गान्धर्व तन्त्र (शैव-शाक्त आगम - मन्त्र-रहस्य, यन्त्र एवं देवतोपासना सटीक)

in the mantra form While this is being done, Yonimudrā is to be placed in the cavity of the head, forehead, middle of the eyebrows, face and heart What has been described above relates to the ex- ternal worship. As regards the internal, the practitioner is first to purify his mind and soul through Prāṇāyāma which is said to be of the highest value in the spiritual do- main By Prāṇa is meant the life breath and by Āyāma the control thereof Prāṇāyāma consists of the three functions—inhalation, exhalation and retention AWAKENING OF KUNDALINI While doing the Prāṇāyāma referred to above, the practioner is to mutter mentally either the whole mantra or its initial syllable The Kundalinī lying dormant in the Mulādhārā is to be contemplated upon as a thin red flame rising upwards when awakened with the help of ओंकार and piercing the six life - centres in its up- ward march, till it reaches Śiva and becomes united with him in bliss Thence she comes down again through the same way to Mulādhāra The Kundalinī while moving up from Mulādhāra to the heart receives the name of वह्निकुण्डलिनी being fiery, from heart to the throat सूर्यकुण्डलिनी being solar and from throat to head सोमकुण्डलिनी being lunar. The three Kutas respectively get assimilated to her in the three places referred to above In the Bindu, the 4th form of Kundalinī as embracing all the Bījas and all forms of light is to be contemplated upon