Comparative and Critical Study of Mantrashastra

Author(s): Mohanlal Bhagwandas Jhaveri, K V Abhayankar
Publisher: Sarabhai Manilal Nawab

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INTRODUCTION
"By Prānāyāma and other Yogik processes this static Shakti-Kundalini becomes dynamic. * When completely dynamic, that is, when Kundaliunites with Shiva in the Sahasråra the polarisation of the body gives way. The two poles are united in one and there is the state of consciousness cãlled Samadhi (Ecstasy). This unity of two poles is in relation to consciousness only. The body actually exists continuing its organic life; but man's consciousness of his body and all other objects is withdrawn because the mind has ceased to function as far as his consciousness is concerned.
Then the question arises how is the body sustained. The Tantriks say it is sustained by Amsta-the nectar which flows from the union of Kundalini shakti with Shiva in the Sahasrāra. This nectar is an ejection of power generated by their union."Sir John Woodroffe cites the opinion of his friend Professor Pramathanātha Mukhopadhyāya: "the potential Kundali Shakti becomes kinetic shakti; and yet since shakti-even as given in the Müla centre is an infinitude, it is not depleted; the potential store always remaining unexhausted. In this case the dynamic equivalent is a partial conversion of one mode of energy into another. If, however, the coiled power at the Müla became absolutely uncoiled there would result the dissolution of the three bodies gross, subtle and causal, and consequently Videha-Mukti, because the static background in relation to a particular form of existence would, according to this hypothesis, have wholly given way."
"As the Shakti ascends the body becomes cold. It is not due to the depletion of the static power at the Mūlādhāra but to the concentration or convergence of the dynamic power-the Präna which is ordinarily diffused over the whole body. In Yoga it is converged along the axis (Merudanda), the static equivalent of Kundalini-shakti enduring in both cases. Some part of the already available dynamic Prāna is made to act at the base of the axis in a suitable manner by which means the basal centre or Mūlādhāra becomes, as it were, over saturated and re-acts on the whole diffused dynamic power (or Präna) of the body by withdrawing it from the tissues and converging it along the line of the axis. In this way the diffused dynamic equivalent becomes the converged dynamic equivalent along the axis. What, according to this view, ascends, is not the whole Shakti but an eject like condensed lightning, which at length reaches the Parama-Shivasthāna. There the individual consciousness is merged into the supreme consciousness, the limited consciousness transcending directly intuits the Reality. When Kundali Shakti sleeps in the Mūădhāra, man is awake to the world. When she awakes and unites with the supreme static Consciousness he is asleep to the world and is one with the Light of all things."
*Kundalini is roused by Tapas i. e, Pranayama and Mantra. 'Hüm Hamsah' is the actual Mantra used for the purpose. Generally speaking Panchadashi Mantra is regarded as the most appropriate. 'Hamsah' is the Ajapa Gayatri Mantra.