Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
which Brahman casts the seed from which all things are
born. 1 The womb thrills to the movement of the essentially
active rajo-guṇ a. The equilibrium of the triad is
destroyed and the guṇ a, now in varied combinations,
evolves under the illumination of Śiva (cit), the universe
which is ruled by Maheśvara and Maheśvari. The dual
principles of Śiva and Śakti, which are in such dual
form the product of the polarity manifested in Parāśakti-maya,
pervade the whole universe and are present
in man in the Svayambhū-Linga of the muladhara and
the Devī Kuṇ ḍ alinī, who, in serpent form, encircles it.
The Śabda-Brahman assumes in the body of man the
form of the Devī Kuṇ ḍ alinī, and as such is in all prāṇ is
(breathing creatures) and in the shape of letters appears
in prose and verse. Kuṇ ḍ ala means coiled. Hence
Kuṇ ḍ alinī, whose form is that of a coiled serpent, means
that which is coiled. She is the luminous vital energy
(jīva-śakti) which manifests as prāṇ a, She sleeps in the
mūlādhāra and has three and a half coils corresponding
in number with the three and a half bindus of which the
Kubjikā-Tantra speaks. When after closing the ears the
sound of Her hissing is not heard death approaches.
From the first avyakta creation issued the second
mahat, with its three guṇ as distinctly manifested.
Thence sprung the third creation ahaṃkāra (selfhood),
which is of threefold form—vaikārika, or pure sāttvika
ahaṃkāra; the taijasa or rājasika ahaṃkāra; and the
tāmasika or bhūtādika ahaṃkāra. The latter is the
origin of the subtle essences (tanmātrā) of the Tattvas,
ether, air, fire, water, earth, associated with sound,
touch, sight, taste, and smell, and with the colours—
1 Bhagavad-gitā (Chap. xiv).