In Śaiva rituals, immense emphasis is given to self-purification prior to the commencement of any pūjā or homa. As dictated by the Vedas and Upaniṣats, you are the absolute reality, which is denoted as Lord Śiva in Śaivism. The utmost important criterion in Śaiva tantra is to perform procedures to transform your being into Śiva.
One component of this is ātmaśuddhi (purification of the ātma). This may be a misnomer because the ātma needs no purification. It is rather us who elevate and energize our being in a way where we function from the pure ātmic consciousness, which is Śiva.
In fact, in tantra, you cannot perform a ritual to a deity without transforming yourself into the deity.
यत् देवं अर्चयेत् त्वात् तद् देवं आत्म भावन
yat devaṃ arcayet tvāt tad devaṃ ātma bhāvana
Meaning: Whichever deity one worships, he must transform into the deity
It is like removing mud from water so that we can perceive the sight of the moon as a reflection more clearly. The moon, equated to ātma here, is ever pure and undisturbed.
Absolute Purity Is Verily Śivam
Śivam is that which is beyond purity and impurity. The paramount of absolute purity is the state of Śiva, as evidenced by the paddhati śloka
शुद्धत्वात् शिवम् इत्युक्तम्
śuddhatvāt śivam ityuktam
How do we perform Ātma Śuddhi as per Śaiva Tantra?
Ātma Śuddhi is classified into two:
- Jīva (individualized soul) Śuddhi
- Deha (body) Śuddhi
Deha Śuddhi is further classified into two:
1. sthūla deha śuddhi (physical body)
2. sūkṣma deha śuddhi (subtle body).
Let us see the step by step method as per Tantra.
Quoting Somaśambhu Paddhati:
तत्र पूर्वम् करन्यासम् विधाय
tatra pūrvam karanyāsam vidhāya
We first perform the karanyāsa (energizing the hands to embody Paramaśiva). We do not perform aṅganyāsa here (energizing the body into that of Paramaśiva). Nyāsa, as per Śaivism, is done by energizing our hands and body with the vibrations (mantras) that make Śiva's body - the saṃhitā mantras.
Next,
प्राणायामत् त्रयम् कृत्व
prāṇāyāmat trayam kṛtva
We perform prāṇāyāma as per Śaiva tantra thrice. This is like a trial step. Why? Because we will be using prāṇāyāma extensively to perform this ātma śuddhi in the upcoming steps. So we do a warm up here.
Next, we start with Jīva śuddhi. We have to first meditate on the suṣumnā nāḍī.
Article: Prāṇāyāma As Per Tantra
Suṣumnā nāḍī dhyānam:
पादाङ्गुष्ठद्वयाद् आरभ्य यावद्वस्ति तावद्विरूपाम् ऊर्ध्वं ब्रह्मबिलान्तं एकरूपाम् हृत्कण्ठतालुभ्रूमध्यब्रम्हरन्ध्रेषु इडापिङ्गलाभ्याम् संयुक्ताम् अधोमुख पद्ममुकुलयुक्ताम् सुषिररूपाम् सुषुम्नाम् सञ्चिन्त्य
pādāṅguṣṭhadvayād ārabhya yāvadvasti tāvadvirūpām ūrdhvaṃ brahmabilāntaṃ ekarūpām hṛtkaṇṭhatālubhrūmadhyabramharandhreṣu iḍāpiṅgalābhyām saṃyuktām adhomukha padmamukulayuktām suṣirarūpām suṣumnām sañcintya
Visualize the Suṣumnā Nāḍī channels starting from both big toes ( pādāṅguṣṭhadvayād ārabhya ).
These two channels ascend upwards upto the pelvis and merge to form a single channel ( ekarūpām ). This single channel then ascends upto the crown centre at the tip of the head, the fontanelle ( yāvadvasti tāvadvirūpām ūrdhvaṃ brahmabilāntaṃ )
The 7 cakra-s are located within this suṣumnā nāḍī
The Iḍā and Piṅgalā Nāḍīs then intertwine with each other. The intersections between the Iḍā and Piṅgalā on the Suṣumnā happen at 5 places:
hṛtkaṇṭhatālubhrūmadhyabramharandhreṣu iḍāpiṅgalābhyām saṃyuktām:
hṛt: Heart center
kaṇṭha: Throat
tālu: Palate
bhrūmadhya: Center of eyebrows
bramharandhreṣu: At the crown center
This describes the five intersection points of the Iḍā and Piṅgalā Nāḍīs with the Suṣumnā Nāḍī in the body. These 5 points are referred to as granthi-s ( knots ). They are like knots which prevent the free flow of prāṇa along the Suṣumnā Nāḍī. We have to 'un-knot' and loosen the pathway.
The Suṣumnā Nāḍī is also hollow ( suṣirarūpām ).
तस्यैव अन्तर्बहिः स्रवदमृतधारां परमव्योमरूपिणीं शक्तिं विभाव्य
tasyā eva antar-bahiḥ sravad-amṛta-dhārāṁ paramavyomarūpiṇīṁ śaktiṁ vibhāvya
tasyā eva antar-bahiḥ sravad-amṛta-dhārāṁ:
Visualize streams of nectar abudantly flowing within and outside the Suṣumnā Nāḍī, fulling drenching it inside and out. (tasyā eva antar-bahiḥ sravad-amṛta-dhārāṁ )
paramavyomarūpiṇīṁ śaktiṁ vibhāvya:
Visualize Devi Parāśakti, in the form of the supreme power synonymous to the limitless sky, within the Suṣumnā Nāḍī. She appears within the nāḍī, in the midst of the flowing nectar as the supreme power which is synonymous to the limitless sky.
Next, remember the 5 points where the Iḍā and Piṅgalā intersect? These are referred to as the granthi-s. Visualise an upside down lotus bud, each at these 5 points.
madhye huṃkāraṃ jvalantaṃ sañcintya pūrakaṃ kumbhakaṃ ca kṛtvā huṃkāre cittaṃ niveśya vāyum ūrdhvaṃ virecayan hum phaṭ iti santata-uccāraṇena padma mukulān ūrdhvamukhān bhinnagranthīṃś ca vidhāya pratinivṛtya dakṣiṇanāḍyā virecayet
madhye huṃkāraṃ jvalantaṃ sañcintya
Visualize the sound Hūṃ (Huṃkāra - the śikhā mantra), like a blazing bīja mantra, within the nectar contained inside the suṣumnā nāḍī. It is like a raft or a boat floating in the ocean of nectar. This Huṃkāra lies on the paramavyoma śakti.
So there are 3 dhyāna you have to do:
- Suṣumnā nāḍī dhyānam
- Paramavyoma rūpiṇī dhyānam
- Huṃkāra dhyānam
After these 3 dhyāna, we start the actual kriyā. We are going to now use life-force ( prāṇa ) to hit the lotus so it blooms and faces upwards.
pūrakaṃ kumbhakaṃ ca kṛtva | vāyūṃ ūrdhvaṃ pravartayan |
pūrakaṃ kumbhakaṃ ca kṛtva
As how we do in prāṇāyama, we inhale and hold the breath.
vāyūṃ ūrdhvaṃ pravartayan
Then, we use the retained air to hit the downward facing lotus buds. Like a stream of wind, the air will ascend and hit open the lotus buds so they face upwards and bloom!
hum phaṭ iti santata-uccāraṇena
Visualize the moving stream of forceful air hitting open the lotus buds with the sound Hum Phaṭ.
ūrdhvamukhān bhinnagranthīṃś ca vidhāya
The lotus buds get inverted to face upwards and open, at all the 5 granthi-s.
dakṣiṇanāḍyā virecayet
The air then leaves the body through the right nostril, as in prāṇāyama.
So we have loosened the knots ( granthi-s ) using the life force. Why do we do this? It is to facilitate the flow of the soul.
पुनः पूरक वायुना संहृत चैतन्यं हृत् कमलाश्रितं स्फुरत्तारका कारं सान्तबीजमयं जीव हुंकार शिखान्तस्थं पुर्यष्टकावच्छिन्नं पुरुषं सूक्ष्मं बिन्दुभूतं एकाकिनं निरामयं ध्यात्वा कुम्भकं कृत्वा वायुमूर्ध्वं प्रवर्तयन् संहारमुद्रया आदाय ब्रह्मादिकारणत्यागक्रमेण एकेनोद्घातेन
ॐ हूं हां हं हां हूं आत्मने नमः
इति भोग्यकर्मोपभोगार्थं द्वादशान्ते शिवे संयोजयेत्
punaḥ pūraka vāyunā saṃhṛta caitanyaṃ hṛt kamalāśritaṃ sphurattārakā kāraṃ sāntabījamayaṃ jīvaṃ huṃkāra śikhāntasthaṃ puryaṣṭakāvacchinnaṃ puruṣaṃ sūkṣmaṃ bindubhūtaṃ ekākinam nirāmayaṃ dhyātvā kumbhakaṃ kṛtvā vāyumūrdhvaṃ pravartayan saṃhāramudrayā ādāya brahmādikāraṇatyāgakrameṇa ekenodghātena
oṃ huuṃ hāṃ haṃ hāṃ huuṃ ātmane namaḥ
iti bhogyakarmopabhogārthaṃ dvādaśānte śive saṃyojayet
Now, we are going to place the individual soul at the dvādaśānta (the seat of absolute reality, Sadāśiva in Śaiva tantra ). The dvādaśānta is 12 aṅgulas above the crown center). We are only placing the individual soul temporarily at the dvādaśānta.
Before parceling the soul, we envelope it properly with care. How do we do this? We envelope the soul with the bīja mantras.
First, inhale (pūraka). Visualize the jīva (individual soul) in the form of the bīja mantra "haṃ" (हं), covered by the hṛdaya bīja mantra "hāṃ" (हां), which is further enveloped by the śikhā bīja "hūṃ" (हूं), forming the sequence:
“oṃ hūṃ hāṃ haṃ hāṃ hūṃ ātmane namaḥ”
So imagine the soul in the middle as haṃ, being sandwiched by hāṃ on both sides. This is further sandwiched by hūṃ on both sides.
We have carefully parceled the soul with several layers of bīja mantras.
Now, holding your breath ( kumbhaka), visualize yourself using the stream of air to push the enveloped soul upwards. The route is now clearer (with the opening of the lotus, signifying the loosening of the knots or granthi-s). So you very easily push the soul up to the dvādaśānta.
hūṃkāre cittaṃ niveśya
By keeping in mind, focusing on hūṃ
recite the mantra ,
“oṃ hūṃ hāṃ haṃ hāṃ hūṃ ātmane namaḥ”
bhogyakarmopabhogārthaṃ dvādaśānte śive saṃyojayet
We send the soul to the dvādaśānta where it completely merges with Śiva.
एवं बीजवृत्त्या शिवेलीनः सूक्ष्मदेहशुद्धये प्रातिलोम्येन स्वेषु स्वेषु कारणेषु तत्त्वानि बिन्दुपर्यन्तं लयं नयेत् तद्यथा:-
evaṁ bījavṛttyā śivelīnaḥ sūkṣmadehaśuddhaye prātilomyena sveṣu sveṣu kāraṇeṣu tattvāni bindu-paryantaṃ layaṃ nayet tadyathā:-
evaṁ bījavṛttyā śivelīnaḥ
The soul is temporarily merged with Śiva through the bīja mantra. We temporarily put the soul at the dvādaśānta because we want to perform bhūta śuddhi (cleansing of the physical body made of 5 elements).
sūkṣmadehaśuddhaye
For the purpose of purification of the sūkṣma deha
prātilomyena
In reverse order
sveṣu sveṣu kāraṇeṣu
Into their respective causes
tattvāni bindu-paryantaṃ
Dissolving the elements back to the source
layaṃ nayet tadyathā
Lead to dissolution
As per the śloka above, we are to perform the deha śuddhi by dissolving some tattva-s in reverse order back to their source. What does this mean? This is an application of the Vedas. For that, we have to look at the corresponding references from the Vedas:
एतस्मादात्मन आकाशः सम्भूतः | आकासाद्वायुः | वायोरग्निः | अग्नेरापः |अद्भ्यः पृथिवी
etasmādātmana ākāśaḥ sambhūtaḥ | ākāsādvāyuḥ | vāyoragniḥ agnerāpaḥ |adbhyaḥ pṛthivī
This principle is well explained in the Sūrya Upaniṣat, where Lord Sūrya is seen as the absolute reality. The same absolute reality is seen as Sadāśiva in śaiva tantra. In fact, Lord Surya is worshiped as śivasūrya in tantra. Bhūta śuddhi implements this truth.
Video: Sūrya Upaniṣat recitation by a 4 year old Shambu, my youngest student.आदित्योऽन्तःकरण-मनो-बुद्धि-चित्त-अहंकाराः आदित्यो वै व्यानस्समानोदानोऽपानः प्राणः आदित्यो वै श्रोत्रत्वक्चक्षुरसनघ्राणाः आदित्यो वै वाक्पाणिपादपायूपस्थाः आदित्यो वै शब्दस्पर्शरूपरसगंधाः आदित्यो वै वचनदानगमनविसर्गानंदाः आनन्दमयो विज्ञायमयो विज्ञनघन आदित्यः
ādityo'ntaḥkaraṇa-mano-buddhi-citta-ahaṁkārāḥ ādityo vai vyānas-samāno-dāno'pānaḥ prāṇaḥ ādityo vai śrotra-tvaca-cakṣur-asana-ghrāṇāḥ ādityo vai vāk-pāṇi-pāda-pāyu-upasthāḥ ādityo vai śabda-sparśa-rūpa-rasa-gandhāḥ ādityo vai vacana-dāna-gamana-visargānandāḥ ānandamayo vijñānamayo vijñānaghana ādityaḥ
ādityo'ntaḥkaraṇa-mano-buddhi-citta-ahaṁkārāḥ
- The Sun, representing the illumined intellect, is the basis of our inner self (antaḥkaraṇa), the mind (manaḥ), intellect (buddhi), consciousness (citta), and ego (ahaṃkāra).
ādityo vai vyānas-samāno-dāno'pānaḥ prāṇaḥ
- Verily (vai), the Sun (ādityaḥ) is the basis of the five vital life-breaths - vyāna, samāna, udāna, apāna, and prāṇa.
ādityo vai śrotra-tvaca-cakṣur-asana-ghrāṇāḥ
- The Sun is the basis of our five organs of perception or cognition: hearing (śrotra), touch (tvaca), sight (cakṣuḥ), taste (rasanā), and smell (ghrāṇa).
ādityo vai vāk-pāṇi-pāda-pāyu-upasthāḥ
- The Sun is also the basis of our five organs of action: speech (vāk), hands (pāṇi), feet (pāda), excretory organ (pāyu), and organs of generation (upastha).
ādityo vai śabda-sparśa-rūpa-rasa-gandhāḥ
- Verily (vai), the Sun powers our five abilities of perceiving sound (śabda), touch (sparśa), sight (rūpa), taste (rasa), and smell (gandha).
ādityo vai vacana-dāna-gamana-visargānandāḥ
- The Sun is the basis of the joy (ānanda) we experience during chanting (vacana) and during the pauses (visarga) in the flow (gamana) of the chant.
ānandamayo vijñānamayo vijñānaghana ādityaḥ
- The Sun is the basis of our intellectual (vijñānamaya) and bliss (ānandamaya) sheaths.]
This truth is applied as tantra, in the next step. This is after using the life-force to turn the lotus' upwards.
गन्धे पृथ्वीं रसे जलं रूपे अग्निं स्पर्शे वायुं शब्दे व्योमः एतास्तन्मात्राः तामसाहंकारे वाक् पाणि पाद पायुपस्थाख्यानि राजसाहंकारे श्रोत्र त्वक् चक्षु जिह्वा घ्राणाख्यानि मनस्च सात्विकाहंकारे स बुद्धौ स गुणेषु गुणतत्त्वं प्रकृतौ सा रागविद्ये च कलायां पुंस्तत्त्वं कालो नियतिः कला च मायायां एवं विलीनानि विभाव्य शुद्धविद्यातत्त्वं ईश्वरतत्त्वे तत् सदाशिवतत्त्वे तत् शक्तितत्त्वे तत् शिव तदपि अक्षुब्धरूपे बिन्दौ विलीनमिति भावयेत्
gandhe pṛthvīṃ rase jalaṃ rūpe agniṃ sparśe vāyuṃ śabde vyomaḥ etās tanmātrāḥ tāmasāhaṅkāre vāk pāṇi pāda pāyupasthākhyāni rājasāhaṅkāre śrotra tvak cakṣu jihvā ghrāṇākhyāni manas ca sāttvikāhaṅkāre sa buddhau sa guṇeṣu guṇatattvaṃ prakṛtau sā rāgavidye ca kalāyāṃ puṃstattvaṃ kālo niyatiḥ kalā ca māyāyāṃ evaṃ vilīnani vibhāvya- śuddhavidyātattvaṃ īśvaratattve tat sadāśivatattve tat śaktitattve tat śiva tad api akṣubdharūpe bindau vilīnam iti bhāvayet
To simpliify the essence of the above śloka:
The definition for 'tattva' is given in the śloka
तस्य भावः तत्त्वम्
( tasya bhāvaḥ tattvam )
A tattva is something which holds a particular aspect/state of an entity. For example, something which has the nature of Śiva is said to possess 'śiva tattva'.
The sūkṣma (subtle) body is closely linked with the 8 tattvas. The sūkṣma deha comprises the tanmātra-s (5 tattva-s) + manas, buddhi, and ahaṅkāra tattva-s.
The purification of sūkṣma deha is done by merging the tattvas, one into another.
We do the dissolution of the tattvas.
In sūkṣma deha śuddhi, we perform dissolution by reverting the gross tattvas to the subtle form. We merge earth tattva into water, which is merged into fire, which is merged into wind, which then goes back to ākāśa and finally to pure śiva tattva.
Sthūla Deha Śuddhi
The sthūla (gross) body comprises the 5 elements (pañcabhūtas).
Purification of the gross body which is linked to the 5 elements (bhūtas) is what we refer to as 'bhūta śuddhi'.
The sthūla deha is actually very closely linked with the sūkṣma deha. For example, the tanmātra-s (smell, taste, form, touch, and sound) are linked to the 5 elements which make the body.
Ether (ākāśa) is perceived with sound (this is why the Vedas, which were downloaded from the ākāśic records, are in the form of sounds - mantra-s). Air can be perceived with sound and touch. Fire can be perceived with sound, touch, and form. Water can be perceived with sound, touch, form, and taste. Finally, earth can be perceived with sound, touch, form, taste, and smell.
So how do we perform the deha śuddhi?
The purification of sūkṣma deha and sthūla deha is done concurrently. They actually reflect one another.
We identify the 5 elements in the form of maṇḍalas which have specific shapes, marks, bīja mantras, color, presiding deity, Mantreśvara, and Kāla (aspect).
Here, we contemplate the elements in the form of maṇḍala-s ( diagrams ) which have specific shapes, marks, bīja mantra-s, color, presiding deity, Mantreśvara, and Kāla. They envelope specific areas of the body. We then use prāṇāyāma to remove all the impurities.
पार्थिवं चतुरश्रं तु हेमाभं वज्रलाञ्चितम्॥ लबीजं ब्रह्म दैवत्यं अजात हृदयात्मकम्। निवृत्याख्य कलोपेतं ह्लामित्युद्घात पञ्चकम्॥
pārthivaṃ caturaśraṃ tu hemābhaṃ vajralāñcitam॥ labījaṃ brahma daivatyaṃ ajāta hṛdayātmakam। nivṛtyākhya kalopetaṃ hlāmityudghāta pañcakam॥
Visualize the earth maṇḍala, square in shape, which is gold in color, and marked with the vajra weapon. It is presided over by the bīja mantra 'lam'. It has the presiding deity Brahmā. It is associated with the aspect of Sadyojāta. It is associated with the hṛdaya mantra. It is associated with the Nivṛtti Kalā. It is raised above 5 times through the recitation of hlām 5 times.
Location?
Localised at the chest or it can be also contemplated upon as pervading the feet up to the knee.
इति पूरक पूर्वं सुषुम्नायां यावद् द्वादशान्तं प्राणवायुं प्रेरयित्वा प्रतिनिवृत्य दक्षिणनाड्या विरेचयेत् इति उद्घात पञ्चकेन गन्ध रस रूप स्पर्श शब्द गुणानुत्सार्य पृथ्वीं स्वविरुद्ध वायुनाभिभूतं तदाकारं भावयेत्
iti pūraka pūrvaṃ suṣumnāyāṃ yāvad dvādaśāntaṃ prāṇavāyuṃ prerayitvā pratinivṛtya dakṣiṇanāḍyā virecayet iti udghāta pañcakena gandha rasa rūpa sparśa śabda guṇānutsārya pṛthvīṃ svaviruddha vāyunābhibhūtaṃ tadākāraṃ bhāvayet
Thus, first inhale (pūraka) and hold. Direct the breath (prāṇavāyu) through the suṣumnā up to the dvādaśānta. Then, return and exhale (virecayet) through the right nostril (dakṣiṇa nāḍī).
आप्य मण्डल / āpya maṇḍala :-
आप्यं इन्दुसिताब्जाङ्कं विष्णुदैवं वबीजकम्। वामशीर्ष समायुक्तम् प्रतिष्ठाकलयान्वितम्॥ युक्तं चतुर्भिरुद्घातैर्ह्वीमित्युच्चार पूर्वकम्।
āpyaṃ indusitābjāṅkaṃ viṣṇudaivaṃ vabījakam। vāmaśīrṣa samāyuktam pratiṣṭhākalayānvitam॥ yuktaṃ caturbhirudghātairhvīmityuccāra pūrvakam।
Visualize the water maṇḍala, which resembles a half-moon, is gentle, white, and marked with a lotus. It is associated with the bīja mantra 'vam' and presided over by the deity Viṣṇu. It is associated with the aspect of Vāmadeva. It is associated with the śiraḥ mantra. It is associated with the Pratiṣṭhā Kalā. It is raised through 4 elevations with the recitation of hvīm four times.
Location?
Localised at the neck or pervading from knee up to the navel.
इति पूरक पूर्वं सुषुम्नायां यावद् द्वादशान्तं प्राणवायुं प्रेरयित्वा प्रतिनिवृत्य दक्षिणनाड्या विरेचयेत् इति उद्घात चतुष्टयेन रस रूप स्पर्श शब्द गुणानुत्सार्य जलं स्वविरुद्ध अग्निनाभिभूतं तदाकारं भावयेत्
iti pūraka pūrvaṃ suṣumnāyāṃ yāvad dvādaśāntaṃ prāṇavāyuṃ prerayitvā pratinivṛtya dakṣiṇanāḍyā virecayet iti udghāta catuṣṭayena rasa rūpa sparśa śabda guṇānutsārya jalaṃ svaviruddha agninābhibhūtaṃ tadākāraṃ bhāvayet
Now inhale and hold your breath. With the air which you are holding in the abdomen, visualize moving the air upwards, taking the maṇḍala from your body to the dvādaśānta. Visualize as if the 4 attributes of the āpya maṇḍala—rasa (taste), rūpa (form), sparśa (touch), and śabda (sound)—are being removed from the āpya maṇḍala as you utter hvīm four times, each time to remove one attribute. Concurrently, each hvīm elevates the maṇḍala upwards.
ओम् ह्वीम् ह्वीम् ह्वीम् ह्वीम् प्रतिष्ठाकलायै हः हुं फट्
om hvīm hvīm hvīm hvīm pratiṣṭhākalāyai haḥ huṃ phaṭ
Why do we use hvīm?
The bīja mantra of water is vam. The aṅga mantra associated with this maṇḍala is hīm. So we you join these two, you get hvīm.
Why do we chant hvīm four times?
Because water has 4 attributes. We remove one attribute with each recitation of hvīm.
haḥ is the astra mantra which removes the attributes.
Huṃ phaṭ is the mantra which acts as the final force to the inhaled air to push the maṇḍala up to the dvādaśānta ( udghāta ). So use Huṃ phaṭ to give the ultimate force and rocket the maṇḍala up to the dvādaśānta and have it bounce back. As the maṇḍala bounces back from the dvādaśānta, visualize it becoming merging with the form of its opposer, the agni maṇḍala and assuming the form of the agni maṇḍala.
Water and fire are enemies. Water puts out combustion. Fire can heat water and cause it to evaporate.
अग्नि मण्डल / Agni maṇḍala:-
अग्नित्र्यश्रं सप्तशिखं रक्ताभं रुद्र दैवतम्॥ रार्णाघोर शिखायुक्तं विद्याख्य कलयान्वितम् युक्तंतत्त्रिभिरुद्घातैह्रूमित्युच्चर संयुतम्॥
agnitryaśraṃ saptaśikhaṃ raktābhaṃ rudra daivatam॥ rārṇāghora śikhāyuktaṃ vidyākhya kalayānvitam yuktaṃtattribhirudghātaihrūmityuccara saṃyutam॥
Visualize the fire maṇḍala, which is triangular, red, and marked with a svastika. It has 7 projections ( like the tongue of fire ). It is associated with the bīja mantra 'ram' and presided over by the deity Rudra. It is associated with the aspect of Aghora. It is associated with the śikha mantra. It is in the form of Vidyā Kalā. It is raised above 3 times with the recitation of hrūm 3 times.
Location?
Localised at the root of uvula or pervading the navel upto the neck.
इति पूरक पूर्वं सुषुम्नायां यावद् द्वादशान्तं प्राणवायुं प्रेरयित्वा प्रतिनिवृत्य दक्षिणनाड्या विरेचयेत्
इति उद्घात त्रयेन रूप स्पर्श शब्द गुणानुत्सार्य वह्निं स्वविरुद्ध जलेनाभिभूतं तदाकारं भावयेत्
iti pūraka pūrvaṃ suṣumnāyāṃ yāvad dvādaśāntaṃ prāṇavāyuṃ prerayitvā pratinivṛtya dakṣiṇanāḍyā virecayet
iti udghāta trayena rūpa sparśa śabda guṇānutsārya vahniṃ svaviruddha jalenābhibhūtaṃ tadākāraṃ bhāvayet
Thus, first inhale (pūraka) and direct the breath (prāṇavāyu) through the suṣumnā up to the dvādaśānta. Then, return and exhale (virecayet) through the right nostril (dakṣiṇa nāḍī)
Why hrūṃ?
The bīja mantra for Agni is Ram. The aṅga mantra associated with this maṇḍala is hūm ( śikha mantra ). So Joining them, we get hrūṃ
Recite
ओम् ह्रूं ह्रूं ह्रूं विद्याकलायै हः हुं फट्
om hrūṃ hrūṃ hrūṃ vidyākalāyai haḥ huṃ phaṭ
Why hrūṃ 4 times?
Because the fire maṇḍala has 4 attributes. Each hrūṃ removes one attribute. Concurrently, the maṇḍala moves upwards 4 times.
By this process, remove the three qualities of form (rūpa), touch (sparśa), and sound (śabda) from the fire element (vahni).
haḥ is the mantra which acts as the astra ( weapon ) to remove each attribute.
Huṃ phaṭ is the mantra which acts as a the final force to the inhaled air to push the maṇḍala up to the dvādaśānta ( udghāta ). So use Huṃ phaṭ to give the ultimate force and rocket the maṇḍala up to the dvādaśānta and have it bounce back. As the maṇḍala bounces back from the dvādaśānta, visualize it becoming merging with the form of its opposer, āpya maṇḍala and assuming the form of āpya maṇḍala
वायु मण्डलं / Vāyu maṇḍalaṃ :-
वायव्यं रसकोणं तु बिन्दुषट्कमथाऽसितम्। ईशाधिपत्यं यार्णं तत्पुरुष कवचैर्युतम्॥ शान्त्या युक्तं द्विरुद्घातैर्ह्यैमित्युच्चार पूर्वकम्।
vāyavyaṃ rasakoṇaṃ tu binduṣaṭkamathā'sitam। īśādhipatyaṃ yārṇaṃ tatpuruṣa kavacairyutam॥ śāntyā yuktaṃ dvirudghātairhyaimityuccāra pūrvakam।
Visualize the Vāyu maṇḍala, which is hexagonal, distinctively marked with 6 dots. It is black in colour. It is associated with the bīja mantra 'yam' and presided over by the deity Īśvara. It is associated with the aspect of Tatpuruṣa. It is associated with the kavaca mantra. It is in the form of Śānti Kalā. It is elevated two times with the recitation hyaim twice.
Location?
At the third eye, between two brows. Or, visualize it as being pervasive from the neck upto the top part of the face.
इति पूरकपूर्वम् सुषुम्नायां यावत् द्वादशान्तं प्राणवायुं प्रेरयित्वा प्रतिनिवृत्य दक्षिणनाड्या विरेचयेत्
इति उद्घात द्वयेन स्पर्श शब्द गुणद्वयं उत्सार्य वायुं स्वविरुद्ध पृथ्व्याभिभूतं तदाकारं भावयेत्.
iti pūrakapūrvam suṣumnāyāṃ yāvat dvādaśāntaṃ prāṇavāyuṃ prerayitvā pratinivṛtya dakṣiṇanāḍyā virecayet
iti udghāta dvayena sparśa śabda guṇadvayaṃ utsārya vāyuṃ svaviruddha pṛthvyābhibhūtaṃ tadākāraṃ bhāvayet.
Thus, first by inhalation, direct the breath (prāṇavāyu) through the suṣumnā up to the dvādaśānta. Then, return and exhale through the right nostril (dakṣiṇa-nāḍī).
Recite
ओम् ह्यैं ह्यैं शान्तिकलायै हः हुं फट्
om hyaiṃ hyaiṃ śāntikalāyai haḥ huṃ phaṭ
Why hyaiṃ
The bīja mantra for wind is yam. The aṅga mantra associated with this maṇḍala is haim ( kavaca mantra ). So joining these, you get hyaiṃ.
Why 2 times?
Each recitation removes the two attributes of the Vāyu maṇḍala. Concurrently, it elevates the maṇḍala twice upwards.
By this process, remove the two qualities of touch (sparśa) and sound (śabda) from the air element (vāyu).
haḥ is the astra mantra which we use to remove the attributes, like an arrow which disintegrates something.
Huṃ phaṭ is the mantra which acts as a the final force to the inhaled air to push the maṇḍala up to the dvādaśānta ( udghāta ). So use Huṃ phaṭ to give the ultimate force and rocket the maṇḍala up to the dvādaśānta and have it bounce back. Visualize the vāyu maṇḍala merging with the form of its opposer, the pṛthvi maṇḍala and assuming the form of pṛthvi maṇḍala.
आकाश मण्डलं / ākāśa maṇḍalaṃ :-
आकाशं वर्तुलं त्यक्त लाञ्चनं धूम्रवर्णकम्॥ सदेशाधिष्ठितं हार्णं ईशास्त्रातीत संयुतम्। एकोद्घातेन हौमुक्त्वा यथास्थानं प्रयोजयेत्॥
ākāśaṃ vartulaṃ tyakta lāñcanaṃ dhūmravarṇakam॥ sadeśādhiṣṭhitaṃ hārṇaṃ īśāstrātīta saṃyutam। ekodghātena haumuktvā yathāsthānaṃ prayojayet॥
Visualize the element of ether, which is smoky in colour. It is circle in shape with no distinct marks. The presiding deity is Sadāśiva. It has the bīja 'ham'. It is associated with the Īśāna aspect. It is associated with the astra mantra. It is associated with Śāntyatīta Kalā. It is elevated once with the recitation of haum.
Location?
Localised at the fontanelle or, pervading above the top part of the face.
इति पूरकपूर्वम् सुषुम्नायां यावत् द्वादशान्तं प्राणवायुं प्रेरयित्वा प्रतिनिवृत्य दक्षिणनाड्या विरेचयेत् इत्येकेनोद्घातेन शब्दगुणं उत्सार्य अनित्यत्व अव्यापकत्व अशुद्धत्वादियुक्त स्वस्वरूपम् विमुच्य नित्यत्व व्यापकत्व शुद्धतत्त्वादयुक्त परमाकाशाभिभूत स्वस्वरूपम् विभावयेत्.
iti pūrakapūrvam suṣumnāyāṃ yāvat dvādaśāntaṃ prāṇavāyuṃ prerayitvā pratinivṛtya dakṣiṇanāḍyā virecayet ityekenodghātena śabdaguṇaṃ utsārya anityatva avyāpakatva aśuddhatvādiyukta svasvarūpam vimucya nityatva vyāpakatva śuddhatattvādayukta paramākāśābhibhūta svasvarūpam vibhāvayet.
Thus, first by inhalation, direct the breath (prāṇavāyu) through the suṣumnā up to the dvādaśānta. Then, return and exhale through the right nostril (dakṣiṇa-nāḍī).
Recite:
ओम् हौम् शान्त्यतीतकलायै हः हुं फट्
om haum śāntyatītakalāyai haḥ huṃ phaṭ
Why haum?
The aṅga mantra-s are haḥ ( astra mantra ) and haum ( netra mantra ).
Why one recitation?
The ether element has only one attribute. One recitation removes that single attribute. Concurrently, visualise yourself elevating the maṇḍala.
Remove the single quality of sound (śabda-guṇa) and visualize your own nature as freed from impermanence, non-pervasiveness, impurity, and other such qualities. Instead, visualize it as endowed with permanence, pervasiveness, purity, and other such qualities, reflecting the limitless ether element, the subtlest of all.
When you perform the recitation and visualisation, you can perform a gesture to facilitate it.
Image: saṃhāra mudrā
You can hold a flower in the saṃhāra mudrā and move it up to the crown centre, gradually, with the recitation, denoting the movement of the maṇḍala upwards.
For example, for Pṛthivi maṇḍala, you use hlām and move the flower upwards 5 times, from the chest, with each 5 hlām. With huṃ phaṭ, you push it to the crown and then throw the flower backwards, such that it lands behind you.
Incinerating the impurities of the 5 elements and washing the residue
Next, we burn all the impurities associated with the 5 elements and clear our system from its residue.
ततः अस्त्रेण पादाङ्गुष्ठोत्थित वह्निना आरब्धशरीरगत भुतदोषान् दग्ध्वा आप्लावयेत्। ततो बन्धकरुपं सर्वशुन्यमिति विभाव्य- वौषडन्त मुलेन शिखान्तस्त अधोमुख पद्म स्रवदमृत धाराभिः सकलनाडि मुख प्रविष्टाभिः स्वबाह्याभ्यन्तरं सर्वशरीरमाप्लाव्य
tataḥ astreṇa pādāṅguṣṭhotthita vahninā ārabdhaśarīragata bhutadoṣān dagdhvā āplāvayet| tato bandhakarupaṃ sarvaśunyamiti vibhāvy- vauṣaḍanta mulena śikhāntasta adhomukha padma sravadamṛta dhārābhiḥ sakalanāḍi mukha praviṣṭābhiḥ svabāhyābhyantaraṃ sarvaśarīramāplāvya
As you chant the astra mantra (ॐ हः अस्त्राय नमः / oṃ haḥ astrāya namaḥ), visualize fire emerging from the big toes of both of your feet. This fire burns up all the doṣa-s created by the pañcabhūtas (the five gross elements). Then, chant the mūla mantra ending with vauṣaṭ (ॐ हां हौं शिवाय वौषट् /oṃ hāṃ hauṃ śivāya vauṣaṭ) while visualising a downward facing lotus at the crown of the head. This represents the space of pure consciousness, which is void. Visualize the nectar flowing from here, in abundance, washing away all the ashes of the doṣa-s of the pañca bhūtas. Visualize the nectar flowing through all the nāḍīs of your body, externally and internally such that it pervades the whole body.
Bringing back the soul from the dvādaśānta
Next, we want to bring back the soul which we kept at the dvādaśānta. So we need to first create an āsanam and mūrti. We need to create a seat and a form for the individualized soul to get localised within the body.
हृदये नाळपत्र कर्णिकारुपं पद्मं अकारादि मात्रत्रय युक्तेन प्रणवेन शुद्धविद्यात्मकं आसनं विन्यस्य। तत्कर्णिकायां पुर्यष्टकं चतुष्कलेन प्रणवेन अवतीर्णं भावयित्वा
hṛdaye nāḻapatra karṇikārupaṃ padmaṃ akārādi mātratraya yuktena praṇavena śuddhavidyātmakaṃ āsanaṃ vinyasya| tatkarṇikāyāṃ puryaṣṭakaṃ catuṣkalena praṇaven avatīrṇaṃ bhāvayitvā
The praṇavākṣara "ॐ" is made of five kalās:
- Akāra अ
- Ukāra उ
- Makāra म
- Nāda - the principle of sound, Sadaśiva as pure, inert consciousness.
- Bindu - the principle of geometry, Expression of Sadaśiva as Parāśakti, who is the expression of the inert consciousness as the play and momentum of the cosmos.
तस्मिन् द्वादशान्तस्थं बीजरुपम् शिवमयं आत्मानं पञ्चकलेन प्रणवेन- पुरकेन सृष्ट्या समानीय- ज्योतीरूपं संस्थाप्य- वौषडन्त शक्तिमन्त्रोच्चारणेन - ॐ हौं शक्तये वौषट् इति क्षुब्धशक्ति परिस्स्रुत बहुळामृत प्रवाहण अभिषिञ्चेत् - तदनु यथवत् अङ्गन्यासं कुर्यात्
tasmin dvādaśāntasthaṃ bījarupam śivamayaṃ ātmānaṃ pañcakalena praṇaven- purakena sṛṣṭyā samānīya- jyotīrūpaṃ saṃsthāpya- vauṣaḍanta śaktimantroccāraṇena - oṃ hauṃ śaktaye vauṣaṭ iti kṣubdhaśakti parissruta bahuḻāmṛta pravāhaṇa abhiṣiñcet - tadanu yathavat aṅganyāsaṃ kuryāt
The soul is currently residing in the dvādaśānta in the form of the bīja 'haṃ'. Ātman is Sadāśiva. The soul is now in its complete form in the dvādaśānta. Remember that the source of the 5 elements is the Ātman / God. So, with 'OM' (the praṇava is the sound which initiated creation. You are literally doing a creation within your microcosmos by bringing the individual soul from the dvādaśānta, the state and space of the absolute reality) while inhalation, bring the soul from the dvādaśānta, in the form of a light. See the 5 elements expanding from it. Bring and establish the soul to occupy the mūrti which we have created in the heart centre just now.
Next, we will do a final touchup. We are going to 'rinse' and just give a last cleanup to the body.
We are going to do this with nectar (amṛta). Where is this amṛta located?
At the dvadashanta.
वौषदन्त शक्ति मन्त्रोच्चारणेन
vauṣadanta śakti mantroccāraṇena
Then by using the mūla mantra ending with vauṣaṭ ( ॐ हौं शक्तये वौषट्/ oṃ hauṃ śaktaye vauṣaṭ ), visualize the mūla mantra causing the nectar to pour, like with an opened tap. The amṛta drenches the entire body and the naḍi-s. It also washes away the ashes of the burnt doṣa-s.
इति शक्ति जालम्
iti śakti jālam
The powerful flow of energy is filling your body with energy.
सकलनाडि मुख प्रविष्टाभिः स्वबाह्याभ्यन्तरं सर्वशरीरमाप्लाव्य क्षुब्धशक्ति परिस्स्रुत बहुळामृत प्रवाहण अभिषिञ्चेत्
sakalanāḍi mukha praviṣṭābhiḥ svabāhyābhyantaraṃ sarvaśarīramāplāvya kṣubdhaśakti parissruta bahulāmṛta pravāhaṇa abhiṣiñcet
Visualize this powerful torrent of energy filling you completey, externally and internally.
Benefits of Bhūta śuddhi?
नित्यत्त्व व्यापकत्त्व शुद्धत्त्वाधि युक्त
As humans, we embody the state of avyāpakattvam, which is the state of non-pervasiveness. We can be only physically present in one place at a time. Through bhūta śuddhi, we attain the state of vyāpakatvam, the state of all-pervasiveness. This is the quality of the Lord. This means that we in the state of ātma.
As humans, we embody the state of aśuddhatvam, non-purity. Our body contains feces, pus, odor, etc., which are not pure. Through bhūta śuddhi, we embody the state of śuddhatvam, complete purity. This is the quality of the Lord. This means are in the state of ātman.
Paramākāśam:
Where is this parama ākāśa? Paramam means supreme. In bhūta śuddhi, the body of the archaka merges with this parama ākāśa and exists in the form of bindu (bindu svarūpam).
परम आकाश अभि भूत स्वरूपम् भावयेत्
parama ākāśa abhi bhūta svarūpam bhāvayet
Bindu is śakti. Bindu is the kuṇḍalinī. All the śiva tattvas get expressed via bindu. If śiva is pure consciousness, śakti/bindu is the play or manifestation of this inert consciousness.
Bindu is verily Mahāmāyā. Mahāmāyā is śuddha māyā. Everything that emerges from the śuddha māyā is pure. This is where the 5 śuddha tattva-s are produced from.
What to do after bhūta śuddhi?.
If you notice, at the first step of this ātma śuddhi, it starts with karanyāsam:
तत्र पूर्वम् करन्यासम् विधाय
tatra pūrvam karanyāsam vidhāya
So we perform the sakalīkaraṇam (which consists of karanyāsa and aṅga nyāsa). After completing ātma śuddhi and the cleansing process at the end, we conclude the sakalīkaraṇam with aṅga nyāsa:
तदनु यथावत् अङ्गन्यासं कुर्यात
tadanu yathāvat aṅganyāsaṃ kuryāt
So ātma śuddhi is actually a component of sakalīkaraṇam. It comes between karanyāsa and aṅga nyāsa.
So the sequence is:
karanyāsa --> ātma śuddhi --> aṅga nyāsa --> mantra nyāsa
How to do this un practicality?
ReplyDeleteYou are a divine gift to humanity sir.. very deep
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