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Summary of Upadesa II.
The real Yogi must know the inner environments of the body. This chapter, therefore, deals with the nine nerve-centres, sixteen supports or adharas, the three laksyas (points of concentration) and the five vyomans (firmaments), which are all located in the body. Concentration on the nerve-centres known as Cakras, confers on the Yogi superhuman powers. The various pithas, bandhas and some mudras mentioned in this chapter may suggest some connection with the Buddhist Vajrayana School, specially the Vajroli Mudra (2.13). In the Banaras copy of Siddha Siddhanta Sangraha Vajroli Mudra is mentioned as Vajrolika (2.18) and the blucakra, nirvanacakra and akasacakra are called ghantika, monolaya and brahmacakra.
The Bhramara Guha which is mentioned in connection with the Vajroli mudra is an important factor, as it is from this place in the lower region that Samadhi starts. The Santa poets, Kabir and others, also speak of the Bhramara Guha, but the location is different; they describe it to be beyond the Sahasrara or Brahmarandhra which is in the highest cerebral region.
Additional Note : The six nerve-plexuses (Satcakra) well known in Yogic practices, are muladhara, svadhisthana, manipura, anahata, visuddha and ajna, but the Natha Yogis have added to this list, three more, talu, nirvana and akasa. This Talucakra is important, as at this place there is the Ghantika- lingamukha (the uvula) and the Rajadanta or the tenth door of the Sankhini nerve. Here the Yogi meditates on Surya (the void) and his mind merges in it. It is again at this point that the nectar flows from the moon and the Yogi turns his tongue backwards (known as Khecari mudra (and saves it from falling into the destructive fire, situated in the navel). By this mudra the Yogi attains immortality and Sivahood. The physical body is made up of five factors as has been described before (1.61) viz., Karma (activity), Kama (desire), Candra (the moon), Surya (the sun), Agni (fire). Of these the primary elements are the Sun and the Moon. The Sun and fire are generally held to be the same. The moon represents the quintessence in the form of juice and possesses the nivrtti kala (digit) which is the digit of nectar (1.64). Hence the attempt to save the nectar from the moon falling into the fire or sun.
