Pushkarmuni Abhinandan Granth

Author(s): Devendramuni, A D Batra, Shreechand Surana
Publisher: Rajasthankesari Adhyatmayogi Upadhyay Shree Pushkar Muni Abhinandan Granth Prakashan Samiti

Page 1117

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२१४ श्री पुष्कर मुनि अभिनन्दन ग्रन्थ : नवम खण्ड
(Mamsa) is not any fleshing thing, but the act whereby the sädhaka consigns all his acts to Me (Mam), that is the Lord. 'Fish' is the sense of Mineness' (a play upon the word Matsya) the worshipper sympathizes with the pleasure and pain of all being. 'Mudra' is the act of relinquishing all association with evil which results in bondage. Coition (Maithuna) is the union of the Sakti Kundalini, the inner woman' and world-force in the lowest centre (Muladhara) of the Sadhaka's body with the supreme Siva in the highest-centre (Sahasrara) in the upper Brain. This, the Yogini Tantra says, is the best of all union for those who are Yati, that is, who have controlled their passions.22
According to the Agamasastra, 'Wine' is the Somadhara or lunar ambrosia which drops from the sahasrara. Meat' (Mamsa) is the tongue (Ma) of which its parts (amsa) is speech. The Sadhaka in eating it, controls his speech. 'Fish' (Matsya) are those two (Vayu or currents) which are constantly moving in the two "rivers" that is, (Yoga "nerves" or Nadis) called Iḍa and Pingala, that is, the sympathetics on each side of the spinal column. He who controls his breath by Pranayama, eats them by Kumbhaka or retention of breath. Mudrä is the awakening of knowledge in the paricarp of the great Sahasrara Lotus (the upper brain) where the Atma resplenent as ten million suns and deliciously cool as ten million moons is united with the Devi-Kundalini, the world-forces and consciousness in individual bodies, after her ascent thereto from the Muladhara in Yoga. The esoteric of coition or Maithuna is thus stated in the Agama. The ruddy hued "Ra" is in the Kunda (ordinarily the seed-mantra Ram is in Manipura but perhaps here the Kunda in the Muladhara is meant). The letter Ma is in the Mahayoni (not I may observe the genitals but in the lightening-like triangle or Yoni in the Sahasrara or condensed form of Sakti and transformation of Nada-Sakti). When M (Makara) seated on the Hamsa (the bird which is pair Śiva-Sakti as Jiva) in the form of A (A-kära) united with R(R-kara) then the knowledge of Brahman (Brahmajñāna) which is the source of spreme bliss is gained by the Sadhaka who is then called Atmäräma (enjoyer with the self), for his enjoyment is in the Atman i.e., in the Sahasrara. (For this reason two, the word Rama, which also means sexual enjoyment, is equivalent to the liberator-Brahman, Ra+a+ma). The union of Śiva and Sakti is described as true Yoga "Śivaśaktisamayoga yoga eva na samsayaḥ, "from which as the Yamala says, arises that Joy which is known as the Supreme Bliss.25
Dikṣa (Initiation)
The significance of Guru is paramount in Tantrik literature. It is the Guru, who initiates and helps, and the relationship between him and the disciple (śisya) continues till the attainment of spiritual Siddhi. It is only from that Sadhana and Yoga are learnt and not (as it is commonly said) from a thousand Sastras. As the Satkarmadīpikä says, mere book-knowledge is useless2 "O Beauteous one! he who does Japa of a Vidya (Mantra) learnt from a book can never attain Siddhi even if he persists for countless millions of years." Diksä is defined in the following lines thus 20: "That is, by which knowledge is imparted, and the removal of animal-passions are destroyed, and such gifts and dark-removing activities are called the process by Dikşā. Now, it is clear that the baddha (the person in bondage) is surrounded by three kinds of Malas and the process by which the removal of ignorance or bondage is destroyed, is called Dikṣā (initiation). Dikṣa which is imparted to the aspirant, has been placed into three heads: viz., Sabija, Nirbija and Sadyonirvāndāyinī.
Hamsocara: Varnocára
The Bodharupa-Sakti of Parameśvara, emboxing the universe in its lap, passing through Parakundalini and being Vimarṣatmika in nature, bibrates ultimately in Varna Kundalinirupa. Again, suppressing this type of Varnkundalinirupa, within inside, vibrates and appears in PrāṇaKundalini. This Prana is Hamsa who goes upwards and downward naturally. Its movement is called "Hakara and "Sa" Sakara i.e. appears in Vimarṣarupa. In this movement ("Hakara").