History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.146.1

v7.c92.146.1

He explains 'Being thus awakened Kundalinī enters the great road to liberation (mukti), that is, the Sushumnā nerve, and penetrating the centres one by one, ascends to the Sahasrāra and there coming in blissful communion with the Lord of Lords, again descends down through the same passage to the Mūlādhāra Chakra. Nectar is said to flow from such communion. The sādhaka drinks it and becomes supremely happy. This is the wine called Kulāmṛta, which a sādhaka of the spiritual plane drinks .. In reference to a sādhaka of the spiritual (ādhyātmika) class the Tantra says 'Pītvā pītvā...vidyate'. During the first stage of Ṣaṭ-cakra-sādhanā the sādhaka cannot suppress his breath for a sufficiently long time at a stretch to enable him to practise concentration and meditation in each centre of Power. He cannot therefore detain Kundalinī within the Sushumnā longer than his power of Kumbhaka permits. He must consequently come down upon the earth i. e. the Mūlādhāra, which is the centre of the element earth, after having drunk of the heavenly ambrosia. The sādhaka must practise this again and again and by constant practice, the cause of rebirth i. e. *vāsanā* (desire) is removed." This explanation sounds very profound and highly psychical, but it is not at all convincing. Similarly, the present author wonders how many writers on Tantras and how many Tāntrikas understood the theory of sublimation put forward in 'Tantras as a way of realization' (Cultural Heritage of India, Vol. IV. pp.