Baudhmarg in Tantra:

( from Mahapath, Gopinath Kaviraj, translated to Hindi by SN Khandelwal.)

Hatha yog and Raj yoga are 6 limbed and 8 limbed respectively. 6 fold yog of Budhists also is similar. Its details are seen in Guhyasamaj Tantra and Kālchakrottra written by Manjushree. This is also explained in earlier texts like Sekodyesh commentary by Naropā and Marm Kalikatantra. Learned people also call it as Baudh Yog. Commentator on Brahmsutras, Bhaskarāchārya in his rendition of Geeta has mentioned similar sequence of six-fold old path of yog. It has still not been published. Pratyāhār, Dhyān, Prānāyām, Dhāranā, Samādhi is called six-fold yoga. Siddhi is also of two types, Ordinary and special. Yogic Vibhuti is called ordinary siddhi, Sambodhi or Budhatva alone is best or special. As per Samājottar tantra,  it can be attained only through 6 fold path of yog. There are four ways to attain it, namely Sevā Vidhān, Upsadhanā, Sādhanā and Mahāsadhanā.

Mahāuṣhṇeeṣ bimb bhāvanā is called Sevāvidhān. This bimb is trayadhātuk(three dhatu) bimb. Amritkundlini bimb bhāvanā is called Upsādhanā. Devata bimb sādhanā is caleed Sādhanā. To imagine world in the form of Vibhu is called Mahā sādhana.

Attraction of ten senses towards any subject is called āharaṇ. When these senses are inward directed the state is called Pratyāhār. When they move inward and follow the self only then it’s a state of Pratyāhār. During this state the senses do not respond to any outside object. The power to see past-present-future, complete dispassion and to see the ten bases is called Pratyāhār. Smoke in the clear sky, Marichi, Khadyot, Deepkalikā, Chandra, Surya and Bindu darshan come under ten bases. During these, a practitioner can develop complete control over mantra. He gets vāk siddhi(power of speech to be true).

In pratyāhār during darshan of the world dhyān starts. This is the second stage of yog. Sthir or static and chalayamān or dynamic states are called Panchkām. During practice of Panchbudh, one should visualize that everything is budh. This is a form of dhyan and after it comes Prānāyām. Human breath associated with five senses is generator of five kinds of knowledge. In this, gaze is fixed at the tip of the nose with dhyān of the pind Swaroop and this is called Mahāratna Avasthā. Meaning of unwavering state of five budhas is panch gyān and its state is Vigyan skandh. Breath moves in right and left nasal passage. Both these breaths take a form they join together. This form is to established in front of the nasal tip. First of all prana should be established in the middle path(Sushumana), after that it should be established on nose tip. It should be fixed at various places like navel, heart, throat, forehead and in the karnika of the uṣhṇiṣ lotus. This is because the nose tip as well as bindu of the lotus are connected with each other. Maharatna is five coloured. It should be stopped from left and right nasal passage but allowed only in the middle path(of Sushumana). Pranvayu of an ordinary human is impure and is the cause of the world.

The fourth state of the yogi is called Dhāranā. The self-divinity form pran should first be seen in the heart lotus and then established in the forehead. This is said to be deliverance from mind and is called mantra pada. It should be attracted into the karnika of the heart of the anhat lotus and later it should be established in the bindu of the forehead. This alone is dharana.

Now nullified senses are ratna or ornament. In avdhooti marg, after entrance into Chitt, earlier said smoky path is felt. The result of the dharana is entry into vajra satva. Due to its effect, the stilled maharatna or pranvayu starts awakening the chandāli (kundalini shakti) in navel. Following the mahādhārā, it is taken up to Uṣneeṣ chakra. On reaching there, kaya swabhav takes all the four bindus’ there. After conquering dharana, Chandali shakti Kundalini becomes brighter.

Fifth limb of the yog is Anusmriti. With the help of pratyahara and dhyan, feeling of samvritisatya is made still. The purpose of it is to raise feeling of samvriti satya. Because of this the form of samvritti appears omnipresent and all the realms of the time are seen in it. This itself is called Anusmriti. Its effect is generation of auric space. When chit develops a state of no other alternative, then this auric state is established. At this moment five light rays start oozing out from the pores.

The sixth limb of yog is Samadhi. With the help of pragya, assimilating all feeling into one entity, with the help of pindyog the feeling for form should be activated. Due to this, the dawning of great knowledge may take place anytime. This is Samadhi. Through nishpannadi sequence, space lotus is transcended and aksharsukh arises. The joining of state affection and knowledge is called Vimalāvasthā. Now all the sthavar jangham (fixed and movable) creation contracts and pindyog establishes. Now feelings should be run in this solid realm. Like in ayurveda one sidh ras is produced after working on all different rasas, in the same manner, here also realm of solid creation is left behind.  In this state of great pleasure, truthful state creation of samvriti should be experienced. Effect of this is generation of great knowledge and duality is annihilated. Both samvritti satya and pramārth satya start to appear as one only. This alone is the mystery of Vigyān. In this state Budh alone is the great manifestation. This is the real form of every atma. In the samadhi state, unveiled state (of self) arises.

As per Manjushree, the state of Pratyahar etc. generates the concept of Nothingness(shunyata). By establishing smoky path in the space by pratyahara, Vishvadarshan(cosmic seeing) state is achieved. In this state yogi becomes the creator of the whole world. Due to this astonishment in the outer world arises, feelings get strongly established, and due to chits fixation in pind third eye develops and panch abhigya(five kinds of skill) is achieved. When after purification by pranayama,  yogis sun and moon move into the Madhya path or Sushumana, then Bodhistvagan see him. They help establish Shunya in the chitt of the yogi through dharana. The effect of dharana in bindu is that the movement of pran stops. In that state effulgence of vimal-prabha-mandal dawns and pores of the skin start oozing out light. This is called Maharashim form. Grahya and Grahak chit comes together and gives rise to Akshar sukh. This is samadhi. On establishment of it, fixed and unveiled state is achieved. This is called Prabhaswar knowledge. Due to it all the veils are removed and satvadwaya converts into oneness.

Baudhyog is also called as a form of Vagyog. To awaken the natural shakti group, shabd beej is the best option. Varna Matrika kundalini shakti is present in every base and it should be awakened because awakened shakti alone joining with the inner nature of the practitioner gives him great benefit. Due to differentiation of sadhaks different mantras are made. As a seed transforms into tree, flower and fruit, in the same manner shabd beej also establish into the form of divinities. As per mimansa, Devgan are mantratmak or controlled by mantras. As per vedant, the divinities are having specific forms. Both the statements are correct, speaker and spoken name and form being undifferentiated, mantra and divine form also as per tantrik view point considered undifferentiated. As per nirukt’s Daitya kaand, both physical manifestation and un-manifested state of divinity is indicated. This is the view point mostly in vogue. As per sadhaks nature mantras are formulated. Once the disease is known only then medicine is decided. Panch skandh are based on five elements. Thus five differentiations are indicated. They are called ‘Kul’. In Hevajra tantra details of kul are written. After devatas has appeared, then avahan should be done. As a Deepak can not be lighted from unmanifested fire, in the same manner unmanifested divinity’s avahan/invite is also not done. Mudras are used for invitation of divinities. These mudras are essential. Divinities are attracted by them and take their asan. In the centre of the mandal, main devi is located. All around in circle various divinities sit.

Which tantrik baudh call as mudra, is the outer manifestation of the divinity. Karm mudra, dharm mudra, mahamudra and samamudra, are known as the four bhedas of mudra. After finalising one’s guru, disciples attain pragya. Pragya itself is mudra or nayika, this is in fact a kind of marriage itself. After this abhishek is done. After this Sadhak and mudra both enter into the mandal and get busy in yog kriya. In this state to eradicate the outer obstructions, kriya with mantra is done. Now bodhi chitt creation establishment seems to be necessary. Due to the mutual association Pragya and Upaya (sadhika mudra and sadhak) bodh chitt arises. This bodh chitt is to be established in Nirman chakra (Nabhi chakra). This is an extremely difficult kriya, as if bindu is lost one falls from yog and moves towards nether lands or na-ark. Those who are not successful in attaining this bindu in the nabhi chakra, they get entangled in the snares of good and bad. Flickering of the mind and pran comes under bindu. Flickering bindu is samvarti boddh chitt.  Static bindu attains upward movement. In the end, it gets upward directed and reaches mahabindu located in the uṣneeṣ lotus (Sahasrdal lotus). This itself is mukti or nityanand. The static state of bindu is bramcharya. In static bindu with the help of yog kriya, movement is generated. After marriage, in the grahasth ashram, this is the meaning of ‘dharamam acharet’. With this upward movement is attained. Eradication of it is called mahasukh.

Karm mudra is the preliminary state, from karm pad it is known that kaya is kriya of Vak and Chitt. When karm mudra is performed, four different kinds of anand gets generated. Advya vajra has called third anand as Sahajanand and fourth anand has called Virmanand. The goal is seen between param and Viram, hence this is being explained sequentially. Explanation of this kshan differentiation becomes essential. Kshan are of four types. Vichitra(विचित्र), Vipāk(विपाक), Vilakshan (विलक्षण), Vidarbh (विभर्द). Dharmmudra is of the form of dharmdhatu. This mudra is beyond matter (निष्प्रपन्च), free of doubt (निर्विकल्प), natural, unfeigned (अकृत्रिम्), beginningless (अनादि) of merciful temperament. (तथा करुणा स्वभाव). This mudra is of spontaneous nature. Due to dharm mudra ignorance and doubts gets annihilated. In ordinary yog, vaam and Dakshin nadi is called avart maya. Saral nadi (sushumana or brahm nadi) is known as precursor of knowledge. This view point is corroborated by agmic baudh literature too. Lalana and Rasna, back side nadis are known as pragya and Upaya.              

Madhyama nadi is called Avdhooti. Dharm mudra is the other name of avdhooti itself. With admiration and respect, one should continuously do practice in this nadi. Avdhooti is the only path in which Nirodh is experienced.

The form which is bereft of darshan, gyan/knowledge or source that alone is the truth or real darshan. In this middle path under the knowledge the disappearance of duality of buyer and bought occurs. Third mudra is called Mahamudra. This is own self and is bereft of all coverings and pure and clear like the middle of the sky. This is called sarvsampadādhār. This is also of the form of final emancipation. In it unimaginable resolutions arise. In this non established mind finds establishment. Yogi call it amrityamansikar. Samaya and fourth mudra is result of this. Samaya mudra is said to be equipped with unthinkable form of self. In this state, for the welfare of the creation and special sambhogkaya and nirmankaya pulsation takes place is vajra form. This cosmic welfare form is called Heruk by Tibetians. By accepting this mudra, teachers, develop five different kinds of imagination. And from this mudra only, great knowledge, samanata knowledge etc comes to light.

In this explanation under six limbed yog, dhoom etc. ten knowledge aspects have been discussed. This is the akalpit Vigyan skand. In this state Vigyan gets connected with shunyatā bindu. In dhyān, these ten kinds of knowledge generate ten different kinds of cosmic object of perception, which start becoming one with the experiencer. This is called Akshobhya bhāv. This is pragya. Here assimilation bhav itself is argument and consideration itself sure statute. When one gets attached to form one gets pleasure and when chitt becomes one with it, one gets happiness. These are the five limbs. Five kinds of pranayams are called panch skandh. Now left and right prānayāma becomes similar, this is called Khandbhāv.