सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

86 Treatment of Svara
īśāna etc.², are invested with the fruits of supreme bliss,
spontaneous happiness, heroic joy, and the divine unity
respectively. (120-121)
In the centre of the foundational cycle³ lies the crea-
tive⁴ power of the supreme Being⁵ called kuṇḍalinī⁶, which
himself uplifted to a different plane of consciousness with a different
perception and value judgement.
Here the value of concentrating separately, i. e., individually upon
the four respective petals of the symbolic lotus is expressed in different
kinds of bliss. This concept seems to be peculiar to Saṅgītaratnākara and
'K' suggests that it relates to the position of the embodied consciousness
(the transmigratory soul) in this cakra at the time of birth. This will be
elucidated later (vide comments on .40-141b). It is not possible, nor
perhaps advisable to elucidate the whole symbolism of the kuṇḍalinī-yoga
here but the underlying idea can be summarised in the following way :
Letters of alphabet (i. e. Devanāgarī script in this case) are inscri-
bed on the petals of the lotuses of the various centres. The letters so
assigned represent symbolically the particular mantra and the presiding
deity of that mantra, and thereby are the potential sources of the power
inherent in those deities. These powers can be invoked by meditation.
In this general background, it may now be noted that the four petals of
the foundational cycle have the letters va, śa, ṣa and sa assigned to them.
Furthermore there are great many details regarding the colour, the
predominant element etc. of the various cycles with which we need not
concern ourselves here, except in a general way.
2. The names of the other three petals are āgneya, nairṛta and
vāyavya. In this respect K. R. informs as under:
"From the front clock-wise are the four points, namely
east, south, west and north, and four intermediate points,
namely, south-east, south-west, north-west, and north-east. North
east is īśāna (the position presided by Śiva). The other three
points in order of the fruits described are south-east, south-
west and north-west."
3. The ādhāra paṅkaja of the text.
4. Brahma-śakti of the text.
5. Brahman of the text.
6. Kuṇḍalinī literally means coiled up, curved, zig-zag like a
serpent; that is perhaps why Sir John Woodroffe called it the
serpent Power Kumaraswmiji of Tapovana, Dharwar, des-
cribes kuṇḍalinī in the following words: "Kuṇḍalinī is the
residual power, the power left over after the production of
the body when it coils itself around the svayambhū liṅga that
is, the conus medullaries" (cf. Chakra Vol. III, 1971, p. 112).
Section 2 : ...
2. स्वाधिष्ठान-चक्रम्
स्वाधिष्ठानं लिङ्गमूले षट्पत्रं चक्रमन्य च ॥१२२॥
पूर्वाद्विषु दलेष्वाहुः फलान्येतान्यनुक्रमात् ।
प्रश्रयः क्रूरता गर्वनाशो मूर्च्छा ततः परम् ॥१२३॥
अवज्ञा स्यादविश्वासः कामशक्तेरिदं गृहम् ।
in the event of being unfolded⁷ bestows immortality.⁸ (121c-
122b)
2. Svādhiṣṭhāna-cakra : 122c-121b
Situated at the root of the genitals is the six-petalled
lotus, the psycho-physical centre called 'self-abiding cycle'
The creative power of the supreme Being, of Brahman, the kinetic
energy, the śakti of Śiva and the māyā of Brahman, the power of creating
appearances, is stationed at the root of the spinal column. Ordinarily
this energy lies curved into a coil (i. e., three rounds and a half) and
that is why it is called kuṇḍalinī. But by concentration and meditation
its coils are unfolded and in that event it rushes up the spinal cord to
the upper cerebrum and reaches the mystic cerebral aperture (brahma-
randhra) and this results in enlightenment, an experience of timeless
being which is immortality.
Though it may be a matter of greater detail, yet in the context
of this verse it may be pointed out that according to the Ṣaṭcakra-
nirūpaṇa the foundational cycle is the place where the female principle
represented by a triangle, the yoni known as traipura is located, and in
this triangle is set the male principle represented by the svayambhū (lit.
self-born) liṅga. Kuṇḍalinī which is the creative power of the absolute
Brahman or the energy aspect of non-relational-reality, lies coiled over
the svayambhū Śiva-liṅga (referred to above) covering the entrance to the
suṣumṇā-nāḍī with her head. It is this entrance which is technically
known as Brahmadvāra (lit. the doorway to the absolute).
The word svādhiṣṭhāna (etymologically analysed as sva+adhi+
sthāna, i. e., one's own seat) is variously interpreted. Some identify sva
7. Literally, 'straightened' or 'uncoiled'.
8. Literally, 'ambrosia'.