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YASASTILAKA AND INDIAN CULTURE
The seat of Kundalini is the plexus known as Mūlādbāra, and it is described also as being enclosed within the Susumna artery." Kundalini is visualised as & coiled up (kundalibhūta) serpent; but Rāghavabhatta, commenting on Sāradātilaka, 1.51% points out that there is an artery shaped like a coiled up serpent in the mulādhāra, and this, propelled by nerve-force (Vāyu), travels to all parts of the body. This movement of Kundalini under the action of Vāyu is called gunana,' and this is what Somadeva means by kundali-väyu-saṁcara in Yasastılaka VIII.39. Lastly, Nir Yogic process aimed at complete inastery over the body.
In addition to the doctrines outlined above, stray allusions to philosophical topics are occasionally found in Yasastilaka in the course of descriptions, often in artificial comparisons based on word-play. They are of lesser importance and belong to a type common in Kāvya literature.?
1 HABITS TOUR: l' See Padmapāda's comm. on Prapoñcasărc: 2. 43. 2 Tour facra argit :' Ibid. 2. 51. 3 77 FSTATT FETThaci ada i ta argaze: paruia i säradatilaka 1. 57
says 'guar F-TITE FUE qart'. 4 For the significance of Vāyu see Introduction to Prapañcasăratantra in Tantrik
Texts, ed. Avalon. 6 A marginal note in Ms. A on a verse in Yaśastilaka, Book VI, section 10, p. 296.
explaining the expression arrafas Ti fa fa a xa), tells us that fag refers to Nirbijikaraña, which is a process of expelling the seminal fluid through the eyes, navel etc. A similar note on the relevant verse in Book VIII, section 32, says the same thing, and adds that the process in question helps one to conquer death by dint of constant practice. Somadeva says: zlatarg: orar: pucatarie: NETचोद्यानि निबौंजीकरणादिकम् ॥ नाभौ नेत्रे ललाटे च ब्रह्मग्रन्थौ च तालुनि । अग्निमध्ये रवौ चन्द्रे लूतातन्तौ हृदङ्करे ।। rreira noite fetes at 3751 fragt: 95977: 11 Yasastilaka Vol. II, p. 393. Ms. A says
a gent for the Profile I e FIRTITI AT Prata achi रवौ दक्षिणनाड्यां चन्द्रे वामनाच्याम् । लूतातन्तौ लिङ्गविषये। हृदये छिदं विनापि तदा काले मेदसदृशग्रन्थिः स्यात् . It will be seen that Somadeva uses symbolic terms of the Tantra, and the process of Nirbījikarana has in view various openings of the body. The Jaina author condemns such Yogic practices. For example, "FUTTAT Farfa 9471:'; 'HITECT * ferata:'; ifras: (i. e.as) इवानात्मनीनवृत्तिः' Book I, pp. 12, 13,41; 'समीक्षासिद्धान्तः (Samkhya dootrine) इव कपिलकुलकान्त'; 'मीमांसेव निरूप्यमाणनियोगभावनादिप्रपश्चा', 'पिटकत्रयपद्धतिरिव योगाचारगोचरा', 'अमरगुरुभारतीव marfactantziar'; 'stofa falta fafaquatiqam' Book V, pp. 170, 246. A marginal note in Ms A explains area as referring to the Yaugas or the followers of the Nyāya-Vaiseşika school, who were generally Saivas. The Vaiseşiku theory of salvation comes in for further criticism in a verse occurring in Book VIII, section 37, wherein it is stated that he who does not admit the existence of kuowledge and other attributes in the emancipated self cannot postulate the existence of the Self at all, because there cannot be a Self without attributes, just as there cannot be fire without heat fanger: afra fayfa 7 por: gerus aifa
en ghraf 89 T CITIEET: E ETTEISTI Yaśastilaka, Vol. II, p. 388. Ms. A explains विमुचि as मुक्तजीवे, and remarks: उष्णत्वं विना यथाग्निर्नास्ति तथा विज्ञानादिगुणान् विना आत्मापि नास्ति। 7 is taken as referring either to Saiva or Kanäda.
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