Śāktavijñānam
Wisdom relating to Śakti
--practical knowledge or Science about the process of Kuṇḍalinī--
स्थानं प्रवेशो रूपं च लक्षं लक्षणमेव च ।
उत्थापनं बोधनं च चक्रविश्राममेव च ॥१॥
भूमिकागमनं चैव अन्तावस्था तथैव च ।
विश्रामः परिणामश्च तथागमनमेव च ॥२॥
इति त्रयोदशविधं शाक्तं विज्ञानमुत्तमम् ।
सर्वेषु त्रिकशास्त्रेषु सूचितं शम्भुना स्वयम् ॥३॥
Sthānaṃ praveśo rūpaṃ ca lakṣaṃ lakṣaṇameva ca |
Utthāpanaṃ bodhanaṃ ca cakraviśrāmameva ca || 1 ||
Bhūmikāgamanaṃ caiva antāvasthā tathaiva ca |
Viśrāmaḥ pariṇāmaśca tathāgamanameva ca || 2 ||
Iti trayodaśavidhaṃ śāktaṃ vijñānamuttamam |
Sarveṣu trikaśāstreṣu sūcitaṃ śambhunā svayam || 3 ||
Standing Place (sthānam), Entrance (praveśaḥ), Form (rūpam) and (ca) Object (lakṣam). Also (eva…ca) Symptom (lakṣaṇam), Rising (utthāpanam) and (ca) Awakening (bodhanam) and (eva…ca) Resting in the Wheel (cakra-viśrāmam), Arrival of the Stage (bhūmikā-āgamanam), but even (tatha-eva) the Final State (anta-āvasthā), Final Resting (viśrāmaḥ), Complete Transformation (pariṇāmaḥ), and (ca…ca…ca…ca…eva…eva) then (tathā) Returning (āgamanam). These (iti) are the thirteen piercings or formations (trayodaśa-vidham) that are the Most Supreme (uttamam) Wisdom or discriminating knowledge (vijñānam) relating to Śakti --i.e. Kuṇḍalinī in the context of the Scripture-- (śāktam), pointed out (sūcitam) in all (sarveṣu) the Trika Scriptures (trika-śāstreṣu) by Śambhu --i.e. Lord Śiva-- (śambhunā) Himself (svayam). || 1-3 ||
नाभ्यधो ऽङ्गुलाः पञ्चमेढ्रस्योर्ध्वाङ्गुलद्वयम् ।
तन्मध्ये कन्दनामा च चक्रस्थानमिति स्मृतम् ॥४॥
Nābhyadho 'ṅgulāḥ pañcameḍhrasyordhvāṅguladvayam |
Tanmadhye kandanāmā ca cakrasthānamiti smṛtam || 4 ||
Between the (tat-madhye) (two points localized by) five (pañca) fingers’ breadth (aṅgulāḥ) below the ‘Nābi’ or navel (nābi-adhaḥ) (, and) of two measured upwards (ūrdhvā-āṅgula-dvayam) from the genitals (meḍhrasya), (there is that which is) called the ‘Kanda’ or ‘bulbous root’ (kanda-nāmā), and (ca) it is (iti) known (smṛtam) as the Standing Place of the wheels or cakra-s (cakra-sthānam). || 4 ||
प्राणापाननिरोधेन मनस्तत्रैव निःक्षिपेत् ।
सम्यग्वायुगतिं जित्वा यावन्मध्यगतां नयेत् ॥५॥
Prāṇāpānanirodhena manastatraiva niḥkṣipet |
Samyagvāyugatiṃ jitvā yāvanmadhyagatāṃ nayet || 5 ||
Having the course of breath completely conquered (samyak…vāyu-gatim…jitvā) by the suppression of --i.e. leaving aside-- prāṇa and apāna --i.e. exhalation and inhalation-- (prāṇa-apāna-nirodhena), one should direct (niḥkṣipet) the mind (manaḥ) to that particular place --i.e. to ‘kanda’-- (tatra-eva), meanwhile (yāvat), let it be led (nayet) to the middle condition (madhya-gatām). || 5 ||
एषः प्रवेश इत्याहू रूपं वक्ष्यामि चाधुना ।
शृङ्गाटकनिभं चक्रं षडरं चापरं ध्रुवम् ॥६॥
दाडिमीकुसुमप्रख्यं कन्दं वै जातिलोहितम् ।
एतद्रूपं समाख्यातं तृतीयं चिन्तनात्मकम् ॥७॥
Eṣaḥ praveśa ityāhū rūpaṃ vakṣyāmi cādhunā |
Śṛṅgāṭakanibhaṃ cakraṃ ṣaḍaraṃ cāparaṃ dhruvam || 6 ||
Dāḍimīkusumaprakhyaṃ kandaṃ vai jātilohitam |
Etadrūpaṃ samākhyātaṃ tṛtīyaṃ cintanātmakam || 7 ||
This (eṣaḥ) is (iti) called (āhū) Entrance (praveśa). And (ca) now (adhunā), I shall talk (vakṣyāmi) about ‘Rūpa’ or ‘Form’ (rūpam) (which is) ‘Kanda’ (kandam) indeed (vai), bright red like the blade mace --i.e. the covering of a nutmeg-- (jāti-lohitam), triangular like a mountain having three peaks or the seed of the water chestnut (śṛṅgāṭaka-nibham), and (ca) is fixed (dhruvam) below (aparam) the wheel (cakram) (which) has six spokes (ṣaṭ-aram) (and) similar to the flower of a pomegranade (dāḍimī-kusuma-prakhyam). This (etat) ‘Form’ (rūpam) is proclaimed (samākhyātam) as the third (of the thirteen) (tṛtīyam), characterized by contemplation (cintanā-ātmakam). || 6-7 ||
तन्मध्ये निक्षिपेच्चित्तं यावत्तत्र स्थिरीकृतम् ।
त्यक्तरुद्धो यदा वायुस्तदा लक्षं विनिर्दिशेत् ॥८॥
Tanmadhye nikṣipeccittaṃ yāvattatra sthirīkṛtam |
Tyaktaruddho yadā vāyustadā lakṣaṃ vinirdiśet || 8 ||
One should direct (nikṣipet) the mind (cittam) to the middle of that --i.e. Kanda-- (tat-madhye), until (yāvat) stabilization is attained there (sthirī-kṛtam), (which,) as soon as (yadā…tadā) the breath (vāyuḥ) is kept back by being abandoned (tyakta-ruddhaḥ), should be accepted or discovered (vinirdiśet) as the Object (of contemplation) (lakṣam). || 8 ||
कन्दचक्रस्य मध्यस्था त्वनाहतमयी कला ।
अध ऊर्ध्वे रेखासंयुक्ता भुजंगकुटिलाकृतिः ॥९॥
ऊर्ध्वाधो ऽवस्थितावस्था सूर्याचन्द्रमसावुभौ ।
सत्यं विराजमाना सा सहस्रार्कसमप्रभा ॥१०॥
तामेवालोकयेच्छक्तिं मनाक्कुम्भकवृत्तिना ।
एतल्लक्षणमुद्दिष्टमुत्थापनमतः परम् ॥११॥
Kandacakrasya madhyasthā tvanāhatamayī kalā |
Adha ūrdhve rekhāsaṃyuktā bhujaṃgakuṭilākṛtiḥ || 9 ||
Ūrdhvādho 'vasthitāvasthā sūryācandramasāvubhau |
Satyaṃ virājamānā sā sahasrārkasamaprabhā || 10 ||
Tāmevālokayecchaktiṃ manākkumbhakavṛttinā |
Etallakṣaṇamuddiṣṭamutthāpanamataḥ param || 11 ||
Standing in the middle (madhya-sthā…tu) of the Wheel of Kanda (kanda-cakrasya), (there is) the Power (kalā) (which) consists of anāhata or unstruck sound (anāhata-mayī) (, which) conjoines the lower (adhe) and upper points (ūrdhve) as a line (rekhā-saṃyuktā) (which) appears as the form of a curved snake (bhujaṃga-kuṭilā-ākṛtiḥ). It (sā) is really (satyam) the condition or state (which has) its place both upper and lower (ūrdhvādhaḥ…avasthitā-avasthā) as the weight of both the sun and the moon (sūryā-candra-masau…ubhau) (, it and) shines (virājamānā) (as) the brilliance of thousand suns (sahasra-ārka-sama-prabhā). One should perceive (ālokayet) only (eva) that (tām) Power (śaktim) merely (manāk) by holding the breath (kumbhaka-vṛttinā). This (etat) is the Symptom (lakṣaṇam) described (uddiṣṭam). (And) now (ataḥ), the Supreme (param) Rising (utthāpanam). || 9-11 ||
जुषद्रेचकवृत्त्या तु मन्त्रं चैव समुच्चरेत् ।
प्रबुद्धां चिन्तयेच्छक्तिं दण्डवत्परमेश्वरीम् ॥१२॥
आधारमध्यादायाता सुषुम्नामार्गमाश्रिता ।
उत्थापनं समाख्यातं बोधनं परतस्तथा ॥१३॥
Juṣadrecakavṛttyā tu mantraṃ caiva samuccaret |
Prabuddhāṃ cintayecchaktiṃ daṇḍavatparameśvarīm || 12 ||
Ādhāramadhyādāyātā suṣumnāmārgamāśritā |
Utthāpanaṃ samākhyātaṃ bodhanaṃ paratastathā || 13 ||
By being engaged in exhalation --i.e. emptying the lungs-- (juṣad-recaka-vṛttyā…tu), one should repeat (samuccaret) the mantra (mantram) and (ca…eva) contemplate (cintayet) on the Supreme Mistress (parama-īśvarīm) (Who) is Śakti (śaktim) awoken (pra-buddhām) like a stick (daṇḍa-vat). Rising from the center of ‘ādhāra’ or the support --i.e. mūlādhāra-- (ādhāra-madhyāt), (She) arrives at (āyātā) (and) inhabits (āśritā) the Path of Suṣumṇā or the middle channel (suṣumnā-mārgam). (This) is called (samākhyātam) ‘Utthāpanam’ or Rising (utthāpanam). The next (phase) (parataḥ…tathā) is ‘Bodhanam’ or Awakening (bodhanam). || 12-13 ||
कन्दस्थो वेधयेन्नाभिं ततो हृत्स्थं पितामहम् ।
कण्ठस्थमच्युतं साक्षाद्रुद्रं तालुतले स्थितम् ॥१४॥
भ्रुवोर्मध्यगतं त्वीशं ब्रह्मद्वारे सदाशिवम् ।
बोधयित्वा व्रजेदाशु पदं चानाश्रितं शिवम् ॥१५॥
Kandastho vedhayennābhiṃ tato hṛtsthaṃ pitāmaham |
Kaṇṭhasthamacyutaṃ sākṣādrudraṃ tālutale sthitam || 14 ||
Bhruvormadhyagataṃ tvīśaṃ brahmadvāre sadāśivam |
Bodhayitvā vrajedāśu padaṃ cānāśritaṃ śivam || 15 ||
(Let Her, Who is) resting in Kanda (kanda-sthaḥ), pierce (vedhayet) the ‘Nābhi’ or navel (nābhim), then (tataḥ) Brahma --lit. ‘pitāmaha’ or ‘grandfather’-- (pitāmaham) abiding in the heart (hṛt-stham), (then, after piercing) Viṣṇu --lit. ‘acyuta’ the imperishable-- (acyutam) resting in the throat (kaṇṭha-stham), (let Her) immediately (sākṣāt) (pierce) Rudra (rudram) (who is) situated (sthitam) at the level of the palate (tālu-tale), (then) Īśa --i.e. Īśvara-- (, who is) resting between (madhya-gatam) the eyebrows (bhruvoḥ), then (tu) Sadāśiva (sadā-śivam) (, who is standing) at the Gate of Brahma --i.e. Brahmarandhra-- (brahma-dvāre). Having been awoken (in such a way) (bodhayitvā) (, let Her) quickly (āśu) proceed (vrajet) to the State (padam) of Śiva (śivam) devoid of support --i.e. independent or attributeless-- (an-āśritam). || 14-15 ||
एतद्बोधनमुद्दिष्टं चक्रविश्रामणं ततः ।
स्वाभाविकं दलं दीप्तं द्रवं स्थिरनभोपमम् ॥१६॥
अमृतं शेखरं चैव शक्तिर्ब्रह्मा तथैव च ।
बिन्दुनादं तथा प्रोक्तं चक्रद्वादशकं किल ॥१७॥
वेधयन्ती क्रमाच्छक्तिश्चक्रे चक्रे प्रतिक्षणम् ।
विश्रमेत्सा महादेवी चक्रविश्राम उत्तमः ॥१८॥
Etadbodhanamuddiṣṭaṃ cakraviśrāmaṇaṃ tataḥ |
Svābhāvikaṃ dalaṃ dīptaṃ dravaṃ sthiranabhopamam || 16 ||
Amṛtaṃ śekharaṃ caiva śaktirbrahmā tathaiva ca |
Bindunādaṃ tathā proktaṃ cakradvādaśakaṃ kila || 17 ||
Vedhayantī kramācchaktiścakre cakre pratikṣaṇam |
Viśrametsā mahādevī cakraviśrāma uttamaḥ || 18 ||
This (etat) is Awakening (bodhanam) described (uddiṣṭam). (And) now (tataḥ), Resting in the wheels (cakra-viśrāmaṇam): (When She pierces) the inherent (svābhāvikam) unfolding petal (dalam) (which) is blazing (dīptam) (and) flowing (dravam) as the most excellent immovable Sky (sthira-nabha-upamam), and (ca) is truly (eva) the Nectar (amṛtam) of the Crown of the Head --i.e. Sahasrāra-- (śekharam), moreover (tathā…eva…va), (which is) Śakti (Herself) (śaktiḥ) (Who is) the Brahman or Absolute (Itself) (brahmā), Bindu (and) Nāda --i.e. the Self and His Awareness-- (bindu-nādam), thus (tathā), said to be (proktam) the twelvefold aggregate of the Wheel (cakra-dvādaśakam), indeed (kila). (When) successively (kramāt) pierced (vedhayantī) in an instant (pratikṣaṇam), Śakti --i.e. Kuṇḍalinī-- (śaktiḥ) becomes (sā) the Great Goddess --i.e. one’s own Essential Nature-- (mahā-devī) in the Wheel (cakre). Let (Her) rest (viśramet) in the Wheel (cakre) (, as She) is the highest (uttamaḥ) (Condition of) Resting in the Wheel --i.e. the eighth formation or piercing is penetration of Kuṇḍalinī into Sahasrāra, and consequently, Her resting in It.-- (cakra-viśrāmaḥ). || 16‑18 ||
हृदयं कम्पते पूर्वं तालुकद्वारमेव च ।
शिरश्च भ्रमते तस्य दृष्टिसंक्रान्तिलक्षणम् ॥१९॥
एकैकं भ्रमयत्यङ्गमङ्गप्रत्यङ्गसंधिषु ।
घूर्णते हृदयं चास्य सम्यग्विद्याप्रभावतः ॥२०॥
यानि यानि विकाराणि अवस्था कुरुते सतः ।
तेषु तेषु न भेतव्यं क्रीडति परमेश्वरी ॥२१॥
अमृते सेयमुन्मत्ता विकारान्कुरुते बहून् ।
मलत्रयविकारेण बहुजन्मसु यत्कृतम् ॥२२॥
धुनोति स मलान् पाशात्परशक्तिसमुत्थितान् ।
भूमिकागमनं प्रोक्तम् अन्तावस्था तथोच्यते ॥२३॥
Hṛdayaṃ kampate pūrvaṃ tālukadvārameva ca |
Śiraśca bhramate tasya dṛṣṭisaṃkrāntilakṣaṇam || 19 ||
Ekaikaṃ bhramayatyaṅgamaṅgapratyaṅgasaṃdhiṣu |
Ghūrṇate hṛdayaṃ cāsya samyagvidyāprabhāvataḥ || 20 ||
Yāni yāni vikārāṇi avasthā kurute sataḥ |
Teṣu teṣu na bhetavyaṃ krīḍati parameśvarī || 21 ||
Amṛte seyamunmattā vikārānkurute bahūn |
Malatrayavikāreṇa bahujanmasu yatkṛtam || 22 ||
Dhunoti sa malān pāśātparaśaktisamutthitān |
Bhūmikāgamanaṃ proktam antāvasthā tathocyate || 23 ||
At first (pūrvam), the heart (hṛdayam) pulpitates (kampate), (then) the head (śiraḥ) and (ca…ca) even (eva) the level of the palate (tāluka-dvāram) starts to spin (bhramate), (and this is) the sign of one’s entry into (the condition of) the Transference of (Divine) Vision (tasya… dṛṣṭi-saṃ-krānti-lakṣaṇam). All (eka-ekam) (one’s) limbs (aṅgam) at the joints of (one’s) whole body (aṅga-pratyaṅga-saṃdhiṣu) are caused to shake (bhramayati) and (ca) the heart (hṛdayam) (becomes) pounding (ghūrṇate) due to this (asya) True Knowledge (which one starts to experience here) (samyañc-vidyā-prabhāvataḥ). Whatever (yāni…yāni) the transformations or symptoms (vikārāṇi) take place (kurute) by (such a) state (avasthā), one need not be afraid (na…bhetavyam) any of them (teṣu…teṣu), (as) all of them (sataḥ) are the play (krīḍati) of the Supreme Mistress (parama-īśvarī). This (iyam) is Her (sā), intoxicated (unmattā) by the Nectar (of Immortality, and) (amṛte) (produces) all (bahūn) (these) symptoms (vikārān) which are (yat) created (kṛtam) by the modifications of the three impurities (mala-traya-vikāreṇa) (that are accumulated) during many births (bahu-janmasu). One --i.e. the yogin of this stage-- (saḥ) shakes off (dhunoti) the impurities (malān) (which come) from the noose (pāśāt) (of ignorance, and) caused to appear (here) by the Supreme Power (para-śakti-samutthitān). (This) is called (proktam) the Arrival of the Stage (bhūmikā-āgamanam). Now (tathā), the Final State (anta-avasthā) (will be) explained (ucyate). || 19-23 ||
यत् संक्रान्तौ रोमहर्षो ऽस्रुपातो
जृम्भारम्भो गद्गदा गीर्गिरो ऽन्तः ।
ग्रन्थिस्फोटः स्पर्शदिव्यप्रहर्षो
बिन्दुस्पन्दा नाभिकन्दात्स्फुरन्ति ॥२४॥
Yat saṃkrāntau romaharṣo 'srupāto
jṛmbhārambho gadgadā gīrgiro 'ntaḥ |
Granthisphoṭaḥ sparśadivyapraharṣo
binduspandā nābhikandātsphuranti || 24 ||
In the Transmission of which (yat…saṃkrāntau): Thrill or horripilation (roma-harṣaḥ), falling of tears (asrupātaḥ), that which begins with yawning --i.e. sleepiness-- (jṛmbha-ārambhaḥ), stummering (gadgadā), invoking (gīr), internal praising (giraḥ…antaḥ), crackling of joints or knots (granthi-sphoṭaḥ), rapture of Divine Touch (sparśa-divya-pra-harṣaḥ) or vibration in Bindu (bindu-spandā) (can) emerge (sphuranti) from the navel and kanda (nābhi-kandāt). || 24 ||
अन्तावस्था समाख्याता विश्रामस्त्व् अधुनोच्यते ।
नाभिचक्रविनिर्याता यदा शक्तिः प्रबुध्यते ॥२५॥
तदा त्व् अस्तमितं सर्वमक्षग्रामं बहिःस्थितम् ।
यदा सा परमा शक्तिः सुलीना परमे पदे ॥२६॥
तदा न विन्दते किंचिद् विषयी विषयान्तरम् ।
शिवे विश्राम्यते शक्तिस्तदा विश्राम उच्यते ॥२७॥
Antāvasthā samākhyātā viśrāmastv adhunocyate |
Nābhicakraviniryātā yadā śaktiḥ prabudhyate || 25 ||
Tadā tv astamitaṃ sarvamakṣagrāmaṃ bahiḥsthitam |
Yadā sā paramā śaktiḥ sulīnā parame pade || 26 ||
Tadā na vindate kiṃcid viṣayī viṣayāntaram |
Śive viśrāmyate śaktistadā viśrāma ucyate || 27 ||
This is called (samākhyātā) the Final State (anta-āvasthā). (And) now (adhunā), Final Resting (viśrāmaḥ) is explained (ucyate): When (yadā) Śakti (śaktiḥ) rises from the Nābhicakra (nābhi-cakra-viniryātā) awoken or expanded (pra-budhyate), then (tadā…tu) all (sarvam) the collection of the externally oriented senses (akṣa-grāmam…bahiḥ-sthitam) come to an end (astamitam). When (yadā) the (sā) Supreme (paramā) Śakti (śaktiḥ) becomes dissolved into (sulīnā) the Supreme (parame) Condition (pade), then (tadā) the Subject (viṣayī) does not (na) perceive (vindate) any (kiṃcid) object within --i.e. anything different from Himself-- (viṣaya-antaram), (and) Śakti (śaktiḥ) rests (viśrāmyate) in Śiva (śive), then (tadā) (that condition) is called (ucyate) Final Resting (viśrāmaḥ). || 25-27 ||
यत्र विश्रमणं शक्तेर्मनस्तत्र लयं व्रजेत् ।
तदात्मा परमात्मत्वे ज्ञातव्यो निश्चितात्मभिः ॥२८॥
शिवीभूतो भवत्यात्मा परिणामः स एव हि ।
सदा स वर्षते दिव्यममृतं जन्तुजीवनम् ॥२९॥
Yatra viśramaṇaṃ śaktermanastatra layaṃ vrajet |
Tadātmā paramātmatve jñātavyo niścitātmabhiḥ || 28 ||
Śivībhūto bhavatyātmā pariṇāmaḥ sa eva hi |
Sadā sa varṣate divyamamṛtaṃ jantujīvanam || 29 ||
Where (yatra) the Resting (viśramaṇam) of Śakti (takes place) (śakteḥ) (, and consequently,) the mind (manaḥ) becomes (vrajet) dissolved into (layam), there (tatra), the Self or Essence of That --i.e. of Resting-- (tat-ātmā) is to be understood (jñātavyaḥ) in the State of the Supreme Self (parama-ātmatve) by those (who are) settled in certainty (niścita-ātmabhiḥ). Complete Transformation --i.e. transformation or alteration regarding one’s own identity-- (pariṇāmaḥ) is (bhavati) nothing but (hi) (when) the Self (ātmā) is (saḥ) truly (eva) Śiva Himself (śivī-bhūtaḥ), (as) He (saḥ) perpetually (sadā) rains (varṣate) with Divine (divyam) Nectar (amṛtam), (which) animates all the living beings (jantu-jīvanam). || 28-29 ||
चित्तं तत्र तु संधार्य पुनर्दैवी विशेत्तु सा ।
तदा त्व् आगमनं प्रोक्तमेवं सम्यक् त्रयोदश ॥३०॥
Cittaṃ tatra tu saṃdhārya punardaivī viśettu sā |
Tadā tv āgamanaṃ proktamevaṃ samyak trayodaśa || 30 ||
Consciousness --i.e. Awareness-- (cittam) is to be kept (saṃdhārya) there (tatra…tu), then (tadā) the (sā) Divine Power (daivī) expands (viśet…tu) again (punar). (This is) really (evam) called (proktam) Returning (āgamanam). (Such) is the completion (samyak) of the thirteen piercings or stages (of venerable Kuṇḍalinī) (trayodaśa). || 30 ||
इति श्रीसोमानन्दपादविरचितं शाक्तविज्ञानं सम्पूर्णम्॥
Iti śrīsomānandapādaviracitaṃ śāktavijñānaṃ sampūrṇam ||
This (iti) ‘Śāktavijñānam’ or ‘Wisdom relating to Śakti or Divine Power’ (śākta-vijñānam), written by most venerable Somānanda (śrī-soma-ānanda-pāda-viracitam), is finished (sampūrṇam). ||
शिवमस्तु लेखकपाठकयोः॥
Śivamastu lekhakapāṭhakayoḥ ||
Let there be (astu) good fortune (śivam)
for all the writers and readers (lekhaka-pāṭhakayoḥ). ||
