship and their places, he should have the

Śrīchakra drawn in red lead, placed on the Siṃhāsana
Towards his left he should place a stand with a pot
full of water on a rectangular diagram The stand is to be
indentified with the orb of the fire, the pot with the solar
orb and the water with the moon and these must as such
be worshipped with the Kalās of the fire, the sun and
the moon Ānanda-bhairava and Ānanda-bhairavī are to receive
their worship through the pot Conch and other vessels are
also to be placed in particular places The purification of
the five elements constituting the body by removing the
impurities attaching to them through the letters peculiar
to the elements and by subsequent infusion of the energy
of the Changeless Reality is to be attended to and per-
formed as a preliminary to the worship For this purification
the practitioner is to deeply concentrate in the Bindu-chakra
on the Turīyā aspect of Mahātripurasundarī After this
he has to protect himself against all sinister influences by
the Digbandhana with the mantra ॐ ह्रीं हंसः सोऽहं स्वाहा ऐं क्लीं
सौः त्रिपुरसुन्दरि मां रक्ष रक्ष.
9th CHAPTER
In the 9th chapter is given the Mātṛkānyāsa In per-
forming this the practitioner is first to wash his hand in
a particular manner with the mantra अ्र आँ सौ Then he
has to pay his attention to Ṛṣinyāsa etc Then comes
the Mātṛkānyāsa of which all details such as Ṛṣhi etc
and six limbs etc. are given. Mātṛkā is said to be of two
kinds as Antarmātṛkā and Bahirmātṛkā In the case of
the fromer letters of the alphabet are to be meditated

upon in the six centres of the body Mulādhāra to Bhrūmadhya.
In the latter case letters of the Mātṛikā preceded each by
क्लीं are to be meditated upon, vowels individually in the
sixteen different parts of the head, five groups of letters
gutturals to labials in hands, feet, sides, back, navel and
belly, identifiable with the seven constituents of the body,
skin etc vital soul, individual soul and supreme soul in heart,
armpits, throat, shoulders, lower end of the heart, hands and
feet, belly and face Different poses of the hands are also
to be used in having this Nyāsa Towards the end various
results obtainable from Mātṛikā-nyāsa are described
10th CHAPTFR
In the 10th Patala the sixfold Nyāsa of Śrīvidyā as
consisting of those of Gaṇeśa, planets, constellations, Yoginīs,
signs of Zodiac and Pīṭha is described
Gaṇeśa Nyāsa.
In this the fiftyone Gaṇeśas vighneśvara to Gaṇeśa
with their Śaktis are to be contemplated upon in the
different parts of the body forehead etc assigning each
letter of the alphabet to a couple as अं विघ्नेश्वराय श्रियै नमो ललाटे.
(Planets) Graha Nyāsa
The planets Sun to comet occupy the places heart,
middle of the eyebrows, eyes, heart, throat, navel, anus and
feet Their letter are respectively vowels, semivowels,
gutturals, palatals, linguals, dentals, labials, aspirates, ळ & क्ष

Constellations ( Nakshatra Nyasa )
Details regarding this are as given in the following table –

Yoginī Nyāsa

The Nyāsa of Yoginīs is to be performed with the mantras in the following manner –

The mantra of the first is अंआंइंईंउंऊंऋंॠंऌंॡंएंऐंओंऔंअंअः
डां डीं डमलवस्यूं डाकिन्यै नमो डाकिनि त्वग्धातुगते चतुष्षष्टिलक्षकोटि-
योगिनीस्वामिनि सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे.
The mantra of the second is कंखंगंघंङंचंछंजंझंञंटठ रां रीं
रमलवस्यूं राकिन्यै नमो राकिनि असृग्धातुगते द्वात्रिंशल्लक्षकोटियोगिनीस्वामिनि
सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the third is डंढंणं तंथंदंधनं पं फं लां लीं
लमलवस्यूं लाकिन्यै नमो लाकिनि मांसधातुगते षोडशलक्षकोटियोगिनीस्वामिनि
सर्वसत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the fourth is बंभंमंयरंलं कां कीं कममलवस्यू
काकिन्यै नम काकिनि मेदोधातुगते अष्टलक्षकोटियोगिनीस्वामिनि सर्व-
सत्त्ववशंकरी आज्ञां मे देहि मम विच्चे
The mantra of the fifth is वं शं षं सं शां शीं शमलवस्यू
शाकिन्यै नम शाकिनि अस्थिधातुगते चतुर्लक्षकोटियोगिनीस्वामिनि सर्वसत्त्व-
वशंकरी आज्ञा मे देहि मम विच्चे
The mantra of the sixth is हं क्षं हां हीं हमलवरयूं हाकिन्यै नमो
हाकिनि मज्जाधातुगते द्विलक्षकोटियोगिनीस्वामिनि सर्वसत्त्ववशंकरी आज्ञां मे
देहि मम विच्चे
The mantra of the seventh is अंआंइंईंउंऊंऋंॠंऌंॡंएंऐंओंऔंअंअः
कंखंगंघंङंचंछंजंझंञंटठडंढंणंतंथंदंधनं पफंबंभमंयरंलवशषसंहंक्ष यां यी यमलवरयूं
याकिन्यै नमो याकिनि शुक्रधातुगते दशकोटियोगिनीस्वामिनि सर्वसत्त्ववशंकरी
आज्ञां मे देहि मम विच्चे
Rāśi Nyāsa
Like the two previous Nyāsas the above Nyāsa also is
prescribed in the table as given below -

In this the practitioner is to identify the fiftyone
Pīṭhas Kāmarūpa etc. with the different parts of the body
and in doing so the letters of the Mātṛkā are to go along
with the names of the pīṭhas one with each with a Bindu
at the top
The chapter ends with the spiritual powers that the
practitioner of this Shodhānyāsa gets
11th. CHAPTER
In the 11th Paṭala are described first the Nyāsa of
(1) Āsana, (2) Vaśinyādivāgdevatā (3) Mūlāṅga (4) Navayoni
(5) Caturvyūha, (6) Tattvanyāsa (7) Mūlavidyā and (8)
Sammohana.
In the Ist, Āsanas i.e. Amṛtārṇavāsana, Potāmbujāsana
Ātmāsana, Chakrāsana, Sarvamantrāsana, Sādhyāsana, Sādh-
yasiddhāsana, Paryaṅkaśaktipīṭhāsana and Mahāpretāsana,
respectively presided over by Tripurā, Tripureśvarī, Tripura-
sundarī, Tripuravāsinī, Tripuraśrī, Tripuramālinī, Tripurasiddhā,
Tripurāmbā and Mahātripurabhairavī are to be contemplated
upon in feet, knees, thighs, hips, private part, Mulādhāra,
Navel, heart and cavity in the head The Mantras to be
used are (1) अअ्रासौः त्रिपुरामृतार्णवासनाय नमः (2) ऐक्लूँ सो. त्रिपुरे-
श्वरीपोताम्बुजासनाय नमः (3) ह्रीङ्क्रासाः त्रिपुरसुन्दर्यात्मासनाय नमः(4) ऐ-
ह्स्लीं ह्सौः त्रिपुरवासिनीचक्रासनाय नम. (5) ह्से ह्स्क्रीं ह्स्सौः त्रिपुरश्रीसर्वम-
न्त्रासनाय नमः (6) ह्रीँ क्लँ ब्लैं त्रि पुरमालिनीसाध्यास नाय नम (7) ह्रीं श्रींसौ

त्रिपुरसिद्धामाध्यसिद्धासनाय नम (8) ह्स्रं हस्रक्लीं हस्रौ महात्रिपुरभैरवीसदा-
शिवमहाप्रेतपद्मासनाय नम
In the 2nd, eight goddesses of speech are to be
meditated upon as presiding deities of (1) Vowels (2) gutturals
(3) Palatals (4) Linguals (5) Dentals (6) Labials (7) Semi
vowels and (8) Aspirates Their names, seats and Kūtas are
(1) Vaśinī, cavity in the head, ब्लूं (2) Kameśvarī, forehead,
क्ल्रीं (3) Modinī, middle of eye-brows, न्व्लीं (4) Vimalā, throat,
य्लूं (5) Aruṇā, heart, ञ्स्त्रीं (6) Jayinī, navel, ह्सलवयूं (7) Sarveśvarī,
Liṅga, झ्मरयूं (8) Kaulinī, below the liṅga, क्ष्म्रीं.
In the 3rd, the six limbs i e heart, head, tuft of the
air on the head, armour, eyes and the weapons are to be,
located in the five fingers of the hands and their palm and
back While doing so the practitioner is to mutter in each,
case the mantra of Śrīvidyā twice The six poses of the
hands are prescibed for these six limbs the three fingers-
middle, ring and index for Hṛidaya, two fingers - mid and
index for Śiras thumb for Śikhā ten fingers for Kavacha,
the three above referred to for eyes and the two above
mentioned for Astra
In the 4th, Vaśinī etc are to be meditated
upon in the different parts of the body named in book
and the muttering of all the three Kutas of Śrīvidyā is
to be done in each case

In the 5th, the four forms of Mahātripurasundarī i e.
Kameśvarī, Vajreśvarī, Bhagamālinī and Mahātripurasundarī
are to be contemplated upon below the Liṅga, in the heart, in
the middle of the eyebrows and in the cavity in the head,
with the four famous centres of her worship and their
priests. The mantras to be uttered are (1) ऐं अग्निचक्रे कामगिरि-
पीठे मित्रेशनाथात्मके कामेश्वरीरुद्रात्मशक्ति श्रीपादुकायै नमः (2) क्लीं सूर्यचक्रे
जालन्धरपीठे षष्ठीशनाथात्मक वज्रेश्वरीविष्ण्वात्मशक्तिश्रीपादुकाये नमः (3)
सौः सोमचक्रे पूर्णगिरिपीठे उड्डीशनाथात्मके भगमालिनीब्रह्मात्मशक्तिश्रीपादुका-
यै नमः (4) तुर्यबीजं ब्रह्मचक्रे उड्डियानपीठे चर्यानाथात्मके परब्रह्मात्मशक्तिश्रीपादु-
काये नमः
In the 6th, the three tattvas Ātma, Vidyā and Śiva are
to be located in the three parts of the body viz (1) from
feet to the place below the Liṅga, (2) thence to heart, (3)
from the heart to the middle of the eyebrows, uttering the
following mantras -
1 ऐं आत्मतत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः ,
2 क्लीं विद्यातत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः ,
3 सौः शिवतत्त्वव्यापिकायै महात्रिपुरसुन्दर्यै नमः
In the 7th, the three Kutas of Śrīvidyā are to
be located in hands etc, individually and the fourth bījā is to
have its place in the cavity in the head The fifteen syllabes of
the Pañchadaśī are located in the cavity in the head, Mūlādhāra,
heart, eyes, ears, mouth, arms, back, knees and navel
In the 8th, the practitioner is to consider himself as
endowed with a body of mantras and meditate upon Śrīvidyā

in the mantra form While this is being done, Yonimudrā
is to be placed in the cavity of the head, forehead, middle
of the eyebrows, face and heart
What has been described above relates to the ex-
ternal worship. As regards the internal, the practitioner is
first to purify his mind and soul through Prāṇāyāma
which is said to be of the highest value in the spiritual do-
main By Prāṇa is meant the life breath and by Āyāma
the control thereof Prāṇāyāma consists of the three
functions—inhalation, exhalation and retention
AWAKENING OF KUNDALINI
While doing the Prāṇāyāma referred to above, the
practioner is to mutter mentally either the whole mantra
or its initial syllable The Kundalinī lying dormant in the
Mulādhārā is to be contemplated upon as a thin red
flame rising upwards when awakened with the help
of ओंकार and piercing the six life - centres in its up-
ward march, till it reaches Śiva and becomes united
with him in bliss Thence she comes down again
through the same way to Mulādhāra The Kundalinī while
moving up from Mulādhāra to the heart receives the name
of वह्निकुण्डलिनी being fiery, from heart to the throat सूर्यकुण्डलिनी
being solar and from throat to head सोमकुण्डलिनी being lunar.
The three Kutas respectively get assimilated to her in the
three places referred to above In the Bindu, the 4th
form of Kundalinī as embracing all the Bījas and all forms
of light is to be contemplated upon