dva:daSa:ntà manDal yas di:vas thöjiy,
na:sika pavanà ana:hatà rav |
svayam kalpan antih tsöjiy
pa:nay di:v ta artsun kas ||
One who knows the dvadashant
as the shrine of God,
and the vital air that
rises to the nose
as the sun of
ana:hata,
finally loses false ego,
and, knowing the Self
as God,
who then is there
to worship?
Note: There seems to be more disagreement than agreement with regard to the meaning of "dva:daSa:ntà manDal." Everyone is in agreement that "mandala" in this context means "chakra." Sir George Grierson thought it meant the brahmarandhra, which corresponds to a particular location in the brain. B. N. Parimoo thought it meant the heart chakra, usually depicted as a lotus with twelve petals ("dvadashant" means twelve). Nil Kanth Kotru avoided the question entirely by not translating the word "dva:daSa:nt." But I have always assumed that it meant the sahasrara chakra, the thousand-petaled lotus, which many yogic texts describe as being "twelve finger-breadths above the top of the head," and which is the highest psychic center associated with the chakra system. I still believe that, and it also corresponds to Gopi Krishna's writings about his own kundalini experience. Lalla also used the word "ana:hata" in this poem, which means "unstruck." It refers to the "unstruck sound" corresponding to "OM."
ॐ नमः शिवाय ॐ
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