“The Posture of Samathy or Trance through Vadantic Yogue practice by The Madras Yogi Sabapathy Svamy. How the [St]oolsarir becomes the Lingasarir”
VRY Diagram 1
Picture Key:
Nos. 1, 2, 3: three smaller pipes in large Sukhmana Nadee [sūkhmanā nāḍī], through which Jivatma Pran akas [jīvātmā prāṇākāśa “Finite Spirit’s ether of the vital breath”] descends in three ways
Nos. 4, 5, 6: three pipes in Kumbhak [kumbhaka] organ, through which the Jivatma Pran Akas [jīvātmā prāṇākāśa “Finite Spirit’s ether of the vital breath”] ascends
Idakala pipe [iḍākalā vāci] of Sukhmana organ
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Sukhmana pipe [sūkhmanā vāci] of Sukhmana organ
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Pingla pipe [piṅgalā vāci] of the Sukhmana organ
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Rechak Chandra Kala pipe [recaka candra kalā vāci] of the Kumbhak organ
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Kumbhak Agni Kala pipe [kumbhaka agni kalā vāci] of the Kumbhak organ
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Purak Surya Kala pipe [pūraka sūrya kalā vāci] of the Kumbhak organ
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7. First kingdom, which is situated in the centre of the skull, or Dwadash shanta Moddhiagiyan udeya parwali Kamalum [dvādaśānta madhya jñānodaya paraveḷi kamalam, “the outside lotus of arising gnosis amid the end of the twelve.”]
The first faculty which is the Infinite Spirit’s first reflection or appearance, namely the faculty of Wisdom.
The only universal witness which has the consciousness of being the one with the Infinite Spirit without any idea of duality. This Paratparam [parātpara] is the pure and the motionless Brahmam or the Infinite Spirit. It neither acts nor creates but pervades everywhere as invisible, omnipotent, all-knowing all-seeing and everlasting Bliss. It is the Universal Spiritual witness, and stands as the first principle of the Infinite Spirit, being Absolute and Unconditioned.
Self Emanation of the Infinite Spirit or Paratparmayam [parātparamaya परात्परमय, “that which consists of the supreme of supremes.”]
[Silvery-purple color.]
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8. Second kingdom, which is situated in the top of the brain, or Kapal Madhi Brhama rantar Kamalum [kapāla madhya brahmarandhra kamala, “the lotus of the crevice of Brahman (i.e., the fontanel) amid the cranium”].
The second faculty, which is the Infinite Spirit’s second reflection or appearance, namely the faculty of Wit or Intelligence.
From here begins the consciousness of the difference between the Spirit of Spirit and the Human Spirit. It is from this place that Maya begins to spread the snare of her temptations of Sankalpa Kalpana Bhranti [saṃkalpakalpanābhrānti “wishful thinking, fabricated thought, and confusion”] or in other words hence commences the duality. This is the Human Spirit that always acts and creates, &c. It has the responsibility of guarding against the introduction of accidental doubts, and unbelief: that it might not become impure by their contact. It is as pure as the spirit of spirit, and is immortal and enjoys eternal bliss; observing at the same time the will and laws of the Infinite Spirit.
The seeming emanation of wit or Intelligence which is called the spirit of wit or Paramayam [paramaya परमय, “that which consists of the supreme.”]
[Yellow color.]
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9. Third kingdom, which is the middle of the brain, or Mastaka Maddhi Dirgha nutpa Vivek prakash Kamalum [mastaka madhya dīrgha nuṭpa viveka prakāśa kamala, “the lotus of expression in the middle of the brain that discriminates between long and minute.”].
The Infinite Spirit’s third faculty, reflection or appearance, namely the faculty of Knowledge.
It introduces unbelief and sins, because it is here that the emotions of love, suddenly burst forth. The Human Spirit here is changed into Triune soul or here the faculties of thoughts are first evolved.
The seeming emanation of the spirit of Knowledge or Tatparanamayan [tatparamaya तत्परमय, “that which consists of the lesser supreme.”]
[Blue color.]
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10. Fourth kingdom, which is situated in the bottom of the brain, or mastak anta Vivek Sahasra kamalum [mastaka anta viveka sahasra kamala, “the thousand-petaled lotus of discrimination at the bottom of the brain.”]
The fourth faculty, which is the Infinite Spirit’s fourth reflection or appearance, namely the faculty of Prudence.
From here spring up the desire and love of momentary pleasures which Finite Spirit vainly thinks to be perpetual happiness and delight. They are unreal and transitory as the fantastic dreams of a man in sleep. Here the Triune Soul forgets it self truth, and becomes the Soul of Ignorance.
The seeming emanation of the spirit of Prudence or Kalayam [kalāmaya कलामय, “that which consists of the fragmented powers (kalā)”].
[Green color.]
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11. Fifth kingdom, which is situated in the centre of the forehead, or Sookamana maddhya agiyan tritatwa Kamalum [sūkhamanā madhyā jñāna tritattva kamala, “the lotus of the three principles of ignorance, amid the central pipe.”]
The fifth faculty, which is Infinite Spirit’s fifth reflection or appearance, namely the faculty of Memory.
From here spring up the powers of suggestion, recollection, and forgetfulness. Here the Soul of Ignorance becomes the Soul of Selfishness.
The seeming emanation of the spirit of Memory of Nadamayum [nādamaya नादमय, “that which consists of the sound (nāda).”]
[Violet/Purple color.]
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12. Sixth kingdom, which is situated in the centre between the two eyebrows, or purva maddhi duita Shakti Kamalam [pūruva madhya dvitā śakti kamala, “the lotus of the two powers in the the center of the forehead.”]—the “two powers” are āvaraṇaśakti (“hiding faculty”) and vikṣepaśakti (“creating faculty”).
The sixth faculty which is Infinite Spirit’s sixth reflection or appearance, namely the faculty of Muse.
From here spring up the powers of false imaginations, poetical conceptions, and inventions of themes of all kinds, and here the Soul of Selfishness becomes the Soul of Emotion.
The seeming emanation of the spirit of Muse or Vindumayam [vindumaya विन्दुमय; lit. “that which consists of the drop (bindu or vindu).”]
[Red color.]
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13. Seventh kingdom, which is situated in the tip of the nose, or Nas maddhi Panchkrittya trimala, shristiya trimala, shristiyadi Uttpanna Kamalum [nas madhya pañcakr̥tya trimala sr̥ṣṭi ādi utpanna kamala, “the lotus amid the nose in which has arisen the creation of the five activities, the three impurities, and so on.”]
The seventh faculty, which is my seventh reflection or appearance, namely the faculty of Self-esteem, self-love, and self-delusion.
Here the Soul of Muse becomes the Soul of Ideas or Ambition.
The seeming emanation of the spirit of Ambition and ideas or Trimala vasnamayam [trimalavāsanāmaya त्रिमलवासनामय; “that which consists of the the impressions (vāsanās) of the three impurities (malas).”]
This is the ājñā lotus.
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14. Eighth kingdom, which is situated in the centre of the tongue, or Jibva maddhi triguna Utpanna Kamalum [jihva madhya triguṇa utpanna kamala, “the lotus in the tongue in which has arisen the three qualities (triguṇa).”]
The eighth faculty, which is Infinite Spirit’s eighth reflection or appearance, namely the faculty of Irritation (rajas), Dullness (tamas) and Mildness (sattva).
Here the Soul of the ideas of Ambition becomes the Soul of Conscience.
The seeming emanation of the spirit of Conscience or Triguna vasna mayum [triguṇavāsanāmaya त्रिगुणवासनामय “that which consists of the impressions (vāsanās) of the three qualities (guṇas).]
This is the viśuddhi lotus.
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15. Ninth kingdom, which is situated in the centre of the throat, or Kanthha maddhi saddure antakarana Utpanna Kamalum [kaṇṭha madhya catur antaḥkaraṇa utpanna kamala, “the lotus in the throat in which the fourfold internal instrument has arisen.”]
The ninth faculty which is Infinite Spirit’s ninth reflection or appearance, namely the faculty of Intellect.
Here the Soul of Conscience becomes the Soul of Intellect.
The seeming emanation of the spirit of the Intellect or Sadurantakarana vasna mayam [caturantaḥkaraṇavāsanāmaya चतुरन्तःकरणवासनामय, lit. “that which consists of the impressions (vāsanās) of the fourfold internal instrument (caturantaḥkaraṇa).”]
This is the anāhata lotus.
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16. Tenth kingdom, which is situated in the centre of the heart, or Hirdaya maddhi Raga Dweshadi Utpanna Kamalum [hr̥daya madhya rāgadveṣādi utpanna kamala, “the lotus in the heart in which love and hatred, and so on, have arisen.”
The tenth faculty which is Infinite Spirit’s tenth reflection or appearance, namely the faculty of Passions or Notions, and States of Mind (of 28 kinds).
Here the Soul of Intellect becomes the Soul of Passions and Notions.
The seeming emanation of the spirit of Passions and notions of Raga dweshadi vasna mayam [rāgadveṣādivāsanāmaya रागद्वेषादिवासनामय “that which consists of the impressions of hatred and passion.”]
This center is the maṇipūraka lotus.
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17. Eleventh kingdom, which is situated in the navel, or Nabhi Maddhya Indriyadi Utpanna kamlum (nābhi madhya indriyādi utpanna kamala, “the lotus amid the navel in which the sense-faculties, and so on, have arisen.”]
The eleventh faculty which is Infinite Spirit’s eleventh reflection or appearance, namely the faculty of Senses or Panch tanmatra dash indriyadi [pāñcatanmātradaśendriyādi, “the five subtle elements, the ten sense-faculties, and so on.”]
The Soul of Notions and Passions becomes here the Soul of Senses.
The seeming emanation of the spirit of Senses or Dasindriya utpanna mayam [daśendriyotpannamaya दशेन्द्रियोत्पन्नमय “that which consists of the ten sense-capacities that have arisen.”]
This center is the svādiṣṭhāna lotus.
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18. Twelfth kingdom, which is situated in the Kundlee [kuṇḍalī], or Kundlee maddhi Bhutadiutpanna kamlam [kuṇḍali madhya bhūtādi utpanna kamala, “the lotus in the ring (kuṇḍali), in which the elements and so on have arisen.”]
Infinite Spirit’s twelfth reflection or appearance, namely of Nature or Element (of two kinds, elements of matter and elements of senses).
The seeming emanation of the spirit of Nature and elements or sarva Bhutadi utpanna mayam [sarvabhūtādyutpannamaya सर्वभूताद्युत्पन्नमय “that which consists of all elements that have arisen.”]
This is the mūlādhāra lotus or kuṇḍalī of the elements.
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19. Kundlee [kuṇḍalī] where Jivatma [jīvātmā] descends after having commanded all faculties to retire from their respective functions
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20. The Soul of Senses that resides in the navel
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21. The Soul of Passions and notions that resides in the heart
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22. The Soul of Intellect that resides in the throat
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23. The Soul of Conscience that resides in the centre of the tongue
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24. The Soul of Ideas and Ambition that resides in the nose
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25. The Soul of Muse or Imagination that resides in the centre of the eyebrows
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26. The Soul of Memory that resides in the centre of forehead
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27. The Soul of Prudence that resides in the bottom of the brain
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28. The Soul of Knowledge that resides in the middle of the brain
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29. The Soul of Wit or Intelligence that resides in the top of the brain
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30. Brahmarantar [brahmarandhra, “crevice of Brahman”] in the centre of the skull
Source:
Info: “The Posture of Samathy or Trance through Vadantic Yogue practice by The Madras Yogi Sabapathy Svamy. How the [St]oolsarir becomes the Lingasarir / Mitra Vilas Press, Lahore.”
This is the first and only surviving diagram that accompanies The Mahatma Giana Guroo Yogi Sabhapaty Swami, Om. A Treatise on Vedantic Raj Yoga Philosophy, ed. Siris Chandra Basu (Lahore: “Civil and Military Gazette” Press, 1880). Henry Olcott mentions a second diagram that does not survive. Photo courtesy Kurt Leland and the Theosophical Society, Adyar. Original color. Light restoration in Photoshop by Keith Edward Cantú.
[Samathy = samādhi, Vadantic Yogue = Vedantic Yog, Stoolsarir = sthūlaśarīra “physical body,” Lingasarir = liṅgaśarīra “mark(ed) body”].