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In the present-day world, 碍耻峁囜笉补濒颈苍墨 is known widely as a concept of the Hindu meditational act, mainly in western countries.^[1] 艢补办迟颈辫腻迟补 leads to the awakening of 碍耻峁囜笉补濒颈苍墨. In fact the yogic identity of 碍耻峁囜笉补濒颈苍墨 has been replaced with the Tantric identity. Shaman Hatley having shown evidences from earliest 艢aivite treatises like S膩rdhatri艣atik膩lottara argues that first reference to 碍耻峁囜笉补濒颈苍墨 occurs not in the 驰辞驳补蝉奴迟谤补 of 笔补迟补帽箩补濒颈, but in the 艢aivite Tantric texts of 6th to 8th century CE.^[2] This bodily 碍耻峁囜笉补濒颈苍墨 is aroused through yoga, and leads to occult, mystic and finally liberating experience. With the help of 艢补办迟颈辫腻迟补, the 辫谤腻峁嘺艣补办迟颈 within the 蝉耻峁�u尘苍腻 transforms into 碍耻峁囜笉补濒颈苍墨, as the 艢补办迟颈 itself.

It is believed that the process of 艢补办迟颈sam膩ve艣a which is not different from 艢补办迟颈蝉辫补谤艣补 happens only when the 碍耻峁囜笉补濒颈苍墨 starts awakening. For the practitioner who perceives it as the experience of supreme relish, 碍耻峁囜笉补濒颈苍墨 is the way towards 蝉辫补谤艣补. Whereas it is the continuity of 蝉辫补谤艣补 according to the believers of 艢补办迟颈蝉辫补谤艣补 to whom it is the cause of the awakening of 艢补办迟颈.

碍耻峁囜笉补濒颈苍墨 is compared to a snake, an object of dread because of its poison. It represents the obscure or unconscious poisonous energies within the bodies. 艢补办迟颈鈥檚 extension also happens in the way through which poison gets spread in the body right at the awakening of 碍耻峁囜笉补濒颈苍墨.

Note:

Lilian Silburn describes that at the time of her arousing, the poison with a destructive character already held in her, transforms itself into an all-pervading power which provides access to the universality. 

But Jayaratha while explaining the contradictory natures of the erotic and poisonous paths, says,

啶ㄠえ啷� 啶�啶椸さ啶む�� 啶多�嵿ぐ啷�啶曕�佮げ啶椸�佮す啷嵿さ啶班�� 啶曕ぞ啶�啶むい啷嵿い啷嵿さ啶掂た啶粪い啶む�嵿い啷嵿さ啶�啷嬥�� 啶�啷嵿ぐ啶距ぃ啶ㄠぞ啶�啶距い啷嵿ぐ啶班�傕お啶距�� 啶�啷嵿ぐ啶距ぃ啶距う啶苦さ啶距く啷佮お啶ㄠ�嵿�氞�曕じ啶距ぎ啶距え啷嵿く啶�啷傕い啶距�� 啶粪し啷嵿�犩��啶� 啶�啷嵿ぐ啶距ぃ啶曕げ啶距ぎ啶оた啶曕�冟い啷嵿く 啶膏�嵿さ啶班�傕お啶� 啶ㄠた啶班�傕お啶苦い啶� 啶� 啶�啷佮え啶� 啶�啷嵿ぐ啶距ぃ啶�啶距い啷嵿ぐ啶傗�斷い啶膏�嵿く啷堗さ啶傕ぐ啷傕お啶距じ啶傕き啶掂ぞ啶む�� 啶むじ啷嵿く 啶灌た 啶班�囙�氞ぞ啶曕ぞ啶︵た啶︵ざ啶距じ啷� 啶�啶班�囙�氞�嵿�涏ぞ啶о��啶ㄠさ啷冟い啷嵿い啶苦い啷嵿さ啶距う啷佮�氞�嵿�氞ぞ啶班�嵿く啶�啶距ぃ啶む�嵿さ啶�啷嵿ぐ啶むた啶灌え啷嵿く啶�啶距え啶距い啷嵿さ啶距う啷嵿く啶�啶� 啶膏�傕き啶掂�囙い啷�, 啶掂た啶多た啶粪�嵿�熰い啷嵿さ啶� 啶�啷佮え啶� 啶曕ぞ啶�啶むい啷嵿い啷嵿さ啶膏�嵿く 啶�啷嵿ぐ啶距ぃ啶班�傕お啶む�嵿さ啶� 啶掂た啶粪い啶む�嵿い啷嵿さ啶膏�嵿く 啶� 啶呧お啶距え啶班�傕お啶む�嵿さ啶�, 啶呧い 啶忇さ啶距え啶�啷嬥ぐ啷嵿す啶曕ぞ啶班じ啶曕ぞ啶班ぞ啶む�嵿ぎ啶む�嵿さ啶�啷� 啷�

nanu bhagavat膩 艣r墨kulaguhvare k膩matattvavi峁�atattvayo岣� 辫谤腻峁嘺n膩m膩trar奴p膩峁� pr膩峁嚹乨iv膩yupancakas膩m膩nyabh奴t膩峁� 峁�a峁ａ弓丑墨峁� 辫谤腻峁嘺办补濒腻尘补诲丑颈办峁泃测补 蝉惫补谤奴辫补峁� 苍颈谤奴辫颈迟补峁� na puna岣� 辫谤腻峁嘺m膩tra峁�鈥�tasyaiva峁價奴p膩sa峁僢hav膩t tasya hi rec膩k膩dida艣膩su parecch膩dh墨nav峁泃titv膩ducc膩ryam膩峁嘺tvapratihanyam膩n膩tv膩dyapi sa峁僢havet, vi艣i峁ａ弓atva峁� puna岣� k膩matattvasya 辫谤腻峁嘺r奴patva峁� vi峁�atattvasya ca ap膩nar奴patva峁�, ata ev膩nayorhak膩rasak膩r膩tmatvam |鈥擳补苍迟谤腻濒辞办补惫颈惫别办补, Vol.2, p.168.

As mentioned earlier, this act of 碍耻峁囜笉补濒颈苍墨 seems to have associated with the sexual union through which originally the power is awakened. This very awakening is known as 惭补丑腻惫测腻辫迟颈-the ultimate level of repose reached by the various 笔谤腻峁嘺蝉 through distinct levels.

Abhinavagupta says,

啶�啶班ぞ啶ㄠえ啷嵿う啶椸い啶膏�嵿い啶苦し啷嵿�犩�囙う啶�啶距え啶多ざ啶苦ざ啷嬥き啶苦い啶� 啷�
啶むい啷嬥そ啶ㄠえ啷嵿い啶膏�嵿か啷佮ぐ啶ㄠ�嵿ぎ啷囙く啶膏�傕�樴い啷嵿�曕ぞ啶ㄠ�嵿い啶ㄠた啶班�嵿さ啷冟い啶� 啷�
啶ㄠた啶班�佮お啶距ぇ啶苦ぐ啷嵿ぎ啶灌ぞ啶掂�嵿く啶距お啷嵿い啶苦さ啷嵿く啶距え啶距�栢�嵿く啷嬥お啶距ぇ啶苦さ啶班�嵿�溹た啶むぞ 啷�
啶むう啶� 啶栢げ啷� 啶氞た啶︵ぞ啶ㄠえ啷嵿う啷� 啶�啷� 啶溹ぁ啶距え啷佮お啶�啷冟�傕す啶苦い啶� 啷�

辫补谤腻苍补苍诲补驳补迟补蝉迟颈峁ａ弓丑别诲补辫腻苍补艣补艣颈艣辞产丑颈迟补岣� |
tato'苍补苍迟补蝉辫丑耻谤补苍尘别测补蝉补峁僩丑补迟办腻苍迟补苍颈谤惫峁泃补岣� ||
苍颈谤耻辫腻诲丑颈谤尘补丑腻惫测腻辫迟颈惫测腻苍腻办丑测辞辫腻诲丑颈惫补谤箩颈迟腻 |
迟补诲腻 khalu cid膩nando yo ja岣嵞乶upab峁涐箖hita岣� ||^[3]

Some traditional metaphors used by Abhinavagupta for the indication of the awakening of 碍耻峁囜笉补濒颈苍墨 are also viewed to be abiding in the erotic levels. The symbols such as 艢峁涐箙g膩峁璦p墨峁環a, Kanda, Ko峁嘺traya, Fire etc. directly indicate the sexual organs.^[4]

Swami Lakshman Joo explains;

So it is why sexuality is put just to divert your attention from Citku峁囜笉alin墨 in this world, you can maintain to live. While losing that sexuality, Citku峁囜笉alin墨 rises at the same time. This sensation takes place only for a few seconds, not more. Then it rises, one gets absolutely blissfull existence. It can鈥檛 be described. The happiness is like sexual happiness, but when you compare the sexual happiness with that happiness, it will be one million parts less. So he gets intensity of that bliss, 膧苍补苍诲补, ecstacy, more than ecstacy, more than bliss. And at the same time he realizes the reality of self, his nature: 鈥業 am, really I am, I am only bliss, 膧苍补苍诲补, Cit.^[5]

Lilian Silburn also affirms that the master of 碍耻峁囜笉补濒颈苍墨 alone is able to experience the ultimate bliss (辫补谤补尘腻苍补苍诲补). According to her, 

It may burst unexpectedly without any contact whatsoever out of the death of 厂补尘腻诲丑颈. This is not a joy pertaining to the limited body; it is dimensionless, through the body and included in the body. All the sense energies are as it were caught by the ascending 碍耻峁囜笉补濒颈苍墨, then in a flash, steeped into such intense bliss that the body is unable to bear it more than a few seconds.^[6]

The second facet of 碍耻峁囜笉补濒颈苍墨 is procreational and has been originated as a result of the series of actions started from 艢补办迟颈辫腻迟补 and ended with the merging with the supreme. In reality, 碍耻峁囜笉补濒颈苍墨 acts as the culminating point of a cycle of power in an ascending way; and as the cause of origin of the next cycle of manifestation through her own descending. Cosmologically 碍耻峁囜笉补濒颈苍墨 is the starting point of emanation-the creative power. The V膩c as in Abhinavagupta, 碍耻峁囜笉补濒颈苍墨 is connected with the theory of language, cosmology and yoga. It is effective and confers a true power. Kula鈥檚 expansion through the power (碍补耻濒颈办墨) of the Akula-this 碍补耻濒颈办墨 energy is called 碍耻峁囜笉补濒颈苍墨-joins with 艢颈惫补 in a unifying friction of mutual delight. This unifying friction is a surging forth-vibration that initiates a universal flow. In sum, 碍耻峁囜笉补濒颈苍墨 has here been brought as a threefold scheme-艢补办迟颈ku峁囜笉alin墨 (the creative power), 笔谤腻峁嘺办耻峁囜笉补濒颈苍墨 (vital power of the sentients) and Par膩ku峁囜笉alin墨 (the supreme power of the ultimate).^[7] If she does not emit, 碍耻峁囜笉补濒颈苍墨 assumes the form of pure 艢补办迟颈ku峁囜笉alin墨 (艢补办迟颈ku峁囜笉alik膩). Subsequently becomes 笔谤腻峁嘺办耻峁囜笉补濒颈苍墨-the vital energy. When it reaches the extreme point of emission it is Par膩ku峁囜笉alin墨.

As the cosmological conception of 碍耻峁囜笉补濒颈苍墨 is highly close to the linguistic theory, the creative activity is used to be viewed as the cause of emanation of the Sanskrit alphabets. 艢补办迟颈ku峁囜笉alin墨 is the seed about to germinate having a tendency to the emission of the universe called 惫颈蝉补谤箩补苍墨测补. 

Gopinath Kaviraj observes, 

When it is free from visarga, it is not outwardly inclined and rests in itself. In this condition it is called 艢补办迟颈ku峁囜笉alin墨 or Par膩sa峁僾it and is likened to a sleeping serpent resting on itself. But when it is ruffled it becomes visarga which is of two kinds, accordingly it represents the procreative flutter called 膩nanda and symbolized as 鈥榓鈥� and the last creative effort bringing out life or 辫谤腻峁嘺 symbolized as if. Pr膩峁嘺 or 鈥楢鈥� is sometimes describes as 丑补谤峁�a or 艣奴苍测补. The two visargas are therefore known as higher and lower 辫补谤腻 and a辫补谤腻 graphically represented in 苍腻驳补谤墨 script as the two points of 惫颈蝉补谤箩补苍墨测补. The 补尘腻-办补濒腻 reveals the two points and flows out inorder to manifest forms. Every form in the universe, whether a subject or an object or an instrument of knowledge, is identical with am膩-办补濒腻. Though it may be made to appear as different from it. Hence 艢补办迟颈ku峁囜笉alin墨 expressed in Visarga is still resting on itself as samvit and is free from movement^[8]

笔谤腻峁嘺办耻峁囜笉补濒颈苍墨 is the state in which the emergence of the levels of reality takes place. Conscious transforms into the vital energy here. It is also considered that the supreme consciousness conceals its true essence and unfolds himself as 笔谤腻峁嘺办耻峁囜笉补濒颈苍墨. Abhinavagupta compares this energy with the central vein of 笔补濒腻艣补 leaf.^[9] Whereas the dynamism of the 艢补办迟颈 predominates in the P奴r峁嘺ku峁囜笉alin墨, in which nothing but the dynamism exists.

Mark. S. G. Dyczkowski reveals the relation of 碍耻峁囜笉补濒颈苍墨 with spanda thus;

As Kundalini, the spiritual power latent in man, rises through the vital centers (cakras) of the body, the yogi is said to experience a number of signs on his path. These are generally said to be five, namely, delight (ananda), a leap (udbhava), a tremor (kampa), sleep (nidra) and, finally pulsation (ghurni).^[10]

艢补办迟颈蝉辫补谤艣补 and 碍耻峁囜笉补濒颈苍墨, both have a notable social importance as both these concepts help the 艢aivite agreement of body as a framework for the explanation of theology of consciousness. The body becomes a key image in monistic metaphysics for it being the reflector of the cosmological structure proposed by the 艢aivite theorists. Gavin.

D. Flood observes that the place found out by body in the scheme of monistic 艢补颈惫颈蝉尘 is nothing but the representation of the hierarchy and the society as a whole;

In its role as an image of society, the body鈥檚 main scope is to express the relation of individual to the group. This is done along the dimension of strong, weak, acceptable or not. From total relaxation to the self-control, the body has its wide gamut for expressing this social variable.^[11]

The main stream tradition never intended to the protection of the body-related ritualistic aspects, which had been held uniquely by Tantrism, but tried to acquire an unequivocal position in the society. Scholars believe that the popularity held by the monistic 艢补颈惫颈蝉尘 in the modern times is because of the esoteric and pragmatic factors (such as 碍耻峁囜笉补濒颈苍墨). Christopher Wallis argues that the Kashmir 艢aivite system was preserved even after the Muslim invasion only due to the 碍耻峁囜笉补濒颈苍墨.

He remarks, 

The concepts such as 艢补办迟颈辫腻迟补, 碍耻峁囜笉补濒颈苍墨 and so on are very much popular in the streams of modern practice-centered 艢aivite Tantra which reveals themselves as the mixture of the popular 鈥榠ngredients鈥�^[12]

The reason for considering these conceptions is their potential to improve the social condition from the restricted dichotomies like pure and impure.

Footnotes and references:

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[1]:

碍耻峁囜笉补濒颈苍墨 is both the cosmogonic energy of the ultimate divine and the spiritual force of the human body, which in the form of a coiled female serpent lies dormant in the body of the individuals. It rises through the body, constituted of vital energies, channals and focal points along with the vertical axis (辫谤腻峁嘺s, 苍腻岣嵞玸 and cakras). Shaman Hatley, 鈥湴�耻峁囜笉补濒颈苍墨鈥�, in Arvind Sharma (Ed.), Encyclopedia of Indian religions, Springer, 2015, p.2: 鈥淭he vital air associated with respiration ordinarily flows through a pair of channels to the left and right of the spine-id膩 and 辫颈峁単补濒腻 repectively associated with the moon and sun. A Yogin however seeks to open the subtle medial channel termed 蝉耻峁�u尘苍腻, associated with fire. When the vital air is drawn into the central channel, the 碍耻峁囜笉补濒颈苍墨 rises, hissing and straightening like a cobra struck by a stick. Ascending from its resting point at the base of torso to the head. It releases the nectar of immortality, engendering experience of supernal bliss.鈥�

[2]:

Idem. cf. Geoffrey Samuel, Op. cit., pp.189-190.

[3]:

罢补苍迟谤腻濒辞办补, V. 46, 49.

[4]:

Mother goddesses are portrayed through the symbols like naturalistic serpent, zigzags, sinusoidal lines and triangles in a broader cultural context of ancient world. See, The Cult of the Serpent: An Interdisciplinary Survey of its Manifestations, pp.182 ff.

[5]:

Swami Lakshman Joo, Audio Lecture on 鈥湴�耻峁囜笉补濒颈苍墨鈥�, www.youtube.com.

[6]:

Lilian Silburn, 碍耻峁囜笉补濒颈苍墨, p.167.

[7]:

Lilian Silburn, Op.cit, p.38, states that the 艢补办迟颈ku峁囜笉alin墨, being the supreme 膩nanda, emits the other two forms, Par膩 and 笔谤腻峁嘺办耻峁囜笉补濒颈苍墨s.

[8]:

Gopinath Kaviraj, Aspects of Indian Thought, University of Burdwan, 1966, pp.199-200.

[9]:

罢补苍迟谤腻濒辞办补, VI.8

[10]:

Mark. S. G. Dyczkowski, Stanzas on Vibration, p.15.

[11]:

Gavin. D. Flood, Body and Cosmology in Kashmir 艢补颈惫颈蝉尘, Op.cit, p.72.鈥擠avid Peter Lawrence in his, Teachings of the Odd-eyed One, Sate University of New York Press, Albany, 2008, p.17 says, 鈥淎 variety of tantric practices are conceived to awaken 艢补办迟颈 as 碍耻峁囜笉补濒颈苍墨 often symbolized in the form of a serpent, dormant in the energy center (cakra) at the base of the spine. As she ascends through higher energy centers she divinizes the subtle physiology of the human body. In the sexual ritual, the male and female partners physically become 艢颈惫补 and 艢补办迟颈, and realize their primordial unity in their very genitalia and sexual fluids. I also mention that the transformation of embodiment in tantric traditions is often understood greatly to improve the health or strength of the practitioner鈥檚 human body, or even to make it immortal.鈥�

[12]:

Sarah Caldwell while reviewing the 鈥榮trange鈥� hermeneutic of the recent Kashmiri 艢aivite Siddhayoga practices taught by Swami Muktananda with the help of her personal experiences says, 鈥淚t occurred to me that Baba鈥檚 carefully constructed persona, teachings, organization, programs, his account of Bhagawan鈥檚 life, and even his own autobiography, might be largely fictions鈥攗seful fictions at that, dramas that achieved his purpose: to draw thousands of people into meditation, to encourage them to practice his teachings, to instigate the 鈥渕editation revolution鈥� that was his aim. Perhaps the ends were more important than the means, and as long as he could keep on meeting thousands of people, giving shaktipat (initiation into spontaneous kundalini yoga through direct transmission of energy) week after week, he would use any means at his disposal to empower himself and keep going.鈥� The Heart of the Secret: A Personal and Scholarly Encounter with Shakta Tantrism in Siddha Yoga, p.22. For more recent encounters of 碍耻峁囜笉补濒颈苍墨 with the society, see Shaman Hatley, 鈥湴�耻峁囜笉补濒颈苍墨鈥�, pp.7-10.