59030 eb i-224 .pdf

burnt, Mishra says, the analogy breaks down when applied to human de-
sires. Human desires are part of the Lord’s sportive creation of the world,
l ̄ıla, ̄ and their actualization into worldly activity is an aspect of the fulfill-
ment of the Lord’s creation.^33 Like classical Yoga, Tantra holds that at-
tachment and aversion, not worldly objects themselves, produce bondage
and suffering. The T ̄antric solution is neither indulgence nor eradication
of desire, but enjoyment without attachment. Tantra advises against re-
pression of inclinations, recommending that one witnessone’s thoughts
and desires, and not suppress them, thus granting the mind opportunity
to sublimate thoughts and desires by integrating them, rather than eradi-
cating them.^34
The aim of T ̄antric yoga is the realization of Param Íiva. Fundamen-
tal to T ̄antric s ̄adhanais KuÓnÓdalin ̄ı Yoga, a form of Laya Yoga.^35 Laya
Yoga incorporates the system of the cakrasand kuÓnÓdalin ̄ı energy.^36 Laya,
from the verbal root √l ̄ı, ‘to dissolve,’ means the yoga of dissolution, that
is, the dissolution of self into Brahman. Dissolution is explainable in
terms of the S ̄amkhya elements:Ó

In the T ̄antric form of Laya Yoga or in ÓsaÓtcakrabheda, the five gross

constitutional elements (pañca mahabh ̄ uta ̄ ) of both body and universe

dissolve in their source. It means during the process of yoga, the earth

element dissolves into water, water into fire, fire into air, and air into

ak ̄ ̄a ́sa (space). And this ak ̄ a ́ ̄sa element further dissolves into their essence

like sound, touch, form, taste, and smell which merge again into intelli-

gence (buddhi), egoism (ahaÓmk ̄ar), etc., and ultimately into the spirit or

consciousness.^37

Dissolution into Brahman is sought by means of yogic practices that per-
mit union within oneself of Íiva-Íakti. KuÓnÓdalin ̄ı,from the word
kuÓnÓdala, ‘coil,’ refers to the energy or sakti ́ of the universe in the form it
takes within the human organism. Íaktias kuÓnÓdalin ̄ı is conceived as a
small snake coiled at the base of the spinal column. Activating and direct-
ing this cosmic energy within oneself is at the root of Tantra and of
KuÓnÓdalin ̄ı Yoga. KuÓnÓdalin ̄ı Yoga may be called the yoga of energy. Its
concern is stimulating the ascent of one’s vital cosmic energy so that the
kuÓnÓdalin ̄ı that is Para-Íakti may pierce through the several energy-centers
or cakras(literally, ‘wheels’), and unite with Íiva, who resides in the high-
est cakra, at and above the top of the head.^38

The dev ̄ı who is Íuddha-sattva ̄ pierces the three li ̇ngas[within the cakras],

and having reached all the lotuses [cakras] which are known asBrahm ̄a-

nad ̄ı lotuses, shines therein in the fullness of her luster. Thereafter in her

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