Chapter 14

Gandha Tanmtra (Smell)

Aqa ganQaaidpUvaa-NaaM tnmaa~aNaamanaumaat\.

QaarNaa saMP`avaxyaaima t%flaanaaM P`aisawyao..1..
pItkM ganQatnmaa~M tuyaa-EaM sava-saMimatma\.
naasaarnQnaag`agaMM Qyaayaod\vaj`alaaHCnalaaiHCtma\..2..
dSamaai_vasaadUQv-aM yaaoiganaao|nanyacaotsa.
kao|ip ganQa samaayaait iWQaaBaUtao|PyanaokQaa..3..
ttao|sya ?tumaa~oNa Sauwao ganQa isqaraoBavaot\.
YaiD\Bamaa-yaO svayaM ganQamayamaova BaivaYyait..4..
yaao ya~ raocato ganQastM t~ kuto BaRSama\.
~\yabdat\isaiwmavaaPnaaoit P`aoirtaM PaaHcaBaaOitkIma\..5..
Now I will deliberate on the dhras on essences of pure elements beginning
with smell for yogic achievements concerning their fruits. (1)
The unmixed essence of smell, gandha tanmtr, is yellow in colour and
rectangular is its shape. It is all-pervading. It needs to be meditated on as located
at the tip of the nose bearing the mark of Viu. (2)
Just after passing the tenth day of practice of exclusive meditation, some sort of
special smell descends on the yogin which, though of two varieties, is inclusive of
many. (3)
Within a couple of months of practice, the yogin is likely to get the pure smell
settled in him. After six months, he is sure to become filled with such a smell
himself. (4)
Whatever smell is wished to be produced wherever, the same emanates from him
in abundance. He attains efficiency of producing the smell relating to all the five
elements within a period of three years. (5)

tdUQva-maa%manaao $pM t~ saMicantyaowRid.

ganQaavarNaiva&anaM i~iBarbdOrvaaPnauyaat\..6..
After that, he should meditate on his own form in his heart. (Through this
practice) he attains efficiency in the science of creation of an atmosphere of smell
within three years. (6)

[-Yaa_IiPtyautM t~ tnmaNDlaivavaij-tma\.
QyaayanP`apSyato sava-ganQaavarNavaaisana..7..
Apart from that circle of smell, if he meditates on himself as enclosed within a
certain glow, he is able to see closely all the living beings indwelling that
environment of smell. (7)

Qarat<vaao>ibambaaBaM t~Ovamanauicantyana\.
t%samaana%vamaByaoit pUva-vaid\Wtyao isqaro..8..
The image of this earth in itself is the world of smell. Contemplating like this, the
yogin becomes kindred to it on the stability of the idea of grounding of the twofoldness in the oneness. (8)

sva$pM t~ saMican%ya BaasayantmaQaisqatma\.

tdISa%vamavaaPnaaoit pUvaao->onaOva va%ma-naa..9..
Qarat<vaao>va%sava-mat }Qva-manausmarna\.
td`UpM flamaaPnaaoit ganQaavarNasaMisqatma\..10..
He attains rulership of the world of smell by meditating in this way on himself as
casting his glow below him. (9)
The earth is all as mentioned above, that is, as an atmosphere of smell.
Contemplating like this, one obtains the same result as accrues out of the
contemplation on the atmosphere of smell. (10)
Rasa Dhra (Taste):

rsa$pamatao vaxyao QaarNaaM yaaoigasaoivatama\.

yayaa sava-rsaavaaiPtyaao-igana saMP`ajaayato..11.
jalabaud\baudsaMkaSaM ija*vaayaaM caag`atisqatma\.
icantyaod`satnmaa~M ija*vaag`aaQaarmaa%mana..12..

Hence onward I will talk on the dhra of taste as practised by yogins. Through
practice on this dhra, the yogin attains all the tastes. (11)
One should meditate on the essence of taste in the form of bubbles getting
formed on the tip of ones own tongue. (12)

sauSaItM YaD`/saM ican%yaM td\gatonaantra%manaa.

ttao|sya maasamaa~oNa rsaasvaad P`avat-to..13..
The taste should be meditated on as completely cooling and imbued with six
kinds of taste with complete involvement of ones self. It results in the experience
of extraordinary sense of taste within a month of practice. (13)

lavaNaadInpir%yajya yada maQaurtaM gat.

tda tinnaigarnyaaogaI YaNmaasaanmaR%yauijad\Bavaot\..14..
jaravyaaiQaivainama-u> kRYNakoSaao|cyautVuit.
jaIvaodacand`tarak-maByasyaMSca @vaica%@vaicat\..15..
Having put in abeyance all other tastes like the saltish, when one begins to have
the taste of sweetness, he should make the same go down the throat again and
again. Thus he may overcome death within six moths. (14)
Getting rid of old age and diseases and continuing to have his hair black and the
glow of his body intact, the practitioner of this meditation may sometimes live till
the end of the moon, the sun and the stars. (15)

pUvaao->baud\baudakarM sva$pmanauicantyana\.
inaravarNaiva&anamaaPnaaotIit ikmad\Bautma\..16..
Contemplating on oneself as the sense of taste like bubbles on the tip of the
tongue, as already mentioned, one gets command over that understanding which
is known as nirvaraa vijna. (16)

tmaova VuitsaMyau>M QyaayannaaQaarvaij-atma\.

pSyato va%sar sava-M rsaavarNamaaiEatma\..17..
When the same meditation is done along with glow of oneself and without taking
recourse to any basis such as the tip of the tongue, the yogin is able to see within a
few years time whatever lies concealed within the sense of taste. (17)

jalat<vaao>ibambaaid tdUQva-manauicantyana\.

pUvaao->M sava-maaPnaaoit rsaavarNajaM sfuTma\..18..

Sense of taste is the image of water; continuing to meditate beyond this premise,
one attains not only whatever is mentioned above but also obviously whatever is
produced from the enclosure of the sense of taste. (18)
Rpa Dhra (Meditation on Form):

Atao $pvatIM vaxyao idvyadRiYTP`adaM SauBaama\.

QaarNaaM sava-isaw\yaqa-M $ptnmaa~maaiEatama\..19..
ekantsqaao yada yaaogaI ivainamaIilatlaaocana.
Sar%saMQyaaB`asaMkaSaM ya<au ikMica%P`apSyait..20..
t~ caot samaaQaaya yaavadasto dSaahkma\.
tava%P`aSyato t~ ibandUnsaUxmatmaanaip..21..
koica<a~ isata r>a pIta naIlaastqaa pro.
tandRYT\vaa t~ saMdQyaanmanaao|%yantmananyaQaI..22..
YaNmaasaa%pSyato toYau $paiNa saubahunyaip.
~\yabda<aanyaova tojaaoiBa P`adIPtaina isqaraiNa ca..23..
After this I will talk about meditation on form which needs to be auspicious and
generative of divine insight. This dhra is based on the essence of form and is
potent with all the siddhis. (19)
Having seated himself in a lonely place with his eyes closed when the yogin
visualises something like cloud of an evening of the autumn season, and remains
there for a period of ten days having kept his gaze constantly on it, he perceives
subtlest possible points therein. (20-21)
Some of these points are white, some red, some yellow and the rest blue. Having
perceived them, he should meditate on them exclusively without diverting his
mind anywhere else. (22)
Within a period of six months are visible to him therein various kinds of forms in
a multitude. Within a period of three years those forms become brightened and
stable. (23)

tanyaByasyaMsttao W\yabdaiWmbaakaraiNa pSyait.

ttao|bda%pSyato toja YaNmaasaa%puYaakRit..24..
i~maasaad\ vyaapkM tojaao maasaa%sv-aM ivasaip-tma\.
kalamaacca pUvaao->M pavarNamaaiEatma\..25..

t%sav-aM flamaaPnaaoit idvyadRiYTSca jaayato.

[tIyaM klpnaaSaUnyaa QaarNaa kRtkaoidta..26..
dSapHcaivaQaao Baod svayamaovaa~ jaayato.
yatao|syaaM inaScayaM kuyaa-%kmanyaO Saas~DmbarO..27..
Meditating on the same forms for another two years he envisions there certain
images. Within one year next to it, he perceives those images illuminated and in
six months thereafter he visualises them taking the form of human beings. (24)
After the next three months, that illumined spot becomes all-comprehending. In
course of time, it is realised as having its resort in the form. (25)
(The yogin who has passed through these steps) attains all the fruits mentioned
above besides having developed the power of extraordinary insight in him. This
dhra is completely free of use of the power of imagination. (26)
This dhra relating to form diversifies itself into fifteen kinds. As such, one
may concentrate on it alone without going into deliberation on any other device
elaborated upon in the scriptures. (27)
Spara Dhra (Meditation on Touch Senses):

At spSa-vatImanyaaM kqayaaima tvaaQaunaa.

QaarNaaM tu yayaa yaaogaI vaj`adoh P`ajaayato..28.
YaT\kaoNamaNDlaantsqamaa%maanaM pirBaavayaot\.
xamaHjanasaMkaSaM P`a%yaMxaM sfuirtakulama\..29..
ttao|sya dSaiBado-iva idvasaOs%vaicasava-t.
Bavaoi%ppIilakaspSa-sttstmanauicantyana\..30..
vaj`adoh%vamaasaaV pUvaao->M pUva-vallaBaot\.
pUvaao->maNDlaakarM pUva-pM ivaicantyana\..31..
spSa-t<vaavaRit&anaM laBankona inavaaya-to.
hInamaNDlamaa%maanaM Qyaayao<a%pitisawyao..32..
Now, I shall tell you about another kind of dhra which is related with the
sense of touch. Through the practice of it the yogin becomes bodily invincible like
a diamond. (28)
Under this dhra, one is required to think of himself as seated in the middle of
a hexagon with his body felt as lustrous as an ointment casting its lustre all around
perceptively. (29)

As a result of this dhra, O goddess, practised for ten days, one has the
experience of ants moving all around his body. He should continue his practice
with the experience onwards. (30)
Consequently, after having attained the hardihood of a piece of diamond, as
mentioned above, the yogin should think of himself as seated in the middle of a
hexagon with his body looking as a pigment of ointment. (31)
After he has reached this state, he cannot be stopped from his experience of the
continuity of the knowledge of the essence of touch. For the sake of mastery over
this knowledge, he should practice this dhra without taking resort to the
circle. (32)
Dhvani (Sound) Dhra:

yayaa saMisawyaa sava-spSa-vaodI BaivaYyait.

kNaaO- ipQaaya ya%naona inamaIilativalaoacana..33.
yaM XaRNaaoit mahaGaaoYaM caotst~anausanQayaot\.
dIPyato jaazrao vai*nasttao|sya dSaiBaid-na..34..
dUracC`/vaNaiva&anaM YaNmaasaadupjaayato.
yastsyaanto Qvainama-nd ikMicai%MkMicaiWBaavyato..35..
saklaa%maa sa iva&oyastdByaasaadnanyaQaI.
SabdavarNaiva&anamaaPnaaoit isqartaM gatma\..36.
yapuna EaUyato Sabdstdnto SaMKnaadvat\.
P`alayaakla$pM tdByasyaM t%flaoPsauiBa..37..
sa evaaittramanyaSabdP`acCadkao yada.
iva&anaakla [%yau>stdasaavapraijato..38..
manaao*ladkrao yaao|nyastdnto saMivaBaavyato.
sa man~ [it iva&oyaao yaaoigaiBayaao-gakai=\xaiBa..39..
ttstu EaUyato yaao|nya SaantGaNTainanaadvat\.
sa man~oSa [it P`aao> sava-isaiwflaP`ad..40..
GaNTanaadivaramaanto ya Sabd saMP`ajaayato.
man~oSaoSapdM tiw isawInaaM karNaM maht\..41..
Ainalaonaahta vaINaa yadR=\naadM ivamauHcait.
tadRSaao yaao Qvainast~ tM ivaVacCaMBavaM pdma\..42..
pRqagvaa maSaao vaaip savaa-naotansamaByasaot\.

P`aaPnaaoit sava-ivai%sawI SabdavarNamaaiEata..43..

[%yaota kiqata pHca tnmaa~aNaaM tu QaarNaa..
By taking recourse to this dhra, he would come to understand the secret of all
kinds of touch. Having closed both his ears and eyes, he should meditate on the
big bang he listens to automatically. By virtue of this exercise he gets his digestive
fire enhanced in its heat within a span of ten days. (Verses 33-34)
As a result of this practice, he comes to evolve the power of listening any sound
from a considerable distance well within six months. After that, he comes to hear
a peculiar sound audible to him slowly and slowly. (35)
Such a person should be taken as in tune with all selves by virtue of his practice
on this point without any lapse. Owing to it, he gets entry into the science of word
as an enclosure around ourselves. (36)
At the end of it, one comes to listen to a sound like the one produced by the
blowing of conch shell at the time of dissolution of the world. One should take up
the exercise of listening to that sound if he wishes to have the result of it in his
life. (37)
O invincible Prvat, when the same sound becomes overwhelmingly dominant
over all other sounds; that state of siddhi is called vijn kal. (38)
The next stage of extreme joy the aspirant arrives at makes him known by yogins
of higher aspirations as mantra. (39)
After this, he listens to a sound akin to the resound of a bell. This sound is
indicator of attainment of the fruits of all sdhans and the yogin concerned is
known as the Lord of mantras, mantrea. (40)
The sound of bell is followed by another peculiar sound which makes the aspirant
known as the Lord of the Lords of mantra and proves bestower of several other
great siddhis. (41)
The stage at which is heard a sound akin to that emanating automatically from a
vee due to the touch of air, that is to be understood as the stage of ambhu.
(42)
All these sdhans need to be practised separately or in the order as mentioned here. As a
result of the practice, the yogin attains all the siddhis related to the enclosure of sound.
(43)