SCIENCE OF TRIVENI IN THE GORAKSHA PADDHATI OF GORAKHNATH

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SCIENCE OF TRIVENI IN THE GORAKSHA PADDHATI OF GORAKHNATH

 

Khechari Mudra is the same as Yoni Mudra, in that Prana (inflow) and Apana

(outflow) are restrained and joined in Shushumna - at the Junction of the

Ida-Soma-Moon and Pingala-Surya-Sun Nadis or " rivers " .

 

When Oja Dhatu or Seed Essence is Genetically an Androgynous Mix of male and

female, Re-Conception of an Inner " Child " , causes psychic energy to rise from

below, to the higher chakras of Inner Sight(Prakasha) and Sound (Anahat Nad) of

Agni Chakra, which is the " Third Eye " at the forehead, and Brahmarandra or the

God Chakra at the top of the head, where soul leaves the body as in Telepathy,

Astral Projection, Soul Travel, or Out-of-Body Experience.

 

" Triveni " usually implies the " Sacred Confluence of Two Rivers Into One " , such

as at the sacred sites of Allahabad and Varanasi. It is also symbolized by what

Padmasambhava calls the " Three Psychic Nerves " of male, female, and Androgynous,

pertaining to Prana (bioplasma, inflow) or Bindu (seed).

 

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Goraksha-Paddhati

Translation by Georg Feuerstein

 

The importance of the Goraksha-Paddhati ( " Tracks of Goraksha " ) can be

gauged by the fact that many of its verses are found scattered

throughout the later literature of Hatha-Yoga. It is unlikely to have

been authored by Goraksha, however, because its concepts and

terminology belong to the twelfth or thirteenth rather than the tenth

century. This text is here translated in full for the first time,

based on the Sanskrit edition by Khemar�ja Shr�krishnad�sa (Bombay).

 

Part I

 

He who knows the khecar�-mudr� does not experience sleep, hunger,

thirst, fainting, or death from disease. (1.64)

 

He who knows the khecar�-mudr� is not troubled by grief, tainted by

actions [or karma], or bound by anything. (1.65)

 

The mind (citta) does not move because the tongue assumes the

khecar�. Because of this, the perfected khecar� is adored by all the

adepts. (1.66)

 

The semen (bindu) is the root of [all] bodies in which the veins

[i.e., the channels of the life force] are established. They

constitute [all] bodies from the head to the soles of the feet.

(1.67)

 

For him who [enters] the cavity above the uvula by means of the

khecar�-mudr�, the semen is not wasted, [even if he is] embraced by a

woman. (1.68)

 

So long as the semen remains in the body, how can there be fear of

death? So long as the nabho-mudr� is maintained, the semen does not

stir. (1.69)

 

Even if the semen has dropped into the " sacrifice consuming " (huta-

�shana) [female womb], it moves back up again, having been stolen,

when it is restrained by the power of the yoni-mudr�. (1.70)

 

Moreover, the semen is twofold: white and red. They call the white

one shukra, while the red one is named mah�-rajas. (1.71)

 

The rajas is located at the place of the navel and resembles a red

liquid. The bindu is located at the place of the moon [i.e., at the

palate]. Their union is difficult to achieve. (1.72)

 

The bindu is Shiva; the rajas is Shakti. The bindu is the moon; the

rajas is the sun. Only through the union of both does [the yogin]

attain the supreme State. (1.73)

 

When the rajas is activated by stirring the [kundalin�-]power through

the breath (v�yu), then it achieves union with the bindu, whereupon

the body becomes divine. (1.74)

 

Comments: The creation of a divine body (divya-deha), which is

endowed with all the great paranormal powers, is the avowed goal of

Hatha-Yoga. This stanza briefly mentions the esoteric process by

which this is accomplished.

 

The shukra is joined with the moon; the rajas is linked with the sun.

He who knows their coessential unity is a knower of Yoga. (1.75)

 

The purification of the network (j�la) of channels and the stirring

of sun and moon, as well as the drying up of [noxious bodily]

liquids, is called mah�-mudr�. (1.76)

 

Just as a great bird takes to flight untiringly, so his [practice of]

udd�y�na[-bandha] becomes a lion to the elephant of death. (1.77)

 

This upward lock (udd�y�na-bandha) is said [to be practiced] below

the navel and at the back portion of the abdomen. There the lock is

said [to be applied]. (1.78)

 

The j�landhara-bandha [or throat lock] blocks the network of conduits

(shiras) so that the water from the sky (nabhas) [i.e., the ambrosial

liquid from the secret center in the head] does not drip down [into

the abdomen]. Therefore [this practice] removes a host of diseases of

the throat. (1.79)

 

By performing the j�landhara-bandha, characterized by the

[deliberate] constriction of the throat], the nectar does not fall

into the fire, and the air is not agitated. (1.80)

 

Pressing the left heel against the perineum, [the yogin] should

contract the anus while pulling the ap�na [life force] upward. [Thus]

is the " root lock " (m�la-bandha) to be performed. (1.81)

 

By unifying ap�na and pr�na, urine and faeces are reduced. Even if he

is old, he becomes young again through the constant [practice of] the

root lock. (1.82)

 

Assuming the lotus posture, holding the body and head straight while

gazing at the tip of the nose, he should recite the imperishable om-

sound in seclusion (ek�nta). (1.83)

 

The supreme Light is om, in whose morae (m�tr�) abide the deities of

moon, sun, and fire [together with] the realms [symbolized by the

words] bh�h, bhuvah, and svah. (1.84)

 

The supreme Light is om, wherein abide the three times [i.e., past,

present, and future], the three Vedas [i.e., the Rig-, Yajur-, and

S�ma-Veda], the three worlds, the three intonations (svara), and the

three deities [i.e., Shiva, Vishnu, and Brahma?]. (1.85)

 

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