प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि॥
prapañcaṁ siñcantī punarapi rasāmnāyamahasaḥ|
avāpya svāṁ bhūmiṁ bhujaganibhamadhyuṣṭavalayaṁ
svamātmānaṁ kṛtvā svapiṣi kulakuṇḍe kuhariṇi||
sudhā dhārā sārai – continuous stream of ambrosia; caraṇa yugala antar vigalitai – flowing between Your pair of feet; prapañcaṁ - the universe; siñcana – sprinkling; punar api – again; rasa āmnāya mahasaḥ - knowledge about essence of sacred traditions; avāpya – having reached; svāṁ bhūmiṁ - Your place; bhujaga nibha – resembling a serpent; adhyuṣṭa – three and a half; valayaṁ - circle; svamātmānaṁ - Your individual form; kṛtvā – having done; svapiṣi – sleeping; kulakuṇḍe kuhariṇi – a small cavity in the base chakra.
“O! Parāśakti! Continuous stream of ambrosia flowing between Your feet sprinkle the universe, as declared in Tantric Scriptures. Having done so, You reach the base chakra and attain the shape of a three and a half coiled serpent and sleep in a tiny cavity there.”
This verse is yet another supreme master piece of Śaṁkarācārya. The verse has both gross and intrinsic interpretations. Only Śaṁkarācārya could use those words with different possible interpretations, as he was endowed with Parāśakti’s Grace. This verse is to be understood along with the interpretation of the previous verse. Verse 9 said that Parāśakti, by transcending six lower chakras and three knots reached sahasrāra to unite with Her Spouse Śiva. They remain in seclusion at the crown chakra. The present verse (10) talks about Her descent to Her Abode. Tantra śāstra-s say that a yogi after making Her ascend to sahasrāra to remain with Śiva should wait for Her return patiently. The Divine generative fluid secreted during their union is sprinkled on the universe, which causes the manifestation of the universe. After remaining with Śiva in seclusion, She returns back to Her Abode at mūlādhāra cakra. This is gross interpretation.
When kuṇḍaliṇī reaches sahasrāra, due to the heat and pressure in the skull, nectar like substance will be secreted that flows down towards the throat area. This is referred in this verse as sudhā dhārā sārai – continuous stream of ambrosia. The verse says that ambrosia flows down between Her feet. Feet refer to the two nāḍī-s, iḍā and piṇgalā and ambrosial flow happens through the citriṇi nāḍī within in suṣumna. Since iḍā and piṇgalā are placed on the two sides of suṣumna, which is considered as the body of Parāśakti, iḍā and piṇgalā are called pair of feet. Sprinkling of this ambrosia on the universe means entry of this ambrosia in all the 72,000 nāḍī-s of a human body. It is very important to understand the meaning of rasa āmnāya mahasaḥ. Rasa has multiple meanings such as juice, essence, etc and this word has also a very secretive meaning pertaining to Śiva; āmnāya means sacred tradition (Lalitā Sahasranāma 97 – samayāntasthā), which normally refers to tantra. Tantra means a tradition followed by a specific group, which is known as śākta tantra. Mahasa means knowledge. Therefore, rasa āmnāya mahasaḥ can be interpreted as the knowledge about essence of sacred traditions or the essence of knowledge about sacred traditions. The entire knowledge about sacred traditions has been told by Śiva to Parāśakti through a number of tantra śāstra-s. Hence the essence of knowledge about sacred tradition is more appropriate in the present context. Knowing the entire tantra śāstra-s is beyond the reach in a single human life, hence the word essence is used. All the tantra śāstra-s in some way or other follow the principles of śākta tantra. Hence it is described here as the essence of knowledge.
Ambrosia is secreted during advanced stage of kuṇḍaliṇī meditation. According to śākta tantra, in sahasrāra there is a place known as candramaṇḍala or candraloka, the seat of Sat (existence) and Cit (Consciousness) viz. Śiva. When Parāśakti, in Her subtest kuṇḍaliṇī form conjoins Sat-Cit of Śiva, the third component bliss is realized by the aspirant. Without the presence of Parāśakti in sahasrāra, the aspirant’s spiritual journey is not complete, as Brahman is Sat-Cit-Ānanda and it is Parāśakti who gives Ānanda to the aspirant. Therefore, when She ascends through the six chakras as discussed in the previous verse and unites with Her Consort at sahasrāra, She causes bliss in the mind of the aspirant. If this union takes place properly due to the efforts of the aspirant, the aspirant slips into the state of samādhi, also known as trance. Śiva is Self-illuminating or prakāśa and Śiva needs Śakti to reflect His Light and She is known as Vimarśa; thus they become inseparable. An improper ascension causes kuṇḍaliṇī syndrome.
Due to the presence of Supreme Śaktī, heat and pressure is felt in the cranium due to which the cerebrospinal fluid known as nectar of candramaṇḍala (brain area) melts and flows down the throat and if swallowed, it enters the 72,000 nāḍī-s, giving a luster to the whole body. Cerebrospinal fluid is again regenerated in the skull. It is also said that the ambrosia thus secreted from sahasrāra should not be allowed to enter into the digestive system and should be pushed back using kechari mudra. This is based on the principle that nectar of the moon should not be offered to the sun; and if offered, it goes waste. Heart chakra represents the sun. There is also a strong possibility that the pineal gland, the gland of divinity, just behind the ājñācakra, could also be one of the causes for the nectar.
Kuṇḍaliṇī does not remain in sahasrāra for long, even if the aspirant wants to. She begins Her descent on Her own and the descent can be made faster through yogic exercises and breathing. When She descends She again crosses the six lower chakras and reaches the base chakra or mūlādhāracakra and attains the shape of a serpent coiled three and a half times. The three coils represent three letters of OM viz. A U M and the half circle refers to the dot known as bindu. Mūlādhāracakra is also known as kula sahasrāra and the crown chakra is known as akula sahasrāra.