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

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