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Dvādaśānta (Sanskrit: द्वादशान्त) or the ''Brahmarandhra'', meaning – having an end or limit of twelve, it is the ''twelve fingers’ breath'', the 12th centre (or ''śakti'' in an individual) identified by some with the pituitary gland, there being six centers in the brain and six below the brain. This term refers to – a) externally to the place where the breath dies away, b) internally to the crown of the skull and known as ''brahmarandhra'', and c) above the skull to the ''dvādaśānta'' which is twelve fingers breadth away from the ''brahmarandhra'', and when no longer identified with the body but with the all-pervading Shiva it is the Cosmic ''dvādaśānta'', a wheel with a thousand spokes, eternally present. ''Dvādaśānta'' is like the ''triśūla'' signifying three kinds of energy – of the will, of knowledge and of activity. The initial extremity (''ādi-koti'') is the heart (whence the breath rises) but the final extremity (''anta-koti'') is the ''dvādaśānta'' (where the breath finally dies away or rests). Abhinavagupta tells us that Shiva makes the sādhaka seek a worthy teacher and makes that teacher take up that task with extra responsibility and lead his śiśya towards liberation. The ''ānavopāya'' ('atomic') method utilises the creative functions of Shiva and raises the ''sādhaka'' to ''śaktopāya'' ('method of power') that employs the cognitive functions of the Lord. In this and other two succeeding methods mantra transmitted by the teacher to the ''śiśya'' plays a vital role. According to the ''Devyā-yāmala- tantra'', the subtle breath composed of sound rising from the former’s heart moves through a series of centers to rest in the ''dvādaśānta'' which is the terminal point where the suśumnā ends and the central pathway of the three paths. Vijñānabhirava (Dhāraṇā 28 shloka 51) states:- :यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् | :प्रतिक्षणं क्षीणवृत्तेर्वैलक्षण्यं दिनैर्भवेत् || which statement means that the ''ānavopāya'' involves fixation of the mind again and again at ''ūrdhava dvādaśānta'' or ''bāhya dvādaśānta'' or ''āntara dvādaśānta'' which is the incomparable and ineffable state of Bhairava (an aspect of Shiva). This text had earlier in ''shloka'' 28 explained that meditation on ''prāṇaśakti'' arising from the ''mūladhārā chakra'' getting subtler and subtler dissolves in ''dvādaśānta'' to manifest Bhairava. When the ''apāna'' remains in the ''dvādaśānta'', it is known as the external ''kumbhaka'' (retention of breath as in a pot). When the '' prāṇa '' moves up to the nose-tip it is known as ''recaka'' and when it moves up to the extent of the ''dvādaśānta'' it is called ''external-recaka''. The ''apāna'' moving inwards without the ''prāṇa'' is the ''internal-kumbhaka'', and the ''apāna'' rising in the ''dvādaśānta'' attaining internal expansion is the ''internal-pūraka''. According to Yoga Vasiśtha, the one who knows (experienced) these ''kumbhakas'' becomes liberated from the cycle of birth and rebirth; ''dvādśānta'' represents the highest seat of God in the body, the seat of the vibrating Self. ==References== 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dvadasanta」の詳細全文を読む スポンサード リンク
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