Bindu
Explan Explanati ation on of chart. chart. These These words words are are techni technica call terms terms.. The Suprem Supreme e is endow endowed ed with with three three powers powers or Sakti Saktis: s: Iccha, Jnana an and Kriya = Will, Knowledge and Action. Fire Fire is Will; Moon is Knowledge; Sun is Action.
Let me gie !ou an example. Earth is the epitome of patience; likewise Fire is "ill. "hen !ou go past the explanation of the chart !ou will find information on #indu. Spelling mistakes: $a!santi % read as $as!anti. Sadah!am % read as Sadak!am &otes on the flow chart: From &irguna Sia originate the three #indus: #rahma #indu, 'ishnu #indu, and (udra #indu. )arana #indu *+ausal #indu gies rise to )ar!a #indu *Effector #indu, which gies rise to &ada which again gies rise to #i-a. The three #indus are the sun *(ai, Moon *+handra, and Fire *gni. Fire and Moon are in the Sun which is mixed or Misra #indu, also known as $aramasia and )amakala, the latter is a triangle representing /iine /esire and the root of all mantras. Moon 00Soma, +handra00 is Sia #indu and also Sita #indu *"hite #indu. Fire is Sakti #indu and also Sona #indu *(ed #indu. Sun is a mixture of 1oth. Fire is Will ; Moon is Knowledge; Sun is Action * Iccha, Jnana and Kriya. Sita #indu or "hite #indu on its descent to material leel 1ecomes semen. Sona #indu *(ed #indu to Menstrual fluid.
Sun = Misra Bindu = Paramasiva = ParaSiva = KAma!ala. Misra Bindu is Sa!ti "attva when Sa!ti is dominant and Siva when Siva is dominant# it is thus Sa!ti and Sa!timan. In this cou$led %orm it is &Amala '($A and thus Sun is Samasti )Aggregate or "otality*. Sun contains Moon and +ire = "riBindu. ere Sun, Moon and +ire )Solar, -unar and +ire Mandala* do not re%er to heavenly o/ects ut to creative "rinity. Moon = Siva Bindu = Sita Bindu In material $lane, Sita Bindu ecomes Semen. +ire = Sa!ti Bindu = Sona Bindu. In material $lane Sona Bindu ecomes Menstrual +luid. (nion o% Siva and Sa!ti is Mithuna# the thrill is 0ada# the $roduct is Maha Bindu, which ecomes three Bindus, also !nown as KAma!ala. KriyaSa!ti )Action* is the origin and re$ository o% Sada and Artha )sound and meaning Sada Brahman or Sound Brahman or -ogos*. Bindu cascades down into -ords o% "attvas in the $rocess o% di%%erentiation )Suddha "attvas* and "attvas o% Mind and Matter )SuddhaAsuddha, Asuddha "attvas*. Samhu, the $residing deity o% A/na 1ha!ra, is res$onsile in the creation o% Sa!ti, Sadasiva, Isa, Brahma, 2ishnu, 'udra. Bindu Sa!ti-ight 3nergy
&ada and #indu are two saktis *power. &aada *&ada is sound and #indu is dot, or point. Strictl! speaking, #indu is a +ircle with 'oid inside002. The confining +ircle is Sakti, while the 'oid is Sia. Think of #indu as Singularit! with no dimension, from which eer!thing proceeds. &ada and #indu are the progenitors of Tattas, the 1uilding 1locks of the unierse. Supreme +onsciousness diides itself into su1-ect and o1-ect in time and space.00 "oodroffe. Sakti diides again into #indu, &ada and #i-a. #indu is Sia and #i-a is Sakti. &ada is the relationship 1etween the two. &ada is action and #indu is static; &ada is white and #indu is red. Skanda $urana sa!s that Sia0Sadasia is of the nature of &ada *diine sound sitting in krap3thik *$edestal of the letter and Fie0letter Mantra Namasivaya. $arasia and $arsakti, ontologicall! superior to &ada and #indu, are Soundless and motionless *&iSa1da and &iSpanda. Sa1da % sound. Spanda % contraction and expansion, i1ration, motion. &ada transforms into #indu which is 3sara Tatta, the origin of the worlds. #indu4s a1ode is Sat!aloka, which a1ides in the pericarp of the thousand0petalled Lotus, Sahasrara +hakra in the highest cere1ral +enter, according to "oodroffe. The #indu should 1e worshipped *like a grain of gram, which are the two cot!ledons and represent the insepara1le Sia and Sakti. Explanation. 5ou need three things to do an!thing in this world: )nowledge, "ill and ction. Sia is )nowledge, which alone 1! itself does not sere an! purpose. Sia is Static. "ill and ction are necessar! to go forward. Sakti is the d!namic power of Sia. She is ction; She is the powerhouse. She is the Mother * and 1egets 1eings and unierse. Sia is the Father *
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2ne sources tells $ara1indu diides into two parts; the right is #indu, Male, $urusa or 6am and the left is 'isarga, Female, $rakrti or sah. Together 6amsah Mantra is the union of $rakrti and $urusa and the unierse is also 6amsah. $ara1indu is Sia0 Sakti. /oes it not remind !ou of rdhanarisara, androg!nous Sia; left half of the 1od! is Sakti and the right half is Sia. See the image 1elow7
$rapa8ca0sara sa!s: 9She whose name is Tatta is +inmatra: when 1! proximit! to the Light she wishes to create, She 1ecomes massie *hani1h!a and assumes the form of #indu. Then in time She diides 6erself in two: the one on the right is #indu and that on the left side is 'isarga. The right and the left are respectiel! distinguished as male and female. 6am is the #indu, and Sah is 'isarga; #indu is $urusa, and 'isarga is $rakrti ; 6amsah. is the union of $rakrti and $urusa, who perade the
nataratma, uru, 6amsah and $arama Sia are all the same. $arama Sia is seated on 6amsa $ita, which is Mantrama!a. The uru0Sia is in the "hite Lotus of a thousand petals00Sahasrara +hakra, within which is a triangle enclosing two #indus making the 'isarga. There in the empt! oid is $arama Sia. #indu is the circle 2, the oid is the #rahmapada or space within #indu. "oodroffe *=>?@0=AB? sa!s, 9the unierse is withdrawn into the Sakti which pro-ected it. 3t collapses, so to speak, into a mathematical point without an! magnitude whateer. That is the Sia0#indu, which is again withdrawn into Sia0Sakti0Tatta which produced it. The Serpent Power page 34-35 . This reminds of Singularit! in the #lack 6ole. There are three saktis of Sia: 3ccha, Cnana and )ri!a. 3ccha Sakti gae rise to Ma!a which in union with #indu gae rise to three Ma!as or ma-or Tattas: Suddha, Suddha0suddha and suddha Ma!as. This is the Ma0)aara mode of #indu, where diersit! finds expression. *
generall! means 9part.9 B? Tattas, categories, products or 1uilding 1locks came out of Supreme #indu. Some were $ure products, some were 3mpure products and some were half $ure and half 3mpure: Suddha Tattas, suddha Tattas and Suddha0suddha Tattas. More on &ada: &ada encompasses Sama!a, Sam1andha, )so1haka, )so1h!a, all resulting in Srstihetu. Sama!a is coming together, Sam1andha is the connection, )so1haka is the exciter or inductor, and )so1h!a is that which is excited. &ada is the exciter *)so1haka and also the excited *)so1h!a resulting in creation *Srstihetu. From &ada. oddess creates three /eis and three /eas who possess the Saktis0 "ill, /esire, and ction in addition to creation of Fire, Moon and Sun. This is known as Sa1daSrsti, the creation of sound, the $rimar! +reation. The second creation is rthasrsti *21-ect creation. rthasrsti entails creation of /eas from Sam1hu; these /eas are Tattesa, the presiding deities of the Tattas, the 1uilding 1locks of the unierse. $art of rthasrsti is Tatta0srsti, the eolution of Tattas of Mind and Matter from #uddhi=H to $rithiB?. (audri comes from #indu; Ca!estha from &ada; 'm from #i-. (udra comes from (audri; 'ishnu comes Ca!estha; #rahma comes from 'm. s !ou ma! notice, the male god comes from female deit!; the! 1ecome couples. This is the opposite of +hristian 1elief that Ee came from dam. 'ma omits the unierse; Ca!estha maintains what is created; (audri dissoles. The latter three *'ama, Ca!estha, and (audri are of the nature of )nowledge, "ill, ction and also of Fire, Moon, and Sun *#rahma, 'ishnu, and (udra. The Saktis are also in the form of &irodhika, rddhendu and #indu. #indu *&ada containing Tamas is &irodhika *&irodhini; &ada with Satta is rdhenddhu *rdhachandra; #indu has in it #i-a: "ill, )nowledge and (a-as. &ada with Tamas una: Tamas is an o1structionist *&irodhika to action and so &ada stops or limits its operations in the unierse; &irodhini0&irodika resides in Sadasia Tatta *the gier of race where knowledge and action are in 1alance. Tamas applies the 1reaks on &ada and slows it down -ust enough to manifest race in Sadasia. &ada with Satta una: rdenddhu or rdhachandra *6alf0Moon. 6ere &ada is slightl! functional in the sense it creates the 9speaka1les,9 which coers all the Mantras and words spoken, !et to 1e spoken, not known to hae 1een spoken... rdhachandra is 3sara Tatta, dominant in action with knowledge in the 1ackground. #indu: $arasakti 6erself is called #indu when She is in the nature of inseparate illumination in regard to the whole range of speaka1le. She resides in 3sara Tatta. Sakti is 2ne Entit! with man! titles, man! offices, man! portfolios, man! functions and man! performances. She is the consummate Supreme Cill of all trades. it is like one4s mother 1eing daughter, sister, aunt, wife, loer,
grandmother, office worker, home maker, food shopper, soccer mom.... The Saktis with man! portfolios in descending hierarchical order are
Bindu is 'indu in Tamil meaning dot or point, drop, semen, sperm, mercur!, a flaw in the diamond, the middle portion of the forehead 1etween the e!e1rows; circle, Siatatta00sphere of knowledge presided oer 1! Sia Cnana Sakti; $ure Ma!a *Suddha Maa!a according to Tamil Lexicon of Madras
(rdhvaret4s5 )(rdhva 6 reta* = )ascending 6 stream* 'ital fluid, according to 6indu 1elief, exists in a su1tle state throughout the 1od!. Sukra % "hite, Siler, 'ital fluid, Essence, Semen. 5ogis are said to hae the a1ilit! to channel the principle of the seminal fluid up the Susumna &adi to reach the 0)a0Tha Triangle. The 5ogi goes with )undalini to the Triangle, wherein she meets )mesara *Sia for union. The 5ogi en-o!s 1oth #hoga and 5oga upon reaching the Triangle in the Soma +hakra. ll this sexual connotation is the onl! analogical wa! to simplif! an idea of union of indiidual soul with Supreme Soul. *3t is similar to the nuns who 1ecome the 1rides of Cesus +hrist. ll this is happening inside the head. 3t is all an inner experience. This union results in the flow of mrta *m1rosia that can 1e consered or allowed to trickle down to Manipura +hakra *ia the upper +hakras, wherein it is used for digestie process. The!, who consere this m1rosial flow and preent its descent, en-o! ph!sical, mental and spiritual health. This sexual
analog! is parla!ed to gie us an idea of the #liss that the 5ogi en-o!s uniting *5oga with the
7. Siva "attva, 8. Sa!ti "attva, 9. Sadasiva "attva, :. Isvara or Isa"attva, ;. Suddha 2idya "attva)m*.
"he %ive gods, Brahma, 2ishnu, 'udraSiva, Sadasiva, and Mahesvara were orn when Anava Sa!ti united with Bindu. Suddhasuddha Tattas: ?0=K *
<. Maya5 material cause o% asuddham )im$urity* . Kaala5 "ime5 determines the duration o% soul>s e?$eriences. @. 0iyati5 destiny which ma!es soul>s e?$erience corres$ond to the %ruits o% its own !arma. . Kalaa5 variale a$titude o% the soul to s$iritual !nowledge. 7. 2idya5 Soul>s aility to discriminate. 77. 'aaga5 Soul>s desire to e?$erience the world. 78.Purusa5 Sa!alar class soul having all three malas, Maya, Anava, and Kanma . mala = im$urity suddha Tattas: =B0B? *KH
79. Pra!rti"attva, 7:. Buddhi, 7;. Aham!ara 7<. Manas, 7. hearing, 7@. tactile sense, 7. vision and color, 8. tasting, 87. smell 88. s$eech, 89. gras$, 8:. amulation, 8;. evacuation, 8<. $rocreation, 8. sound, 8@. $al$ation, 8. %orm, 9. taste, 97. odor, 98. ether, 99. air, 9:. %ire, 9;. water, 9<. earth. See %ile "A""2AS9<.htm %or details. 939 and 9This9 *ham and 3dam are as old as creation. Sia said 939 and Sakti kept silent and let 6im hae it his wa!. *This silence, according to the modern ps!chologists, is 4Self0Silencing4. Sakti is the mirror for Sia4s experience of 3 *ham according to "oodroffe. 3t is like the reflection of $urusa on $rakrti. Sia and Sakti were one entit! like two cot!ledons in a pea; that unitar! existence had no need for an! consideration other than 939; now a whole slew of #eings and entities *3dam, This come into existence. *Two cot!ledons: The two cot!ledons inside the skin are so close together that the! look as one. s the two cot!ledons *$urusa0$rakriti or Sia0Sakti are coered 1! the skin, the #indu is encircled 1! Ma!a. Skin % Ma!a. 2nce Sia Tatta transforms into Sakti Tatta, the 4self0silencing4 of Sakti goes out the window with >ada ing ada oom4 and a whole slew of entities come into 1eing: Suddha Tattas, Suddha0suddha Tatta, and suddha Tattas.
ada ing ada oom % an exclamation to emphasiGe that something will happen effortlessl! and predicta1l!.
Later, as unfolding progressed to the downside, other entities started appearing in a cascade fashion in Suddha Tattas. 3t was like father0son lineage going from Sia Tatta 1egetting Sakti Tatta, the latter to Sadasia Tatta, the latter to 3sara Tatta, and the latter to 'id!a Tatta. There are now too man! entities for Sia to sta! as 9306M. Sia was $ure +onsciousness when 6e was a pea in the pod with Sakti. &ow transformation is taking place. This is a step0down transformation with eer! new entit!; a step0down alwa!s means the splendor and Superconsciousness of Sia are diluted in the resulting #eings and entities, as step0down goes further down. &ow not onl! we hae man! of 9This03/M,9 1ut less potent ones. world of changes has taken place. Sia and Sakti in a pod were unitar! and therefore daita or 2ne. There was no one else. 6e was the right half and She was the left half. See file Ardhanarisvara *5ou heard the expression: "here is !our other half7 &ow !ou know where the expression came from. &ow with the other four entities, we hae man! of 9This03/M.9 &ow we hae 93 and This.9 This is also called transformation in consciousness. The other with the consciousness sa!s, 939 and 9This9 *ham and 3dam. This is the stor! of /ualism, as man! entities started appearing in the unierse. (emem1er the pea in the $od. The pea of Sia0Sakti en-o!ed $ure +onsciousness, 1ut the cot!ledons4 sheath, Ma!a, 1reaks down reealing the cot!ledons which in turn 1lossom out as entities, causing the unitar! +onsciousness of Sia0Sakti 1ecome man!; now we hae two entities: 939 and 9This.9 That is dualism, the result of eolution of Sia0sakti from &ishkala state from 939 to 939 and 9This900the Sakala state. &ishkala state has no parts; Sia0Sakti is one unitar! existence; when Siasakti manifested the B? Tattas, it 1ecame man! parts *Sakala. 3n the whole unierse, there are onl! two entities: 3 and This. &ow !ou know wh! Ego resides in 93.9 Tamil scholars mention that there are , , onl! three entities in the unierse: e, She and It * . +onsciousness is the important factor, when it comes to people too. $eople are endowed with Satta, (a-as and Tamas. Satta is irtue and goodness; (a-as, motion and passion; and Tamas, darkness and ignorance. "hen Satta is in large uantit!, the person is closer to superconsciousness. (a-as has the directional and or suppressie effect on Satta and Tamas, depending
upon the path of (a-as. Think of (a-as as the steering front wheel in a three0 wheeler, while the two 1ack wheels00Satta and Tamas00 follow the direction of the front wheel. o to The #ig "heel of #rahman Suddha Tattas contain Saktis as follows:
Anuloma % &atural /irection. 2iloma: Turned the wrong wa!. -oma is hair; Anuloma is going with the hair or grain; Anuloma is going with the flow.
2iloma is going against the hair or grain; 2iloma is going against the flow. tma and Jiva: tma is soul; Cia is tma with 1od! etc.,
towards higher center at -na +hakra from where the path of return to the source, Superconsciousness, is 'iloma. o to )undalini $ower to find out more on +hakras or dharas.
mnemonic %or (nmani: Mnemonic for
Samani: mnemonic and meaning: Mnemonic for Samani % So Man!. Samani Samani has seen )als *3nner Force, displa!s of power: Sara-na, Sarag, /urg, Saarn, Sphrhan, mrt, mrta0Sam1ha, 2ya$ini Samani has man! names depending on the actions: '!apini, n-ani TTT'S0B?
2iloma Sa!tis aide in Suddha "attvas. 2iloma Sa!tis, ($$er 1ha!ras )2isuddha 1ha!ra, A/na 1ha!ra and Saharara 1ha!ra*5 their relationshi$. 1oe the 'isuddha +hakra and 1elow the -na +hakra is Lalan Lotus +hakra located at the palate and also in the Manas +hakra and Soma +hakra a1oe the -na +hakra. The 'rttis *Moral Rualities of Lalan +hakra are mostl! good; those of the Sadhistana and Manipura +hakras are all 1ad; those of the nhata lotus +hakra are mixed; those of Soma +hakra are good. s !ou ma! notice the moral ualities rise as one goes up the +hakras and as one adopts higher principles. 3n the =K0petalled d!a Sakti +hakra in the $ericarp of Sahasrara +hakra, Sakti also known as )makal a1ides. +ausal #od! of the em1odied soul * )arana Sarira of Cia resides 1etween the -na +hakra and the Sahasrara +hakra. That space is the a1ode of 'iloma Saktis descending from
Bodini, 0ada@, 0adanta are in Sada!hya or Sadasiva "attva# 2ya$i!a7 and Samani77 are in Sa!ti "attva# (nmani 78 is in Siva "attva.
Sam1hu is at the head of lineage of Sadasia, 3sa, (udra, 'ishnu and #rahma.
"his section $resents "irumular>s view o% Bindu. 2erses 789
789. t the dawn of creation, )undalini rose from #indu *$ara1indu. )udilai *)undalini gae rise to 'aindaam, the nine gods, #rahma and the rest, their Saktis, the )aranas, the )alais and 'aikari. The nine deities are )undalini, )udilai, Tatparai, 'agesi, Sadasia, #rahma, 'ishnu, (udra, and Mahesara. )aranas are #uddhi, Manas, +itta and hamkara. The )ala Tattas are )aala, &i!ati, )ala, 'id!a, (aga and $urusa. 'aikari is actuall! articulated speech sound; here it stands for unmanifested sound. 'aindaam, according to Tamil Lexicon is Ma!a, the material cause of the unierse and its Suddha Tattas. TTT'S0B?; Sa1da or Sound. 6ere Suddha Tattas are the highest Tattas, which include all the diinities mentioned. )undalini, )udilai, Tatparai, 'agesi are emanations of $ara1indu. The )aranas % organs of sense. the! are the Manas the mind, #uddhi the intellect, +hitta the thinking, and hmakara, the egoism. )ala or )alai is one of the seen Suddha0suddha Tattas, the second tier of Tattas 1elow the Suddha Tattas; the third tier is called suddha Tattas. )alai. a specific power of an! of the superior deities as manifested in an aataram or in a theophan! for a specific purpose; manifestation of a deit!; forms of the female energ! of a deit! as the! appear, one of seen kinds of itti!a0tattuam, *'id!a Tattas or Suddha0 suddha Tattas. 'id!a Tatta ena1les the soul to discriminate *knowledge from ignorance. Tamil Lexicon. Su1diisions of )ala or )alai. )alai is the energ! of Sia that remoes the 1ondage, takes the soul along the path to li1eration, confers spiritual knowledge, remoes all agitation and dou1ts and confers peace. This linear process, Sia applies, to the full! ripened souls, meaning that the souls hae undergone 3ruinaioppu, Malaprapakam and Saktinipatam. The eentual step is 2ddukam, inolution into Sia. $rimer in Saia Siddhanta =. &iirrti )ala: Sphere of action for the Energ! of Sia which emancipates the soul from 1ondage. "hen the soul reaches the sphere of #indu, &iirrti )ala erases all dou1ts of the soul. K. $ratista )ala: Sphere of action of the Energ! of Sia, which lead the soul to the li1erated state. B. 'id!a )ala: the Energ! of Sia which gies the li1erated souls knowledge through actual realiGation of seen kinds, iG., )Olam, &i!ati, )alai, ittai, arOkam, purutan, mO!ai, one of panca0kalai. )Olam, Time; &i!ati, destin! which makes soul4s experience correspond to the fruits of its own karma; 2rder; )alai, spiritual knowledge of the soul, needed for li1eration; 'ittai or 'id!a, Soul4s a1ilit! to discriminate; rOkam or (Oga, Soul4s desire to experience the world *(agam is desire, passion and loe; $urusa or $urutam, Sakalar class soul; MO!ai: the progenitor of Tattas.
H. SOnti )ala: Sphere of action for the Energ! of Sia which calms down all the tur1ulent elements in full! ripened souls, one of panca0kalai. @. SOnti!atita )ala: Sphere of action for the Energ! of Sia which destro!s all the tur1ulent elements in full! ripened souls, one of panca0kalai. /efinition of the terms are found in Tamil Lexicon. $arapara is the 1eginning and the end immanent in all things; he is the cause and effect. s #i-a, the causal seed, he is the progenitor of the unierse and the performer of the fie acts: creation, maintenance, destruction, o1scuration and nugraha *race. #i-a, the causal seed, emanated from #indu, giing rise to this unierse and the world. The fie gross elements arose from Ma!a. #indu is white, shining inside and outside the 1od! and in nature. &ada is red. #indu and &ada are Sia and Sakti a1iding inside. The! grant salation. 'erse =AKH Tirumantiram. #indu eoles into @ times fie *K@ modifications. &da eoles into KH modifications. Sia and Sakti remain without modification and !et act on #indu and &ada. $ara #indu Tatta undergo K@ plus ten modifications and in all B@ in num1er. K@ eolutes of #indu are the A 'aindaams =0A as listed in 'erse =AKB, the @ Saktis of fie gods =0=H *Sadasia, #rahma, 'ishnu, (udra, and Mahesara, @ )ala Tattas=@0=A, 'aikari, the articulated sound, &i!ati Tatta eolutes of &adaK0K@ *)la, 'id!a, (ga, $urusha, and M!. $ara #indu % #indu and &ada. The @ Suddha Tattas are Sia, Sakti, Sadasia, 3sara and Suddha 'id!a. TTT'S0B? =AK@. $ara#indu is the cause of all these disparate Tattas. #indu eoles into 'agesi, Tatparai, )udilai and )undlini. =AK?.
Bindu has %ive KalAs or $owers : 0ivrtti, PratistA, 2idyA, and SAnti and SAntyatita. nother source tells that the )alas are $3t, Set, run and sit. These )als are present in the 1od! and a guru can locate them for the pupil.
0ivrrtiKalai= CDEDFGHD. 3t is the sphere of action of the Energ! of Sia which emancipates the soul from 1ondage. 3ts origin is $rithi *Earth Tatta.
PiratittaKalai = LDHDNO. Sia Sakti takes the Ciama *the indiidual soul to Mukti or li1eration.
2ittiyAKalai = EDGHDQ. 3t is the Energ! of Sia which gies the li1erated souls, knowledge through actual realiGation of seen kinds: )Ola, &i!ati>, )alOA, 'id!a=, (Oga== $urusa =K and Ma!ai..
SAntiKalai = RHD. 3t is the Sphere of action of Sia which calms down all the tur1ulent elements in full! ripe souls.
SantiyatItaKalai RHDQHTH. 3t is the Sphere of action of Sia where1! Sia remoes all afflictions in the realiGed and tranuil soul who has experiential Spiritual )nowledge and who relinuished desire and aersion. More information on the )als of #indu. From &irrti, to $ratishta, to 'id!a, to Santa and Sntatita )als there is an ascent. Santatita )ala transcends all )als and is $arama Sia 6imself. The! depict the Tattas as the! ascend from inconscient Tatta Earth Tatta to Sia Tatta, the
A5 0ivrrti )al is the working principle in Earth B? Tatta, the last )al. Earth is where )undali comes to rest after eolution and descent of all Tattas. The next step is reersal, &irrti, inolution or ascent of all Tattas 1ack to Sia Tatta. 3t is like going from P to , 1eing the Earth Tatta, which has no consciousness while P *Sia Tatta has the Most +onsciousness. &irrti )ala contains =? #huanas. The lowest point of this )al is called )lgni (udra #huana.
B5 PratistA is the #asis, Force or 3nner Framework, that supplies Tattas from $rakrti=B to "aterB@ on which the 2uter $h!sical
, ision and color=A, tastingK, smellK=, speechKK, graspKB, am1ulationKH, eacuation K@, procreationK?, soundK, palpationK>, formKA, tasteB, odorB=, etherBK, airBB, fireBH, waterB@. $ratista )al contains @? #huanas. +: 2idyA5 The third )al of #indu is 2idyA )al, which is limited knowledge that a human has in comparison to the Supreme. 3t is the dominant )al of Tattas and has @ )ancukas ranging from MO!?, )Ola, &i!ati>, )alOA, 'id!a=, (Oga==, $urusa=K . These are related to 'ma, Ca!estha, and (audri Saktis. MAyA< is the source of @ )ancukas *0== and the limiting principle of the /iine. )ashmir Saiism sa!s MO!? puts a limitation on the infiniteness of the experience of Sianess 1! the indiidual soul so that the indiidual soul forgets its organic connection with Sia and thinks that it *the soul and other distal Tattas or o1-ects are different from Sia. The fie )ancukas *0== are the strait-acket of Ma!a, which seerel! dum1s down the indiidual soul, though identical with Sia. Sia Tatta0+onsciousness is $ure /iamond, while human consciousness is ordinar! car1on; /iamond is the 6ighest Form of +ar1on. Ma!a Tatta is the repositor! of naa and Ma!a *Ma!i!a Malas. 'id!a )al contains K> #huans.
/: SAnti KalA is peace, which is free of dualit!, which *dualit! is the source of sorrow. Santi )al allows the glorious 1lissful experience of the returning soul on its upward march through Sadid!a @, 3saraH, Sadasia B, SaktiK Tattas. Santa )als contain => #huanas. E: Santyatita KalA: 9Snt!atita )al is Sia 7 Sakti and annihilates dualit! and 1estows 1liss9. 2ne source tells that #indu has two parts: Transcendental and creatie. +reatie lower part is inoled with eolution of Tattas. 1hinaa upta sa!s that there are ==> #huanas or planes of existence. )al /iksa is 1ased on the Tattas inoled in $rartti and &irtti, eolution and inolution of the soul. &irtti )ala is 1etween the feet and the knees, $ratistha )ala from the knees to nael, 'id!a )ala from the nael to the neck, Santi )ala from the neck to the forehead, and Sant!atita from the forehead to the top of the head. This progress from the feet to the head depicts the withdrawal or inolution of the soul to a higher consciousness; the Sadhaka is 1orn at the end of the -ourne! amongst 5ogins and 'iras; all $sas *1onds are destro!ed. *&ote that the fie elements are associated with anatomical 1od!: Earth from feet to knees, "ater from knees to nael, Fire from nael to throat, ir from throat to forehead and Ether from forehead to crown. The idea is that we are made of matter and Spirit, are firml! planted on earth, portra! matter at the foot leel and Spirit at the crown leel. For us to inolute into the Spirit we should ascend these elements from foot to the crown. "hen a priest or Sadhaka attains perfection, a rope representing his 1od! and matter is 1urnt and he is now a pure Spirit. This is Santi0atita IRuietismJ or &irana, a1solute extinction of all desires and passions and attainment of perfect 1eatitude. =AK $arparan is the End and the #eginning. 6e contains all in 6im; 6e perades in all things. 6e is the +ause and 6e is the Effect. 6e is engaged in fie acts: +reation, $reseration, /estruction, 'eiling and race. 6ere the #indu is portra!ed as the causalit! of fie acts. =AK>. #indu4s Seed Sakti created this Macro0cosmos and also the micro0 cosmos of of #hutas *ross elements out of suddha Ma!a. Thus #indu is creator of the inner and outer organs.
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