Bindu

Explanation of chart. These words are technical terms. The Supreme is endowed with three powers or Saktis: Iccha, Jnana and Kriya = Will, Knowledge and Action. Fire is Will; Moon is Knowledge; Sun is Action.

Let me gi e !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 Si a originate the three #indus: #rahma #indu, 'ishnu #indu, and (udra #indu. )arana #indu *+ausal #indu, gi es rise to )ar!a #indu *Effector #indu,, which gi es rise to &ada which again gi es rise to #i-a. The three #indus are the sun *(a i,, Moon *+handra,, and Fire *.gni,. Fire and Moon are in the Sun which is mixed or Misra #indu, also known as $aramasi a and )amakala, the latter is a triangle representing /i ine /esire and the root of all mantras. Moon 00Soma, +handra00 is Si a #indu and also Sita #indu *"hite #indu,. Fire is Sakti #indu and also Sona #indu *(ed #indu,. Sun is a mixture of 1oth. Fire is Will; Moon is Knowledge; Sun is Action *Iccha, Jnana and Kriya,. Sita #indu or "hite #indu on its descent to material le el 1ecomes semen. Sona #indu *(ed #indu, to Menstrual fluid. Sun = Misra Bindu = Paramasiva = Para Siva = KAma!ala. Misra Bindu is Sa!ti "attva when Sa!ti is dominant and Siva when Siva is dominant# it is thus Sa!ti and Sa!timan. In this cou$led %orm it is &Amala '($A and thus Sun is Samasti )Aggregate or "otality*. Sun contains Moon and +ire = "ri Bindu. ,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 .ecomes Semen. In material $lane, Sita Bindu

+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 $roduct is Maha Bindu, which .ecomes three Bindus, also !nown as KAma!ala. Kriya Sa!ti )Action* is the origin and re$ository o% Sa.da and Artha )sound and meaning Sa.da 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 )Suddha Asuddha, Asuddha "attvas*. Sam.hu, the $residing deity o% A/na 1ha!ra, is res$onsi.le 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 Si a. Think of #indu as Singularit! with no dimension, from which e er!thing proceeds. &ada and #indu are the progenitors of Tatt as, the 1uilding 1locks of the uni erse. Supreme +onsciousness di ides itself into su1-ect and o1-ect in time and space.00 "oodroffe. Sakti di ides again into #indu, &ada and #i-a. #indu is Si a 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 $urana sa!s that Si a0Sadasi a is of the nature of &ada *di ine sound, sitting in .k.rap3thik. *$edestal of the letter ., and Fi e0letter Mantra Namasivaya. $arasi a and $ar.sakti, 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 3s ara Tatt a, 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 Si a and Sakti. Explanation. 5ou need three things to do an!thing in this world: )nowledge, "ill and .ction. Si a is )nowledge, which alone 1! itself does not ser e an! purpose. Si a is Static. "ill and .ction are necessar! to go forward. Sakti is the d!namic power of Si a. She is .ction; She is the powerhouse. She is the Mother * , and 1egets 1eings and uni erse. Si a is the Father * ,. 2ne sources tells $ara1indu di ides 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 uni erse is also 6amsah. $ara1indu is Si a0 Sakti. /oes it not remind !ou of .rdhanaris ara, androg!nous Si a; left half of the 1od! is Sakti and the right half is Si a. See the image 1elow7

$rapa8ca0sara sa!s: 9She whose name is Tatt a is +inmatra: when 1! proximit! to the Light she wishes to create, She 1ecomes massi e *:hani1h;!a, and assumes the form of #indu. Then in time She di ides 6erself in two: the one on the right is #indu and that on the left side is 'isarga. The right and the left are respecti el! 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 per ade the <ni erse.00"oodroffe. create % 'icik3rsu % wishes to distort 6erself. 6ere /istortion or Stress is +reation.

.nataratma, :uru, 6amsah and $arama Si a are all the same. $arama Si a is seated on 6amsa $ita, which is Mantrama!a. The :uru0Si a 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 Si a. #indu is the circle 2, the oid is the #rahmapada or space within #indu. "oodroffe *=>?@0=AB?, sa!s, 9the uni erse is withdrawn into the Sakti which pro-ected it. 3t collapses, so to speak, into a mathematical point without an! magnitude whate er. That is the Si a0#indu, which is again withdrawn into Si a0Sakti0Tatt a which produced it. The Serpent Power page 34-35. This reminds of Singularit! in the #lack 6ole. There are three saktis of Si a: 3ccha, Cnana and )ri!a. 3ccha Sakti ga e rise to Ma!a which in union with #indu ga e rise to three Ma!as or ma-or Tatt as: Suddha, Suddha0.suddha and .suddha Ma!as. This is the Ma0)aara mode of #indu, where di ersit! finds expression. *.<M is .0)aara, <0kaara, and Ma0 )aara., Sakti4s <0)aara mode is re ealed in creation *churning out o1-ects and 1eings,; here, the Sakti is operati e in $rakriti Tatt a, the first of the .suddha Tatt asDMa!as and the =Bth down the line among the B? Tatt as. The world is full! awake with .0)aara state, meaning that all Tatt as down to the last Tatt a EB?, earth, are manifested. &ada is high01orn in the sense it arose from $ara. 3n their su1tle state the! do not ha e a ph!sical dimension *Singularit!,. .s the! e ol e in a linear or cascade fashion, the product acFuires a supranormal Fualit! *$ure +onsciousness,, can acFuire a human character as desire or ego, take on a ph!sical dimension such as an e!e, can glide on airwa es as sound, or can 1ecome earth itself. *"hen all these entities in olute, the! collapse *3&'2L<TE, into a point, #indu. That is interesting for we are told that the uni erse came from a point or dot, the siGe of a grain of sand. "hen the the uni erse trips o er the edge of the E ent 6oriGon, it in olutes into a pointlike singularit!. 3t appears that 6indu thinkers had an idea of the origin and in olution of the uni erse 1efore the west, &ada and #indu are all aspects of this uni erse, known and unknown. E en gods came from these entities. &ada in its original intent was an act like the union of two entities with a resultant product: Sodium com1ining with +hloride is &ada or Mithuna *union,. 6ere 9&ada is Mithuna of Si a and Sakti9, according to "oodroffe. 9&ada is action9, where there is a form *(upa, to the action *)ri!a, of power *Sakti,, )ri!a0Sakti0(upa. The product in this case is #indu *$ara0#indu or Supreme #indu,. $ara #indu is a drop, a particle or a dot. 3t is Light, it is space, it is de oid of deca!. #indu *deri ed from $ara1indu00Si asakti, is one compact, superdense power pack *Sakti, Singularit!,, read! for 1lossoming out into the 1uilding 1locks of the uni erse in an orderl! fashion .&/ &2T "3T6 . #3: #.&:. *5ou heard a1out the opposite end of #lack 6ole as 1eing ramified "hite 6ole, from which the new uni erse emerges., Ma!a Sakti 1rings a1out 1lossoming, actualiGation and unfolding of this uni erse from #indu in this cosmic choreograph!. $ara #indu resides in Sahasrara or thousand petalled Lotus, the seat of 3s ara. Empt! oid *sun!a, is in $ara #indu and is &irguna Si a. *The point of condensation after the uni erse falls into the #lack 6ole is Singularit! which has no dimension, which the 6indus call as . !akta *unmanifest,. Ci a and )undali are part of $ara #indu. 3n Sahasrara, the seat of $ara #indu, Sakti of &ir ana, and kalas of &ir ana and .ma and fire of &i1odhika reside. )alaa D kala

generall! means 9part.9 B? Tatt as, 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 Tatt as, .suddha Tatt as and Suddha0.suddha Tatt as. 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 /e is and three /e as 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 /e as from Sam1hu; these /e as are Tatt esa, the presiding deities of the Tatt as, the 1uilding 1locks of the uni erse. $art of .rthasrsti is Tatt a0srsti, the e olution of Tatt as of Mind and Matter from #uddhi=H to $rith iB?. (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 E e came from .dam. '.ma omits the uni erse; Ca!estha maintains what is created; (audri dissol es. 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 Satt a 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 uni erse; &irodhini0&irodika resides in Sadasi a Tatt a *the gi er 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 Sadasi a. &ada with Satt a :una: .rdenddhu or .rdhachandra *6alf0Moon,. 6ere &ada is slightl! functional in the sense it creates the 9speaka1les,9 which co ers all the Mantras and words spoken, !et to 1e spoken, not known to ha e 1een spoken... .rdhachandra is 3s ara Tatt a, 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 3s ara Tatt a. 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, lo er,

grandmother, office worker, home maker, food shopper, soccer mom.... The Saktis with man! portfolios in descending hierarchical order are <nman., Saman., '!.pik. or '!.pini, .n-ani, Mah.n.da, &.da, &irodhini, .rdhachandra, #indu, Ma0k.ra, <0k.ra, .0k.ra. Sakti is )ula, which is M.tr, M.na, and Me!a *)nower, )nowing, and the )nown % $ram.ta, $ram.na and $rame!a, and Si a is .kula *not Sakti,. $rapanchasara Tantra sa!s $ara1indu splits into two parts: the right side is #indu *male, $urusa or 6am, and the left is 'isarga *female, $rakrti or Sah. The union of #indu and 'isarga is 6amsah which is the uni erse. .nother iew of #indu and &ada. &.da, su1-ect to :unas, exists in three states: &i1odhika or 1odhini, &.da, and #indu 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, Si atatt a00sphere of knowledge presided o er 1! Si a Cnana Sakti; $ure Ma!a *Suddha Maa!a, according to Tamil Lexicon of Madras <ni ersit!. #indu in its supreme state is the nucleus of the uni erse *Singularit!,, from which e er!thing proceeds. +ompare it to the nucleus of the cell. "hen the cell and its nucleus undergo apoptosis, the! degenerate and 1ecome mush!, waiting for sca enger cells to remo e them. Likewise when the cere1ral0dwelling Supreme #indu undergoes 9apoptosis or l!sis % Sanskrit La!a9 it 1ecomes the *testicular, semen or *o arian, o um at a lower le el of existence. /on4t expect a scientist to pro e or dispro e such a h!pothesis. #indu as a point and semen ha e creati e potentialities; the former is at a cosmic le el; the latter at microcosmic le el. :urus are of the opinion that (a-as :una *motion, passion, makes the #indu degenerate into sperm or o um. The .potheosis of #indu undergoes apoptosis. *E er! cell has a lifespan; it has to die its programmed death; otherwise, the cells accumulate and gi e rise to a tumor, cancer, leukemia or malignant growth. .poptosis is programmed cell suicide; if this happens too efficientl!, there is gra e cell damage leading to neurodegenerati e diseases like .lGheimer, 6untington and $arkinson. &ormal 1od! has a 1alance 1etween d!ing cells and new cells. "hen the cells degenerate 1ut not renewed or remo ed, the de1ris accumulates and compromises its function., (rdhvaret4s5 )(rdhva 6 reta* = )ascending 6 stream* 'ital fluid, according to 6indu 1elief, exists in a su1tle state throughout the 1od!. Sukra % "hite, Sil er, 'ital fluid, Essence, Semen. 5ogis are said to ha e 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 ).mes ara *Si a, 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 indi idual 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 conser ed or allowed to trickle down to Manipura +hakra * ia the upper +hakras,, wherein it is used for digesti e process. The!, who conser e this .m1rosial flow and pre ent its descent, en-o! ph!sical, mental and spiritual health. This sexual

analog! is parla!ed to gi e us an idea of the #liss that the 5ogi en-o!s uniting *5oga, with the <ni ersal Soul. "hen sexual urge finds expression, the su1tle su1stance gathers at the gonads and prostate and assumes a gross form as opposed to the su1tle form of existence throughout the 1od!. To rise to the le el of <rdh aretas is to pre ent emission and facilitate rea1sorption into the 1od! of the stored seeds for in the perfected one it remains su1tle for e er with atroph! of the gonads and in olution of phallus 00 signs of <rdh aretas. #ecause of the su1tle nature of Sukra and its per asion throughout the chaste 1od! in <rdh aretas and lack of it in the gonadal and prostatic fluid, he smells like a lotus. *2n the other hand, ordinar! mortals *men, smell like goats for o1 ious reasons., 3n perfect ones, the seminal energ! rises to 1ecome the nectar *.mrta, of Si a Sakti, according to Tantric Texts. This diffuse radiant energ! *Te-as, circulating in the 1od! of the perfected ones, it is said, the!, when cut, 1leed not 1lood 1ut Te-as in the form of semen. This ascent of conser ed energ! is called <rdh aretas. The message is orgasm is for the flesh, 1eatitude is for the spirit; 1etween the two, 1eatitude is superior and eternal. $h!sical union is a weak emulation of union of Si a and Sakti. The :urus recommend prolonging the sexual act without e-aculation; thus conser ation of the seed is maintained. Some of the modern pseudo0:urus of the East and the "est ha e used this kind of information to 1uild a clientele with a promise to transform one into a marathon lo e0machine. .n unpro en thought: Since !ogis sit in Lotus and other positions o er long periods, the! compress the 1lood suppl! to the testicles for hours on end. 2 er man! !ears of this practice, m! suspicion is that the testicles atroph!. 2ne can a oid this pro1lem 1! proper sitting. #ic!clists sometimes de elop num1ness of perineum after prolonged riding and pressure on the ner es in the perineum. Some feel that the 1lood suppl! to the testicles is compromised, resulting in low sperm count. #! su1limating and conser ing sexual energ!, it is said that the ital fluid rises to Sahasrara, 1ecomes Soma, the nectar of immortalit! and spreads through the l!mphatic s!stem e entuall! finding its wa! to the 1rain where it 1ecomes 2-as and Te-as *'igor and splendor,, which are essential for o1taining Superconsciousness. Ma!a, 1orn of #indu, is identified as .suddha #indu; hence, there is no confusion, when one passage reads that #indu is the cause of Tatt as and another passage sa!s that Ma!a is the cause of Tatt as. Mular sa!s Ma!a arose out of 3ccha Sakti and Ma!a in union with #indu *!es, ga e rise to Suddha, .suddha, and $rakriti Tatt as00'erse BAA. *The su1strate is #indu and the su1stance IproductJ is Ma!a., Suddha Tatt as: =0@ *@, 7. Siva "attva, 8. Sa!ti "attva, 9. Sadasiva "attva, :. Isvara or Isa"attva, ;. Suddha 2idya "attva)m*.

"he %ive gods, Brahma, 2ishnu, 'udra Siva, Sadasiva, and Mahesvara were .orn when Anava Sa!ti united with Bindu. Suddha.suddha Tatt as: ?0=K *L, <. 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. A. Kalaa5 varia.le a$titude o% the soul to s$iritual !nowledge. 7B. 2idya5 Soul>s a.ility 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 Tatt as: =B0B? *KH, 79. Pra!rti"attva, 7:. Buddhi, 7;. Aham!ara 7<. Manas, 7=. hearing, 7@. tactile sense, 7A. vision and color, 8B. tasting, 87. smell 88. s$eech, 89. gras$, 8:. am.ulation, 8;. evacuation, 8<. $rocreation, 8=. sound, 8@. $al$ation, 8A. %orm, 9B. taste, 97. odor, 98. ether, 99. air, 9:. %ire, 9;. water, 9<. earth. See %ile "A""2AS 9<.htm %or details.

939 and 9This9 *.ham and 3dam, are as old as creation. Si a said 939 and Sakti kept silent and let 6im ha e it his wa!. *This silence, according to the modern ps!chologists, is 4Self0Silencing4,. Sakti is the mirror for Si a4s experience of 3 *.ham, according to "oodroffe. 3t is like the reflection of $urusa on $rakrti. Si a and Sakti were one entit! like two cot!ledons in a pea; that unitar! existence had no need for an! consideration other than 939; now a whole slew of #eings and entities *3dam, This, come into existence. *Two cot!ledons: The two cot!ledons inside the skin are so close together that the! look as one., .s the two cot!ledons *$urusa0$rakriti or Si a0Sakti, are co ered 1! the skin, the #indu is encircled 1! Ma!a. Skin % Ma!a. 2nce Si a Tatt a transforms into Sakti Tatt a, the 4self0silencing4 of Sakti goes out the window with >.ada .ing .ada .oom4 and a whole slew of entities come into 1eing: Suddha Tatt as, Suddha0.suddha Tatt a, and .suddha Tatt as. .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 Tatt as. 3t was like father0son lineage going from Si a Tatt a 1egetting Sakti Tatt a, the latter to Sadasi a Tatt a, the latter to 3s ara Tatt a, and the latter to 'id!a Tatt a. There are now too man! entities for Si a to sta! as 930.6.M.M Si a was $ure +onsciousness when 6e was a pea in the pod with Sakti. &ow transformation is taking place. This is a step0down transformation with e er! new entit!; a step0down alwa!s means the splendor and Superconsciousness of Si a are diluted in the resulting #eings and entities, as step0down goes further down. &ow not onl! we ha e man! of 9This03/.M,9 1ut less potent ones. . world of changes has taken place. Si a and Sakti in a pod were unitar! and therefore .d aita 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 ha e man! of 9This03/.M.9 &ow we ha e 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 uni erse. (emem1er the pea in the $od. The pea of Si a0Sakti en-o!ed $ure +onsciousness, 1ut the cot!ledons4 sheath, Ma!a, 1reaks down re ealing the cot!ledons which in turn 1lossom out as entities, causing the unitar! +onsciousness of Si a0Sakti 1ecome man!; now we ha e two entities: 939 and 9This.9 That is dualism, the result of e olution of Si a0sakti from &ishkala state from 939 to 939 and 9This900the Sakala state. &ishkala state has no parts; Si a0Sakti is one unitar! existence; when Si asakti manifested the B? Tatt as, it 1ecame man! parts *Sakala,. 3n the whole uni erse, 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 uni erse: ,e, She and It * , , ,. +onsciousness is the important factor, when it comes to people too. $eople are endowed with Satt a, (a-as and Tamas. Satt a is irtue and goodness; (a-as, motion and passion; and Tamas, darkness and ignorance. "hen Satt a is in large Fuantit!, the person is closer to superconsciousness. (a-as has the directional and or suppressi e effect on Satt a 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 wheels00Satt a and Tamas00 follow the direction of the front wheel. :o to The #ig "heel of #rahman Suddha Tatt as contain Saktis as follows: <nmani in Si a Tatt a, Samani in Sakti Tatt a, &adanta in Sadasi a Tatt a, #indu in 3s ara Tatt a. The descending hierarch! of the se en saktis is as follows: (nmani, Samani, 2ya$i!a, 0adanta or Mahanada, 0ada, Bodhini, Bindu. <nmani state *memor! aid: <n N Man! % not man!, is without kalas or parts; it is &irguna state *no attri1utes,; it is unitar! and indi isi1le. <nmani is not different from Turi!a state, the fourth state of consciousness. :o to $2T$2<((3 2&E and find write0up on Turi!a. Samani state has parts or kalOs. 3n )undalini planes, these saktis exist 1etween .-na and Sahasrara +hakras. 5ou ma! notice that this hierarch! demonstrates progressi e degradation *dilution, of $ure +onsciousness from Si a Tatt a to 'id!a Tatt a *Suddha Tatt as,. 3n Sahasrara +hakra, Supreme #indu $arasi a keeps his a1ode. This descent of the saktis from <nmani to #indu goes 1! the name 'iloma, re erse or descending order, while the ascending order from Muladhara to #indu * )ali )undalini, at .-na is called .nuloma order *e olution, srsti, forward mo ement, or lower order,. 'iloma is descent from P to ., while .nuloma is ascent from . to P. 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; Ci a is .tma with 1od! etc., <p.di *attri1ute or limitation,. 'iloma is path of return of the Jiva or in olution from lower status to a higher status. "oodroffe sa!s 'iloma is reading alpha1ets from P to ., while .nuloma is reading it from . to P. 'iloma is &i rtti, cessation and in olution, to a higher state, while .nuloma is Srsti, creation and forward mo ement. The words are decepti e in their meaning: in olution means rise and return of Ci a to its original Superconscious state, while srsti or creation and e olution is downward mo ement of Ci a from its original state. "e are all fallen 1eings and that is e olution or .nuloma00remem1er our consciousness is not eFual to Si a4s $ure +onsciousness or <ni ersal +onsciousness,; we ha e to return to our source and that is in olution. 2ur fallen state can 1e compared to that of a lapidar! who morphed to a Fuarrier, whose precision cutting is not a compelling asset for his stones go to 1uild roads, while Lapidar!4s stones *diamonds, glitter on the rich and the famous ; 1oth are stone cutters of different sort. The descent and the ascent meet at .-na +hakra *point on the forehead, gla1ella,, the point at which descending 'iloma order meets ascending .nuloma order. The letter 9P9 is superconscious state or Si a Tatt a of $ure +onsciousness which descends to Suddha 'id!a Tatt a of less perfect +onsciousness or 9P9 descending through 5, Q, " , so on. The . in Muladhara +hakra ascends ia #, +, /, and E

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 <nmani is &ot Man!; no parts. <nmani: <n N Mana % &o Manas or mind. <nmani is united or whole with no parts and so it is <& N M.&5 (nmani is Si apada, 1e!ond ).la *Time, and )al. *parts; without )al. % undi ided,. &ir ana Sakti is <nmani. "hen <nmani is disunited from Manas and de oid of all attachment to all worldl! things, it 1ecomes (nmani7. 6a ing reached <nmani, one does not return. Samani: mnemonic and meaning: Mnemonic for Samani % So Man!. Samani Samani has se en )al.s *3nner Force, displa!s of power,: Sar a-na, Sar ag., /urg., Sa arn., Sphrhan., .mrt., .mrta0Sam1ha ., 2ya$ini Samani has man! names depending on the actions: '!apini, .n-ani T.TT'.S0B? 2iloma Sa!tis a.ide in Suddha "attvas. 2iloma Sa!tis, ($$er 1ha!ras )2isuddha 1ha!ra, A/na 1ha!ra and Saharara 1ha!ra*5 their relationshi$. .1o e 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 a1o e the .-na +hakra. The 'rttis *Moral Rualities, of Lalan. +hakra are mostl! good; those of the S adhistana and Manipura +hakras are all 1ad; those of the .n.hata lotus +hakra are mixed; those of Soma +hakra are good. .s !ou ma! notice the moral Fualities rise as one goes up the +hakras and as one adopts higher principles. 3n the =K0petalled .d!a Sakti +hakra in the $ericarp of Sahasrara +hakra, Sakti also known as ).makal. a1ides. +ausal #od! of the em1odied soul * )arana Sarira of Ci a, resides 1etween the .-na +hakra and the Sahasrara +hakra. That space is the a1ode of 'iloma Saktis descending from <nmani to #indu. See the diagram 1elow0 2iloma Anuloma. Saktis from =K to ? are the se en creati e. These Saktis correspond to Suddha Tatt as. T.TT'.S0B?. Bindu< is in Isvara "attva# Bodini=, 0ada@, 0adantaA are in Sada!hya or Sadasiva "attva# 2ya$i!a7B and Samani77 are in Sa!ti "attva# (nmani78 is in Siva "attva.

Sam1hu is at the head of lineage of Sadasi a, 3sa, (udra, 'ishnu and #rahma. "his section $resents "irumular>s view o% Bindu. 2erses 7A89

7A89. .t the dawn of creation, )undalini rose from #indu *$ara1indu,. )udilai *)undalini, ga e rise to 'ainda am, the nine gods, #rahma and the rest, their Saktis, the )aranas, the )alais and 'aikari. The nine deities are )undalini, )udilai, Tatparai, 'agesi, Sadasi a, #rahma, 'ishnu, (udra, and Mahes ara. )aranas are #uddhi, Manas, +itta and .hamkara. The )ala Tatt as are )aala, &i!ati, )ala, 'id!a, (aga and $urusa. 'aikari is actuall! articulated speech sound; here it stands for unmanifested sound. 'ainda am, according to Tamil Lexicon is Ma!a, the material cause of the uni erse and its Suddha Tatt as. T.TT'.S0B?; Sa1da or Sound. 6ere Suddha Tatt as are the highest Tatt as, which include all the di inities 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 se en Suddha0.suddha Tatt as, the second tier of Tatt as 1elow the Suddha Tatt as; the third tier is called .suddha Tatt as. )alai. a specific power of an! of the superior deities as manifested in an a ataram 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 se en kinds of itti!a0tattu am, *'id!a Tatt as or Suddha0 .suddha Tatt as,. 'id!a Tatt a ena1les the soul to discriminate *knowledge from ignorance,. Tamil Lexicon. Su1di isions of )ala or )alai. )alai is the energ! of Si a that remo es the 1ondage, takes the soul along the path to li1eration, confers spiritual knowledge, remo es all agitation and dou1ts and confers peace. This linear process, Si a applies, to the full! ripened souls, meaning that the souls ha e undergone 3ru inaioppu, Malaprapakam and Saktinipatam. The e entual step is 2ddukam, in olution into Si a. $rimer in Sai a Siddhanta =. &i irrti )ala: Sphere of action for the Energ! of Si a which emancipates the soul from 1ondage. "hen the soul reaches the sphere of #indu, &i irrti )ala erases all dou1ts of the soul. K. $ratista )ala: Sphere of action of the Energ! of Si a, which lead the soul to the li1erated state. B. 'id!a )ala: the Energ! of Si a which gi es the li1erated souls knowledge through actual realiGation of se en 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 lo e,; $urusa or $urutam, Sakalar class soul; MO!ai: the progenitor of Tatt as.

H. SOnti )ala: Sphere of action for the Energ! of Si a which calms down all the tur1ulent elements in full! ripened souls, one of panca0kalai. @. SOnti!atita )ala: Sphere of action for the Energ! of Si a 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 uni erse and the performer of the fi e acts: creation, maintenance, destruction, o1scuration and .nugraha *:race,. #i-a, the causal seed, emanated from #indu, gi ing rise to this uni erse and the world. The fi e 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 Si a and Sakti a1iding inside. The! grant sal ation. 'erse =AKH Tirumantiram. #indu e ol es into @ times fi e *K@, modifications. &.da e ol es into KH modifications. Si a and Sakti remain without modification and !et act on #indu and &ada. $ara #indu Tatt a undergo K@ plus ten modifications and in all B@ in num1er. K@ e olutes of #indu are the A 'ainda ams =0A as listed in 'erse =AKB, the @ Saktis of fi e gods=S0=H *Sadasi a, #rahma, 'ishnu, (udra, and Mahes ara,, @ )ala Tatt as=@0=A, 'aikari, the articulated sound, &i!ati Tatt a e olutes of &adaKS0K@ *).la, 'id!a, (.ga, $urusha, and M.!.,. $ara #indu % #indu and &ada. The @ Suddha Tatt as are Si a, Sakti, Sadasi a, 3s ara and Suddha 'id!a. T.TT'.S0B? =AK@. $ara#indu is the cause of all these disparate Tatt as. #indu e ol es into 'agesi, Tatparai, )udilai and )undlini. =AK?. .<M a1ide in the the )alas &i rrti and the rest. #indu gi es rise to the )aranas that include mind, the internal intellectual organs and the &ada. The fi e )al.s of Si a are &i rrti )ala=, $ratista )al.K, 'id!a )al.B, S.nti )al.H, S.nt!atita )al.@. Bindu has %ive KalAs or $owers: 0ivrtti, PratistA, 2idyA, and SAnti and SAntyatita. .nother source tells that the )alas are $3t., S et., .run. and .sit.. These )al.s are present in the 1od! and a guru can locate them for the pupil. 0ivrrti Kalai= CDEDFGHDIJK. 3t is the sphere of action of the Energ! of Si a which emancipates the soul from 1ondage. 3ts origin is $rith i *Earth, Tatt a.

Piratitta Kalai = LDMHDNOPIJK. Si a Sakti takes the Ci ama *the indi idual soul, to Mukti or li1eration. 2ittiyA Kalai = EDGHDQPIJK. 3t is the Energ! of Si a which gi es the li1erated souls, knowledge through actual realiGation of se en kinds: )OlaL, &i!ati>, )alOA, 'id!a=S, (Oga== $urusa=K and Ma!ai.. SAnti Kalai = RPSHDIJK. 3t is the Sphere of action of Si a which calms down all the tur1ulent elements in full! ripe souls. SantiyatIta Kalai RPSHDQHTHIJK. 3t is the Sphere of action of Si a where1! Si a remo es all afflictions in the realiGed and tranFuil soul who has experiential Spiritual )nowledge and who relinFuished desire and a ersion. More information on the )al.s of #indu. From &i rrti, to $ratishta, to 'id!a, to Santa and S.ntatita )al.s there is an ascent. Santatita )ala transcends all )al.s and is $arama Si a 6imself. The! depict the Tatt as as the! ascend from inconscient Tatt a Earth Tatt a to Si a Tatt a, the <ni ersal +onsciousness. A5 0ivrrti )al. is the working principle in EarthB? Tatt a, the last )al.. Earth is where )undali comes to rest after e olution and descent of all Tatt as. The next step is re ersal, &i rrti, in olution or ascent of all Tatt as 1ack to Si a Tatt a. 3t is like going from P to ., . 1eing the Earth Tatt a, which has no consciousness while P *Si a Tatt a, has the Most +onsciousness. &i rrti )ala contains =? #hu anas. The lowest point of this )al. is called ).l.gni (udra #hu ana. B5 PratistA is the #asis, Force or 3nner Framework, that supplies Tatt as from $rakrti=B to "aterB@ on which the 2uter $h!sical <ni erse is 1uilt. *$rakrti Tatt a=B, #uddhi=H, .hamkara=@, Manas=?, hearing=L tactile sense=>, ision and color=A, tastingKS, smellK=, speechKK, graspKB, am1ulationKH, e acuationK@, procreationK?, soundKL, palpationK>, formKA, tasteBS, odorB=, etherBK, airBB, fireBH, waterB@., $ratista )al. contains @? #hu anas. +: 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 Tatt as and has @ )ancukas ranging from MO!.?, )OlaL, &i!ati>, )alOA, 'id!a=S, (Oga==, $urusa=K. These are related to '.ma, Ca!estha, and (audri Saktis. MAyA< is the source of @ )ancukas *L0==, and the limiting principle of the /i ine. )ashmir Sai ism sa!s MO!.? puts a limitation on the infiniteness of the experience of Si aness 1! the indi idual soul so that the indi idual soul forgets its organic connection with Si a and thinks that it *the soul, and other distal Tatt as or o1-ects are different from Si a. The fi e )ancukas *L0==, are the strait-acket of Ma!a, which se erel! dum1s down the indi idual soul, though identical with Si a. Si a Tatt a0+onsciousness is $ure /iamond, while human consciousness is ordinar! car1on; /iamond is the 6ighest Form of +ar1on. Ma!a Tatt a is the repositor! of .na a and Ma!a *Ma!i!a, Malas. 'id!a )al. contains K> #hu an.s.

/: 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 Sad id!a@, 3s araH, Sadasi aB, SaktiK Tatt as. Santa )al.s contain => #hu anas. E: Santyatita KalA: 9S.nt!atita )al. is Si a7 Sakti and annihilates dualit! and 1estows 1liss9. 2ne source tells that #indu has two parts: Transcendental and creati e. +reati e lower part is in ol ed with e olution of Tatt as. .1hina a :upta sa!s that there are ==> #hu anas or planes of existence. )al. /iksa is 1ased on the Tatt as in ol ed in $ra rtti and &i rtti, e olution and in olution of the soul. &i rtti )ala is 1etween the feet and the knees, $ratistha )ala from the knees to na el, 'id!a )ala from the na el 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 in olution 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 fi e elements are associated with anatomical 1od!: Earth from feet to knees, "ater from knees to na el, Fire from na el 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 le el and Spirit at the crown le el. For us to in olute 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 &ir ana, a1solute extinction of all desires and passions and attainment of perfect 1eatitude., =AKL $ar.paran is the End and the #eginning. 6e contains all in 6im; 6e per ades in all things. 6e is the +ause and 6e is the Effect. 6e is engaged in fi e acts: +reation, $reser ation, /estruction, 'eiling and :race. 6ere the #indu is portra!ed as the causalit! of fi e 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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