Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
extends from the Mūladhara lotus, the Tattvik earth
centre, 1 to the cerebral region. Suṣumnā is in the form
of Fire (vahni-svarūpa), and has within it the vajrininādi
in the form of the sun (sūrya-svarūpā). Within the
latter is the pale nectar-dropping citrā or citrinī nāḍ ī,
which is also called Brahma-nāḍ ī, in the form of the
moon (candra-svarūpā). Suṣumnā is thus triguṇ ā. The
various lotuses in the different Cakras of the body (vide
post) are all suspended from the citra-nāḍ ī, the cakras
being described as knots in the nāḍ ī, which is as thin as
the thousandth part of a hair. Outside the meru and on
each side of suṣumnā are the nāḍ īs iḍ ā and pingalā. Iḍ ā
is on the left side, and coiling round suṣumnā, has its
exit in the left nostril. Pingalā is on the right, and
similarly coiling, enters the right nostril. The suṣumnā,
interlacing iḍ ā and pingalā and the ājnā-cakra round
which they pass, thus form a representation of the
caduceus of Mercury. Iḍ ā is of a pale colour, is moonlike
(candra-svarūpā), and contains nectar. Pingalā is
red, and is sun-like (sūrya-svarūpā), containing “venom,”
the fluid of mortality. These three “rivers,” which are
united at the ājnā-cakra, flow separately from that
point, and for this reason the ājnā-cakra is called mukta
triveni. The mūlādhāra is called Yuktā (united) triveni,
since it is the meeting-place of the three nāḍ īs which are
also called Ganga (Iḍ ā), Yamunā (Pingalā), and
Sarasvati (suṣumnā), after the three sacred rivers of
India. The opening at the end of the suṣumna in the
mūlādhāra is called brahma-dvāra, which is closed by
the coils of the sleeping Devī Kuṇ ḍ alinī.
1 The Tattvas of “earth,” “water,” “fire,” “air,” and “ether,” are not to be
identified with the so-called popular “elements” of those names.