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[-Yaa_IiPtyautM t~ tnmaNDlaivavaij-tma\.
QyaayanP`apSyato sava-ganQaavarNavaaisana..7..
Apart from that circle of smell, if he meditates on himself as enclosed within a
certain glow, he is able to see closely all the living beings indwelling that
environment of smell. (7)
Qarat<vaao>ibambaaBaM t~Ovamanauicantyana\.
t%samaana%vamaByaoit pUva-vaid\Wtyao isqaro..8..
The image of this earth in itself is the world of smell. Contemplating like this, the
yogin becomes kindred to it on the stability of the idea of grounding of the twofoldness in the oneness. (8)
Hence onward I will talk on the dhra of taste as practised by yogins. Through
practice on this dhra, the yogin attains all the tastes. (11)
One should meditate on the essence of taste in the form of bubbles getting
formed on the tip of ones own tongue. (12)
pUvaao->baud\baudakarM sva$pmanauicantyana\.
inaravarNaiva&anamaaPnaaotIit ikmad\Bautma\..16..
Contemplating on oneself as the sense of taste like bubbles on the tip of the
tongue, as already mentioned, one gets command over that understanding which
is known as nirvaraa vijna. (16)
jalat<vaao>ibambaaid tdUQva-manauicantyana\.
As a result of this dhra, O goddess, practised for ten days, one has the
experience of ants moving all around his body. He should continue his practice
with the experience onwards. (30)
Consequently, after having attained the hardihood of a piece of diamond, as
mentioned above, the yogin should think of himself as seated in the middle of a
hexagon with his body looking as a pigment of ointment. (31)
After he has reached this state, he cannot be stopped from his experience of the
continuity of the knowledge of the essence of touch. For the sake of mastery over
this knowledge, he should practice this dhra without taking resort to the
circle. (32)
Dhvani (Sound) Dhra: