Various Sampradayas could define many images of Vedas, Puranas, Tantras, Yoga-Shastras in their own, sometimes diametrically opposing ways. They use metaphorical language which is intentionally called ‘sandha-bhasa\u2019 by siddha yogis. This is a language which allows you to find doors to multidimensionality and versatility of meanings. One of such often described terms in Tantras is \u0935\u093f\u0937 \u201cvi\u1e63a\u201d (poison), which is related to a poison consumed by Shiva after Samudra manthan (churning of the ocean by Devas and Danavas). Shiva also wears snakes instead of brahmanical thread and as earrings in his ears and etc. However, you may notice that the same element, for example, the churned ocean could produce opposite elements such as am\u1e5bta (nectar of immortality) and poison. Goddess Kundalini in her snake form could be associated with poison, but she is the Goddess of nectar, Sudha as well. Kundalini is described in ‘Tantraloka’ (29.248) as following:<\/p>\n
\u0905\u0925 \u090f\u0924\u0926\u0928\u0941\u0937\u093e\u0915\u094d\u0924\u0902 \u092d\u0941\u091c\u0919\u094d\u0917\u0935\u0947\u0927\u092e\u092d\u093f\u0927\u093e\u0924\u0941\u092e\u093e\u0939 Then, in such a way penetration of a snake is explained as closely connected to penetration related to Shakti. H<\/em><\/span>e says:<\/span><\/em><\/p>\n \u0938\u093e \u091a\u0948\u0935 \u092a\u0930\u092e\u093e \u0936\u0915\u094d\u0924\u093f\u0930\u093e\u0928\u0928\u094d\u0926\u092a\u094d\u0930\u0935\u093f\u0915\u093e\u0938\u093f\u0928\u0940 \u0964 \u091c\u0928\u094d\u092e\u0938\u094d\u0925\u093e\u0928\u093e\u0924\u094d\u092a\u0930\u0902 \u092f\u093e\u0924\u093f \u092b\u0923\u092a\u091e\u094d\u091a\u0915\u092d\u0942\u0937\u093f\u0924\u093e \u0965\u0968\u096a\u096e\u0965 Then Shakti ascends, appears as five vyomas in five places in the body and goes to dvadashanta, said\u00a0<\/span>in this part from<\/span>\u00a0248 stanza and further.<\/span><\/p>\n You can notice a description of snake as Sankarshana (destroyer of time) and there are Universe\u2019s worlds lie on snake\u2019s hoods. Also, if you check behaviour of common snakes while attacking, you will notice how they coil before strike, so probably a coiled snake in kanda, described as \u2018sleeping\u2019, is a symbol of poison and destruction. When snake, listening the Nada sound, straightens and stretches upwards, as for example, when snakes are charmed by fakirs, it is another symbol which is often found in yoga scriptures. Yet again, concerning a poison, a term \u0935\u093f\u0937 (n.m.) – is poison, but as a feminine and neuter noun it is translated as \u2018evil\u2019. Probably, by poison, \u2018the poison of samsara\u2019 i.e. various Worldly Defilements are allegorically implied. Though Kshemaraja gave another context to poison related to kaula interpretations, he said that this term is correlated with \u0935\u093f\u0936\u094d (penetrate), i.e. character of Shakti. Shakti can spread in the form of visarga and bindu, and poison possesses similar qualities. \u2018Even a poison transforms into the nectar during tantric sadhana’ said in ‘Shiva Stotravali’ (20.12). I.e. the context is that worldly defilements form the nectar in connection with the fire of consciousness. This definition of \u2018poison\u2019 can be found in almost all known tantric systems: Shri Kula, Kali Kula, Kubjika, Trika etc., also in the Natha Yoga. According to Kshemaraja, \u2018vi\u1e63a\u2019 is nothing more than \u2018avesha\u2019, i.e. absorption of consciousness by expression of Shakti. Look how this technique is described in ‘Vij\u00f1ana Bhairava Tantra\u2019: <\/span><\/p>\n \u0935\u0939\u094d\u0928\u0947\u0930\u094d \u0935\u093f\u0937\u0938\u094d\u092f \u092e\u0927\u094d\u092f\u0947 \u0924\u0941 \u091a\u093f\u0924\u094d\u0924\u0902 \u0938\u0941\u0916\u092e\u092f\u0902 \u0915\u094d\u0937\u093f\u092a\u0947\u0924\u094d \u0964 \u0915\u0947\u0935\u0932\u0902 \u0935\u093e\u092f\u0941\u092a\u0942\u0930\u094d\u0923\u0902 \u0935\u093e \u0938\u094d\u092e\u0930\u093e\u0928\u0928\u094d\u0926\u0947\u0928 \u092f\u0941\u091c\u094d\u092f\u0924\u0947 \u0965 \u096c\u096e \u0965 It is necessary to put your consciousness, being similar to the purest space, into the very centre of engagement between fire (consciousness) and a poison (various defilements) or to be absorbed into fullness of vital force through sexual intercourse. <\/em><\/p>\n In general, it is possible to explain many \u2018impure elements\u2019 in vamachara tantra, such as various intoxicants: alcohol, bhang (vijaya) and drugs, as smokable, as well as liquefied (which is made from the same seeds as bhang) through the concept of \u2018poison\u2019 as enhancing element for awakening of blossoming consciousness. Also, sex, which is criticised by Orthodox Hinduism, especially with a deliberate disregard to the system of varnas, castes, households and, in general, to sexual emanations, meat consumption etc. Whatever the case I use substitutions for the most of these elements, because I realised many states of consciousness and there is no necessity for a variety of radicalisms. These substitutes are called \u2018anukalpas\u2019. In yoga these states and effects are often connected with particular psychophysical inner processes. The conclusion is that \u2018the poison of samsara\u2019 could be doubly viewed as destructive element, as well as realising true pureness.<\/span><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Various Sampradayas could define many images of Vedas, Puranas, Tantras, Yoga-Shastras in their own, sometimes diametrically opposing ways. They use metaphorical language which is intentionally called ‘sandha-bhasa\u2019 by siddha yogis. This is a language which allows you to find doors … Continue reading
\natha etadanu\u1e63\u0101kta\u1e43 bhuja\u1e45gavedhamabhidh\u0101tum\u0101ha <\/span><\/p>\n
\n<\/span>s\u0101 caiva param\u0101 \u015baktir\u0101nandapravik\u0101sin\u012b \u0964
\n<\/span>janmasth\u0101n\u0101tpara\u1e43 y\u0101ti pha\u1e47apa\u00f1cakabh\u016b\u1e63it\u0101 \u0965248\u0965\u00a0<\/span><\/p>\n
\nThe same Supreme Shakti, she manifests bliss and goes from a place connected with \u2018Birth\u2019 to a highest level, she, who is adorned with five snake hoods. .. 248 ..<\/em><\/span><\/p>\n
\n<\/span>vahner vi\u1e63asya madhye tu citta\u1e41 sukhamaya\u1e41 k\u1e63ipet |
\nkevala\u1e41 v\u0101yup\u016br\u1e47a\u1e41 v\u0101 smar\u0101nandena yujyate \u0965 68 \u0965<\/span><\/p>\n