1. Jnana Sankalini Tantra English Translation
Jnana Sankalini Tantra English Translation (Part 1)
kailāśaśikharāsīnaṃ devadevam jagadgurum |
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prcchati sma mahādevī brūhi jñānaṃ maheśvara || 1 ||
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devī uvāca
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kutaḥ sṛṣṭirbhaved deva kathaṃ sṛṣṭirvinaśyati |
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brahmajñānaṃ kathaṃ deva sṛṣṭisaṃhāravarjitam || 2 ||
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īśvara uvāca
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avyaktācca bhavet sṛṣṭiravyaktācca vinaśyati |
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avyaktaṃ brahmaṇo jñānaṃ sṛṣṭisaṃhāra varjitam || 3 ||
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oṅkārādakṣarāt sarvāstvetā vidyāścatudaśa |
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mantra - pūjā - tapo - dhyānaṃ karmākarma tathaiva ca || 4 ||
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ṣaḍaṅgaṃ vedāścatvāro mīmāṃsā nyāyavistaṛaḥ |
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dharmaśāstrapurāṇāni etā vidyāścatudaśa || 5 ||
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tāvad vidyā bhavet sarvā yāvad jñānaṃ na jāyate |
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brahmajñānaṁ padaṁ jñātvā sarvavidyā sthirā bhavet
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vedaśāstrapurāṇāni sā mānyaganikā iva
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yā punah śāmbhavī vidyā guptā kulavadhūri va
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dehasthāḥ sarvavidyāśca dehasthāḥ sarvadevatāḥ
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dehasthāḥ sarvatīrthāni guruvākyena labhyate
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adhyātmavidyā hi nṛṇāṁ saukhyamokṣakarī bhavet
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dharma karma tathā japyametat sarvaṁ nivartate
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kāṣṭhamadhye yathā vahniḥ puṣpe gandhaḥ payo'mṛtam
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dehamadhye tathā devaḥ puṇyapāpavivarjitāḥ
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iḍā bhagavatī gaṅgā piṅgalā yamunā nadī
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iḍāpiṅgalayormadhye suṣumnā ca sarasvatī
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triveṇīsaṅgamo yatra tīrtharājaḥ sa ucyate
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tatra snānaṁ prakurvīta sarvapāpaiḥ pramucyate
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devī uvāca
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kīdṛśī khacārī mudrā vidyā ca śambhavī punah
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kīdṛśyadhyātmavidyā ca tanme brūhi maheśvara
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īśvara uvāca
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manaḥ sthiraṃ yasya vināvalambanaṃ vāyuḥ sthiro yasya vinā nirodhanam | dṛṣṭiḥ sthirā yasya vināvalokanaṃ sā eva mudrā vicarantī khecarī || 14 ||
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bālasya mūrkhasya yathaiva cetaḥ svapnena hīno'pi karotī nidrām | tato gataḥ patho nirāvalambāḥ sā eva vidyā vicarantī śāmbhavī || 15 ||
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devī uvāca
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devadeva jagannātha brūhi me parameśvara | darśanāni katham deva bhavanti ca pṛthak pṛthak || 16 ||
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īśvara uvāca
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tridaṇḍī ca bhaved bhakto vedābhyāsarataḥ sadā | prakṛtivādaratāḥ śāktā bauddhā śūnyātivādināḥ || 17 ||
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atordhvaṃ gāmino ye vā tattvajñā api tādṛśāḥ |
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sarvaṃ nāstīti cārvākā jalpanti viṣayāśritāḥ |
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18 |
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umā pṛcchati he deva piṇḍabrahmāṇḍalakṣaṇam |
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pañcabhūtaṃ katham deva guṇāḥ ke pañcaviṃśatiḥ || 19 ||
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īśvara uvāca
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asthi māṃsaṃ naikhaṃ caiva tvanilomāni ca pañcamam |
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pṛthvī pañcagunā proktā brahmajñānena bhāṣate || 20 ||
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śukraśoṇitamajjā ca malaṃ mūtraṃ ca pañcamam |
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apāṃ pañcagunāḥ proktā brahmajñānena bhāṣate || 21 ||
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nidrā kṣudhā tṛṣā caiva klāntirālāsyapañcamam |
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tejaḥ pañcagunāḥ proktā brahmajñānena bhāṣate || 22 ||
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dhāraṇaṃ cālanaṃ kṣepaṃ saṃkocaṃ prasarāṃ tathā |
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vāyoḥ pañcagunāḥ proktā brahmajñānena bhāṣate || 23 ||
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kāmaṃ krodhaṃ tathā mohaṃ lajjā lobhañca pañcamam |
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nabhaḥ pañcagunāḥ proktā brahmajñānena bhāṣate || 24 ||
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ākāśājjayate vāyurvāyorutpadyate raviḥ |
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raverutpadyate toyaṃ toyādutpadyate mahī || 25 ||
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mahī vilīyate toye toyaṃ vilīyate ravau |
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ravirvilīyate vāyau vāyurvilīyate tu khe || 26 ||
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pañcatattvād bhavet sṛṣṭistattvāt tattvaṃ vīlīyate | pañcatattvāt paramaṃ tattvam tattvātītam nirañjanam || 27 ||
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sparśanam rasanam caiva ghrāṇam cakṣuśca śrotrakam | pañcendriyamidaṃ tattvaṃ manaḥ sādhakamindriyam || 28 ||
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brahmāṇḍalakṣaṇaṃ sarvaṃ dehamadhye vyavasthitam | sākārāśca vinaśyanti nirakāro na naśyati || 29 ||
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nirākāraṃ mano yasya nirakārasamo bhavet | tasmāt sarvaprayatnena sākāraṃ tu parityajet || 30 ||
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devī uvāca
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ādinātha mayi brūhi saptadhātuḥ kathaṃ bhavet | ātmā caivāntarātmā ca paramātmā kathaṃ bhavet || 31 ||
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īśvara uvāca
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śukraśoṇitamajja ca medo māṃsaṃ ca pañcamaṃ | asti tvak caiva saptāite śarīreṣu vyavasthitāḥ || 32 ||
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śarīraṃ caivamātmānamantarātmā mano bhavet | paramātmā bhavecchūnyam mano yatra vilīyate || 33 ||
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raktadhāturbhavenmātā śukradhāturbhavet pitā | śūnyadhāturbhavet prāṇo garbhapiṇḍaṃ prajāyate || 34 ||
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devī uvāca
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kathamutpadyate vācā kathaṃ vācā vilīyate | vākyasya nirṇayaṃ brūhi paśya jñānamudāhara || 35 ||
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īśvara uvāca
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avyaktājjāyate prāṇaḥ prāṇādtpadyate manaḥ | manasotpadyate vācā mano vācā vilīyate || 36 ||
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devī uvāca
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kasmin sthāne vaset sūryaḥ kasmin sthāne vasechaśī | kasmin sthāne vaset vāyuḥ kasmin sthāne vasenmanaḥ || 37 ||
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īśvara uvāca
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tālumūle sthitaścandro nābhimūle divākarah |
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sūryāgre vasate vāyuścandrāgre vasate manaḥ |
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sūryāgre vasate cittam candrāgre jīvitam priye |
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etadyuktam mahādevi guruvākyena labhyate || 39 ||
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devī uvāca
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kasmin sthāne vasecchaktịḥ kasmin sthāne vasecchivah |
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kasmin sthāne vaset kālo jarā kena prajāyate || 40 ||
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īśvara uvāca
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pātāle vasate śaktirbrahmāṇḍe vasate śivah |
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antarikṣe vaset kālo jarā tena prajāyate || 41 ||
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devī uvāca
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āhāram kāṅkṣate ko'sau bhuñjate pibate katham |
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jāgrat svapnasuṣuptau ca ko vā'sau pratibudhyati || 42 ||
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āhāraṁ kāṅkṣate prāṇo bhuñjate 'pi hutāśanaḥ | jāgrat-svapna-suṣuptau ca vāyuśca pratibudhyati || 43 ||
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ko vā karoti karmāṇi ko vā lapyeta pātakaiḥ | ko vā karoti pāpāni ko vā pāpaiḥ pramucyate || 44 ||
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manaḥ karoti pāpāni mano lipyeta pātakaiḥ | manaśca tanmanā bhūtvā na puṇyair na ca pātakaiḥ || 45 ||
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jīvaḥ kena prakāreṇa śivo bhavati kasya ca | kāryasya kāraṇaṁ brūhi katham kiñca prasādanaṁ || 46 ||
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bhrāntibaddho bhavejjīvo bhrāntimuktaḥ sadāśivaḥ | kāryaṃ hi kāraṇaṃ tvañca punarbodho viśiṣyate || 47 ||
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mano'nyatra śivo'nyatra śaktiranyatra mārutaḥ | idaṃ tīrthamidam tīrthaṃ bhramanti tāmasā janāḥ || 48 ||
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ātmatīrthaṃ na jānāti kathaṃ mokṣo varānane | na vedaṃ vedamityāhurvedo brahma sanātanam | brahmavidyārato yastu sa vipro vedapāragaḥ || 49 ||
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mathitvā caturo vedān sarvaśāstrāṇi caiva hi | sāraṃ tu yogibhiḥ pītaṃ pittaṃ takraṃ pibanti paṇḍitāḥ || 50 ||
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ucchiṣṭaṃ sarvaśāstrāṇi sarvā vidyā mukhe mukhe | nocchiṣṭaṃ brahmaṇo jñānamavyaktaṃ cetanāmayam || 51 ||
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na tapastapa ityāhurbrahmacaryaṃ tapottamaṃ | ūrdhvaretā bhaved yastu sa devo na tu mānuṣaḥ || 52 ||
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na dhyānaṃ dhyānamityāhurdhyānamityāhurdhyānaṃ śūnyagatam manah | tasyā dhyānāprasādena saukhyaṃ mokṣaṃ na saṃśayaḥ || 53 ||
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na homaṃ homamityāhuḥ samādhau tattvabhūyate | brahmāgnau hūyate prāṇaṃ homakarma taducyate || 54 ||
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pāpakarma bhaved bhavyam punyaṃ caiva pravartate | tasmāt sarvaprayatnena tādrūpyaṃ ca tyajed budhaḥ || 55 ||
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yāvad varṇaṃ kulaṃ sarvaṃ tāvajjñānaṃ na jāyate | brahmajñānāpadaṃ jñātvā sarvavarṇavivarjitaḥ || 56 ||
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devī uvāca
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yattvayā kathitaṃ jñānaṃ nāhaṃ jānāmi śaṅkara | niścayaṃ brūhi deveśa mano yatra vilīyate || 57 ||
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śaṃkara uvāca
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mano vākyaṃ tathā karma tṛtīyaṃ yatra līyate | vinā svapnaṃ yathā nidrā brahmajñānaṃ taducyate || 59 ||
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ekākī nispr̥haḥ śāntaścintāvivarjitah | bālabhāvastathā bhāvo brahmajñānaṃ taducyate || 60 ||
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ślokārdhaṃ tu pravakṣyāmi yaduktam tattvadarśibhiḥ | sarvacintāparityāgo niścinto yoga ucyate || 61 ||
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nimiṣaṃ nimiṣārdhaṃ vā samādhimadhigacchati |
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śatajanmārjitaṃ pāpaṃ tatkṣaṇādeva naśyati || 62 ||
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devī uvāca
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kasya nāma bhavecchaktiḥ kasya nāma bhavecchivaḥ | etanme brūhi bho deva paścājjñānam prakāśaya || 63 ||
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īśvara uvāca
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calaccitte vasecchaktiḥ sthirakitte vasecchivaḥ | sthirakitto bhaveddevi sa dehastho'pi sidhyati || 64 ||
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devī uvāca
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kasmin sthāne tridhā śaktiḥ ṣaṭcakraṃ ca tathaiva ca | ekaviṃśatibrahmaṇḍaṃ saptapātālameva ca || 65 ||
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īśvara uvāca
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ūrdhvaśaktirbhavet kaṇṭhaḥ adhaśaktirbhavet gudāḥ |
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madhyaśaktirbhavennābhibhiḥ śaktyatītam nirañjanam || 66 ||
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ādhāraṃ guhyacakraṃ tu svādhiṣṭhānaṃ ca liṅgakam | cakrabhedaṃ mayākhyātaṃ cakrātītaṃ namo namaḥ || 67 ||
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kāyordhvaṃ ca brahmalokaḥ svādhaḥ pātālameva ca | ūrdhvamūlamadhaḥśākhaṃ vṛkṣākāraṃ kalevaram || 68 ||
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devī uvāca
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śiva śaṃkara īśāna brūhi me parameśvara | daśavāyuḥ kathaṃ deva daśadvārāṇi caiva hi || 69 ||
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īśvara uvāca
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hṛdi prāṇaḥ sthito vāyurapāno gudasaṃsthitaḥ | samāno nābhideśe tu udānaḥ kaṇṭhamāśritaḥ || 70 ||
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vyānaḥ sarvagato dehe sarvāgātreṣu saṃsthitah | nāgā ūrdhvāgato vāyuḥ kūrmāstīrthāni saṃsthitāḥ || 71 ||
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kṛkarah kṣobhite caiva devadatto'pi jṛmbhane | dhanañjayo nādaghoṣe niviśeccaiwa śāmyati || 72 ||
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eṣa vāyurnirālambo yogināṃ yogasammatāḥ |
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navadvāraṃ ca pratyakṣaṃ daśamaṃ mana ucyate || 73 ||
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devī uvāca
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nāḍībhedaṃ ca me brūhi sarvagātreṣu saṃsthitam | śaktiḥ kuṇḍalinī caiva prasūtā daśanāḍikā || 74 ||
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īśvara uvāca
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iḍā ca piṅgalā caiva suṣumnā cordhvagāminī | gāndhārī hastijihvā ca prasavā gamanāyatā || 75 ||
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alambusā yaśā caiva dakṣiṇāṅge ca saṃsthitāḥ | kulaśca śaṅkhinī caiva vāmaṅge ca vyavasthitāḥ || 76 ||
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etāsu daśanāḍīṣu nānānāḍīprasūtikā | dvisaptatisahasrāṇi śarīre nāḍikāḥ smṛtāḥ || 77 ||
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etā yo vindate yogī sa yogī yogalakṣaṇaḥ | jñānanaḍī bhāveddevī yoginām siddhidāyini || 78 ||
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devī uvāca
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bhūtanātha mahādeva brūhi me parameśvara | trayo devā kathan deva trayo bhāvāstrayo guṇāḥ || 79 ||
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īśvara uvāca
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rajobhāvasthito brahmā sattvabhāvasthito hariḥ | krodhabhāvasthito rudrastrayo devāstrayo guṇāḥ || 80 ||
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ekamūrtistrayo devā brahmaviṣṇumaheśvarāḥ | nānābhāvam mano yasya tasya muktiRNA jāyate || 81 ||
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vīryarūpī bhaved brahmā vāyurūpaḥ sthito hariḥ | manorūpaḥ sthito rudrastrayo devāstrayo guṇāḥ || 82 ||
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dayābhāvasthito brahmā śuddhabhāvasthito hariḥ | agnibhāvasthito rudrastrayo devāstrayo guṇāḥ || 83 ||
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ekaṃ bhūtam paraṃ brahma jagat sarvaṃ carācaram | nānābhāvam mano yasya tasya muktiRNA jāyate || 84 ||
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ahaṃ sṛṣṭirahaṃ kālo'pyahaṃ brahmā'pyahaṃ hariḥ | ahaṃ rudro'pyahaṃ śūnyamahaṃ vyāpī nirañjanam || 85 ||
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ahaṃ sarvātmako devi niṣkāmo gaganopamaḥ | svabhāvanirmalaṃ svāntaṃ sa evāhaṃ na saṃśayaḥ || 86 ||
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jitendriyo bhavecchūro brahmacārī supaṇḍitaḥ |
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satyavādī bhaved bhakto dātā dhīro hiterataḥ || 87 ||
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brahmacaryaṃ tapomūlaṃ dharmamūlā dayā smṛtā | tasmāt sarvaprayatnena dayādharmam samāśrayet || 88 ||
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devī uvāca
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yogeśvara jagannātha umāyāḥ prāṇavallabha | vedasandhyā tapo dhyānaṃ homakarma kulam katham || 89 ||
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īśvara uvāca
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aśvamedhasahasrāṇi vājapeyaśatāni ca | brahmajñānasamāmaṃ puṇyaṃ kalāṃ nārhati ṣoḍaśīm || 90 ||
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sarvadā sarvatīrtheṣu yat phalaṃ labhate śucīḥ | brahmajñānasamāmaṃ puṇyaṃ kalāṃ nārhati ṣoḍaśīm || 91 ||
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na mitraṃ na ca putrāśca na pitā na ca bāndhavāḥ | na svāmī ca gurostulyaṃ yaddṛṣṭaṃ paramaṃ padam || 92 ||
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na ca vidyāgurostulyaṃ na tīrthaṃ na ca devatāḥ | gurostulyaṃ na vai ko'pi yaddṛṣṭaṃ paramaṃ padam || 93 ||
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ekamapyakṣaraṃ yastu guruḥ śiṣye nivedayet |
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prthivyāṃ nāsti taddravyam yaddattvā cāṅṛṇī bhavet
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yasya kasya na dātavyam brahmajñānam sugopitam
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yasya kasyāpi bhaktasya sadgurustasya dīyate
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mantram pūjāṃ tapo dhyānaṃ homaṃ japyaṃ balikriyām
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saṃnyāsaṃ sarvakarmāṇi laukikāni tyajed budhaḥ
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saṃsargād bhavo doṣā niḥsaṅgād bhavo guṇāḥ
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tasmāt sarvaprayatnena yatiḥ saṅgam parityajet
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akāraḥ sāttviko jñeya ukāro rājasaḥ smṛtaḥ
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makārastāmasaḥ proktastribhiḥ prakṛtiryate
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akṣarā prakṛtiḥ proktā rakṣaraḥ svayaṃīśvaraḥ
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īśvarānnirgatā sā hi prakṛtirguṇabandhanā
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sā māyā pālinī śaktiḥ sṛṣṭisaṃhārakāriṇī
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avidyā mohinī yā sā śabdarūpā yaśasvinī
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akāraścaiva ṛgveda ukāro yajurucyate
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makāraḥ sāmaṽedasstu triṣu yukto'pyatharvaṇaḥ
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oṅkārasstu pluto jñeyastrināda iti saṃjñitāḥ
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akārasthvatha bhūrlokā ukāro bhuva ūcyate
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savyajano makārasstu svarlokastu vidhīyate
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akṣaraistribhiretaiśca bhavedātmā vyavasthitaḥ
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akāraḥ pṛthivī jñeyā pītavarṇena saṃyutaḥ
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antarīkṣaṃ ukāras tu vidyudvarṇa ihocyate || 104 ||
· · ·
makāraḥ svariti jñeyaḥ śuklavarṇena samyutaḥ | dhruvamekākṣaraṃ brahma oṃ ityevaṃ vyavasthitam || 105 ||
· · ·
sthirāsano bhavennityam cintānidrāvivarjitah | āsu sa jāyate yogī nānyathā śivabhāṣitam || 106 ||
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ya idaṃ paṭhate nityaṃ śṛṇoti ca dine dine | sarvapāpaviśuddhātmā śivalokaṃ sa gacchati || 107 ||
· · ·
devī uvāca
· · ·
sthūlasya lakṣaṇaṃ brūhi kathaṃ mano vilīyate | paramārthaṃ ca nirvāṇaṃ sthūlasūkṣmasya lakṣaṇam || 108 ||
· · ·
śiva uvāca
· · ·
yena jñānena he devi vidyate na ca kilbiṣī | pṛthivyapastathā tejo vāyurākāśamevā ca || 109 ||
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sthūlarūpī sthito'yaṃ ca sūkṣmaśca anyathā sthitah |
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iti jñānasaṅkalinītantram samāptam ||
· · ·
kailāśaśikharāsīnṛ devadevaṁ jagadgurum |
· · ·
pṛcchati sma mahādevī bṛohī jñānaṁ maheśvara || 1 ||
· · ·
devī uvāca
· · ·
kutaḥ sṛṣṭirbhaved deva kathaṁ sṛṣṭirvinaśyati |
· · ·
brahma-jñānaṁ kathaṁ deva sṛṣṭisamhāravarjitam || 2 ||
· · ·
īśvara uvāca
· · ·
avyaktācca bhavet sṛṣṭiravyaktācca vinaśyati |
· · ·
avyaktaṁ brahmaṇo jñānaṁ sṛṣṭisamhāra varjitam || 3 ||
· · ·
oṅkārādakṣarāt sarvāsvetāṁ vidyāścatudrśa |
· · ·
mantra - pūjā - tapo - dhyānaṁ karmākarmathaiva ca || 4 ||
· · ·
ṣaḍaṅgaṁ vedāścatvāro mīmāṁsā nyāyavisṭaraḥ |
· · ·
dharmaśāstrapurāṇāni etā vidyāścatudrśa || 5 ||
· · ·
tāvad vidyā bhavet sarvā yāvad jñānaṁ na jāyate |
· · ·
brahmajñāne padam jñātvā sarvavidyā sthirā bhavet ॥ 6 ॥
· · ·
vedaśāstrapurāṇāni sāmānyagaṇikā iva ।
· · ·
yā punaḥ śāmbhavī vidyā guptā kulavadhūriv ॥ 7 ॥
· · ·
dehasthāḥ sarvavidyāśca dehasthāḥ sarvadevatāḥ ।
· · ·
dehasthāḥ sarvatīrthāni guruvākyena labhyate ॥ 8 ॥
· · ·
adhyātmavidyā hi nṛṇāṃ sārvyamokṣakarī bhavet ।
· · ·
dharmaṃ karma tathā japyametat sarvaṃ nivartate ॥ 9 ॥
· · ·
kāṣṭhamadhye yathā vahniḥ puṃsi garbhaḥ payomṛtam ।
· · ·
dehamadhye tathā devaḥ puṇyapāpavivarjitaḥ ॥ 10 ॥
· · ·
iḍā bhagavatī gaṅgā piṅgalā yamunā nadī ।
· · ·
iḍāpiṅgalayormadhye supuṇyā ca sarasvatī ॥ 11 ॥
· · ·
triveṇīsaṅgamo yatra tīrtharājaḥ sa ucyate ।
· · ·
tatra snānaṃ prakurvīta sarvapāpaiḥ pramucyate ॥ 12 ॥
· · ·
devī uvāca
· · ·
kohaṅkāro khecarī mudrā vidhā ca śāmbhavī punaḥ ।
· · ·
kīdṛśīadhyātmavidyā ca tanme brūhi maheśvara ॥ 13 ॥
· · ·
īśvara uvāca
· · ·
manaḥ sthiram yasya vināvalambanam
· · ·
vāyuḥ sthiro yasya vinā nirodhanam
· · ·
dṛṣṭiḥ sthirā yasya vināvalokanamm
· · ·
sā eva mudrā vicarantī khecharī
· · ·
vālasya mūrvasya yathaiva cetaḥ
· · ·
svapne hiino'pi karoti nidrām
· · ·
tato gataḥ patho nirāvalambaḥ
· · ·
sā eva vidyā vicarantī śāmbhavī
· · ·
devī uvāca
· · ·
devadeva jagannātha vṛṃhi me parameśvara
· · ·
darśanāni katham deva bhavanti ca pṛthak pṛthak
· · ·
īśvara uvāca
· · ·
tridaṇḍī ca bhaved bhakto vedābhyāsarataḥ sadā
· · ·
prākṛtivādaratāḥ śāktā bauddhā śūnyāti-vādin
· · ·
ato'dhī gāmino ye vā tattvajñā api tādrśāḥ
· · ·
sarvaṁ nāstīti cārvākā jalpanti viṣayāśritāḥ ॥ 18 ॥
· · ·
umā pṛcchati he deva piṇḍabrahmāṇḍalakṣaṇam ।
· · ·
pañcabhūtaṁ kathaṁ deva guṇāḥ ke pañcaviṁśatiḥ ॥ 19 ॥
· · ·
īśvara uvāca
· · ·
asthi māsaṁ nakhaṁ caiva tvaglomānī ca pañcamam ।
· · ·
pṛthvī pañcaguṇā proktā brahmajñānena bhāsate ॥ 20 ॥
· · ·
śukraśoṇitamajjā ca malaṁ mūtraṁ ca pañcamam ।
· · ·
apāṁ pañcaguṇāḥ proktā brahmajñānena bhāsate ॥ 21 ॥
· · ·
nidrā kṣudhā tṛṣā caiva ṛāntarālasya pañcamam ।
· · ·
tejaḥ pañcaguṇāḥ proktā brahmajñānena bhāsate ॥ 22 ॥
· · ·
dhāraṇaṁ calanaṁ kṣepaṁ saṁkocam prasare tathā ।
· · ·
vāyoḥ pañcaguṇā proktā brahmajñānena bhāsate ॥ 23 ॥
· · ·
kāmaṁ krodhaṁ tathā mohaṁ lajjā lobhaśra pañcamam ।
· · ·
nabhaḥ pañcaguṇāḥ proktā brahmajñānena bhāsate ॥ 24 ॥
· · ·
ākāśājjāyate vāyurvāyurjāyate raviḥ ।
· · ·
rave rutpadyate toyaṁ toyādutpadyate mahī ॥ 25 ॥
· · ·
mahī vilīyate toye toyaṁ vilīyate ravau ।
· · ·
raviḥ vilīyate vāyau vāyau vilīyate tu khe ॥ 26 ॥
· · ·
pañcatattvād bhavet sṛṣṭistattvāt tattvaṁ vīlīyate .
· · ·
pañcatattvāt paraṁ tattvaṁ tattvātītaṁ nirañjanam . . 27 . .
· · ·
sparśānaṁ rasaṁ caiva ghrāṇaṁ cakṣuśra śotrakam .
· · ·
pañcendriyamidaṁ tattvaṁ manaḥ sādhakamindriyam . . 28 . .
· · ·
brahmāṇḍalakṣaṇaṁ sarvaṁ dehamadhye vyavasthitam .
· · ·
sākāraśra vinaśyanti nirākāro na naśyati . . 29 . .
· · ·
nirākāraṁ mano yasmīn nirākārasamo bhavet .
· · ·
tasmāt sarvaprayatnena sākāraṁ tu parityajet . . 30 . .
· · ·
devī uvāca
· · ·
ādinātha mayi brūhi sasādhātuḥ kathaṁ bhavet .
· · ·
ātmā caivāntarātmā ca paramātmā kathaṁ bhavet . . 31 . .
· · ·
īśvara uvāca
· · ·
śukraśoṇitamañjasā ca madhye māsaṁ ca pañcabham .
· · ·
asti tvak caiva sasāite śarīreṣu vyavasthitāḥ . . 32 . .
· · ·
śarīraṁ caivamātmāmanantarātmā mano bhavet .
· · ·
paramātmā bhavecchūnyaṁ mano yatra vīlīyate . . 33 . .
· · ·
rakta-dhātuḥ-bhavet mātā śukra-dhātuḥ-bhavet pitā | śūnya-dhātuḥ-bhavet prāṇo garbha-piṇḍaṁ prajāyate || 34 ||
· · ·
devī uvāca
· · ·
katham utpadyate vācā kathaṁ vācā vilīyate | vākyasya nirṇayaṁ brūhi parame jñāna-mudāhara || 35 ||
· · ·
īśvara uvāca
· · ·
avyaktāj jāyate prāṇaḥ prāṇād utpadyate manaḥ | manasot padyate vācā mano vācā vilīyate || 36 ||
· · ·
devī uvāca
· · ·
kasmin sthāne vaset sūryaḥ kasmin sthāne vasec chasi | kasmin sthāne vaset vāyuḥ kasmin sthāne vasan manaḥ || 37 ||
· · ·
īśvara uvāca
· · ·
tālumūle sthitaścandro nābhimūle divākaraḥ । sūryāgre vasate vāyuścandrāgre vasate manaḥ ॥ 38 ॥ sūryāgre vasate cittam candrāgre jīvitaṁ priye । etadyuktaṁ mahādevī guruvākyena labhyate ॥ 39 ॥
· · ·
devī uvāca
· · ·
kasmin sthāne vasecchaktị̣ kasmin sthāne vaseccivaḥ । kasmin sthāne vaset kālo jarā kena prajāyate ॥ 40 ॥
· · ·
īśvara uvāca
· · ·
pātāle vasate śaktiḥbrahmāṇḍe vasate śivaḥ । antarikṣe vaset kālo jarā tena prajāyate ॥ 41 ॥
· · ·
devī uvāca
· · ·
āhāraṁ kākṣate ko’sau bhuñjate pibate katham । jāgrat svapnasuṣuptau ca ko vā ’sau pratibudhyati ॥ 42 ॥
· · ·
āhāraṁ kāḍṭate prāṇo bhuñjate'pi hutāśanaḥ । jāgratsvapnasuṣuptaś ca vāyuśśca pratibuddhyati ॥ 43 ॥
· · ·
ko vā karoti karmāṇi ko vā lipyeta pātakaiḥ । ko vā karoti pāpāni ko vā pāpaiḥ pramucyate ॥ 44 ॥
· · ·
manaḥ karoti pāpāni mano lipyeta pātakaiḥ । manáśca tanmanā bhūtvā na puṇyairna ca pātakaiḥ ॥ 45 ॥
· · ·
jīvaḥ kena prakāreṇa śivo bhavati kasya ca । Kāryasya kāraṇaṁ brūhi kiñcit prasādanam ॥ 46 ॥
· · ·
śiva uvāca
· · ·
bhrāntivaddho bhavejjīvo bhrāntimuktaḥ sadāśivaḥ | kāryaṃ hi kāraṇaṃ tvadṛṛha punarbodho viśeṣyate || 47 ||
· · ·
mano'nyatra śivo'nyatra śaktiranyata marutaḥ | idaṃ tīrthamidaṃ tīrthaṃ bhramanti tāmasā janāḥ || 48 ||
· · ·
ātmatīrthaṃ na jānāti kathaṃ mokṣo varānane |
· · ·
na vedaṃ vedamityāhurvedo brahma sanātanam | brahmavidyārato yastu sa vipro vedapāragaḥ || 49 ||
· · ·
mathitvā caturo vedān sarvaśāstrāṇi caiva hi | sāraṃ tu yogibhiḥ pītaṃ tatvaṃ pibanti paṇḍitāḥ || 50 ||
· · ·
ucchiṣṭaṃ sarvaśāstrāṇi sarvā vidyā mukhe mukhe | nocchiṣṭaṃ brahmaṇo jñānamavyaktaṃ cetanāmayam || 51 ||
· · ·
na tapastapa ityāhuḥ brahmacaryaṃ tapottamam | ūrdhvareta bhaved yastu sa devo na tu mānuṣaḥ || 52 ||
· · ·
na dhyānaṃ dhyānamityāhuḥ dhyānaṃ śūnyagataṃ manaḥ | tasya dhyānaprasādena saukhyaṃ mokṣa na saṃśayaḥ || 53 ||
· · ·
na homaṃ homamityāhuḥ samādhau tattvubhūyate | brahmāgnau hūyate prāṇaṃ homakarma taducyate || 54 ||
· · ·
pāpakarma bhaved bhvyaṃ puṇyaṃ caiva pravartate |
· · ·
tasmāt sarvaprayatnena tādrśaṃ ca tyajed budhaḥ || 55 ||
· · ·
yāvad varṇaṃ kulaṃ sarvaṃ tāvajjñānaṃ na jāyate |
· · ·
brahmajñānapadaṃ jñātvā sarvavarṇavivarjitaḥ || 56 ||
· · ·
devī uvāca
· · ·
yattvayā kathitaṃ jñānaṃ nāhaṃ jānāmi śaṃkara |
· · ·
niśśrayaṃ brūhi devesa mano yatra vilīyate || 57 ||
· · ·
śaṃkara uvāca
· · ·
mano vākyaṃ tathā karma tatra līyate |
· · ·
vina svapnaṃ yathā nidrā brahmajñānaṃ taducyate || 59 ||
· · ·
ekākī nisprṛhaḥ śāntaḥśāntāvivarjitaḥ |
· · ·
vālabhāvastathā bhāvo brahmajñānaṃ taducyate || 60 ||
· · ·
śokāṃstu pravakṣyāmi yathūktaṃ tattvadarśibhiḥ |
· · ·
sarvacin tāparityāgo niścinto yoga ucyate || 61 ||
· · ·
nimirṣe nimiṣārddhaṃ vā samādhimadhigacchati |
· · ·
śatajanmārjitaṃ pāpaṃ tat kṣaṇādeva naśyati || 62 ||
· · ·
devī uvāca
· · ·
kasya nāma bhavecchaktịḥ kasya nāma bhavecchivạḥ . etanme brūhi bho deva paścājjñānaṁ prakāśaya .. 63 ..
· · ·
īśvara uvāca
· · ·
calacitte vasecchaktịḥ sthiracitte vasecchivạḥ . sthiracitto bhaveddevī sa dehastho'pi siddhyati .. 64 ..
· · ·
devī uvāca
· · ·
kasmin sthāne tridhā śaktiḥ ṣaṭkaṁ ca tathaiva ca . ekaviṁśatibrahmāṇḍaṁ sampātālameva ca .. 65 ..
· · ·
īśvara uvāca
· · ·
ūrdhvaśaktirbhavet kaṇṭhaḥ adhaśaktirbhavet gudạḥ . madhyaśaktirbhavet nābhiḥ śaktitītaṁ nirañjanam .. 66 ..
· · ·
ādhāraṁ guhyacakraṁ tu svādhiṣṭhānaṁ ca liṅgakam ।
· · ·
cakrabhedaṁ mayākhyātaṁ cakrātītaṁ namo namaḥ ॥ 67 ॥
· · ·
kāyordhvaṁ ca brahmalokaḥ svādhaḥ pātālameva ca ।
· · ·
ūrdhvamūlamadhaḥśākhaṁ vṛkṣākāraṁ kalavaram ॥ 68 ॥
· · ·
devī uvāca
· · ·
śiva śaṅkara īśāna būhi me parameśvara ।
· · ·
darsa-vāyuḥ katham deva darśadvārāṇi caiva hi ॥ 69 ॥
· · ·
īśvara uvāca
· · ·
hṛdi prāṇaḥ sthito vāyur-apāno gudasamsthitaḥ ।
· · ·
samāno nābhideśe tu udānaḥ kaṇṭhamāśritaḥ ॥ 70 ॥
· · ·
vyānaḥ sarvagato dehe sarvagātreṣu saṁsthitaḥ ।
· · ·
nāga ūrdhva-gato vāyuḥ kūrmas-tīrthāni saṁsthitaḥ ॥ 71 ॥
· · ·
kṛkaraḥ ksut-kare caiva devadatto'pi jṛmbhaṇi ।
· · ·
dhanañjayo nāda-ghoṣe niviśocaiva śāmyati ॥ 72 ॥
· · ·
eṣa vāyunirlālambo yoginām yoga-sammitaḥ ।
· · ·
navadvāraṁ ca pratyakṣaṁ daśamaṁ mana ucyate ॥ 73 ॥
· · ·
devī uvāca
· · ·
nāḍībhedaṁ ca me brūhi sarvagātreṣu saṁsthitam | śaktiḥ kuṇḍalī caiva prasūtā darsanāḍikā ॥ 74 ॥
· · ·
īśvara uvāca
· · ·
iḍā ca piṅgalā caiva suṣumṇā cordhvagāminī | gandhārī hastijihvā ca prasavā gamanāyatā ॥ 75 ॥
· · ·
alambūṣā yaśā caiva dakṣiṇāṣṭhe ca saṁsthitāḥ | kulśṛṅkhalinī caiva vāmāṣṭhe ca vyavasthitāḥ ॥ 76 ॥
· · ·
etāsu darsanāḍīṣu nānānāḍīprasūtikā | dvisaptatisahasrāṇi śarīre nāḍikāḥ smṛtāḥ ॥ 77 ॥
· · ·
etā yo vindate yogī sa yogī yogalakṣaṇaḥ | jñānanāḍī bhaveddevī yogināṁ siddhidāyinī ॥ 78 ॥
· · ·
devī uvāca
· · ·
bhūtanātha mahādeva brūhi me parameśvara |
· · ·
trayo devā kathaṁ deva trayo bhāvās trayo guṇāḥ || 79 ||
· · ·
īśvara uvāca
· · ·
rajo-bhāva-sthito brahmā sattva-bhāva-sthito hariḥ |
· · ·
krodha-bhāva-sthito rudras trayo devās trayo guṇāḥ || 80 ||
· · ·
eka-mūrti-s trayo devā brahma-viṣṇu-maheśvarāḥ |
· · ·
nānā-bhāvaṁ mano yasmāt tasya mukti-r na jāyate || 81 ||
· · ·
vīrya-rūpī bhaved brahmā vāyu-rūpaḥ sthito hariḥ |
· · ·
mano-rūpaḥ sthito rudras trayo devās trayo guṇāḥ || 82 ||
· · ·
dayā-bhāva-sthito brahmā śuddha-bhāva-sthito hariḥ |
· · ·
agri-bhāva-sthito rudras trayo devās trayo guṇāḥ || 83 ||
· · ·
ekaṁ bhūtaṁ paraṁ brahma jagat sarvaṁ carācaram |
· · ·
nānā-bhāvaṁ mano yasmāt tasya mukti-r na jāyate || 84 ||
· · ·
ahaṁ sṛṣṭir ahaṁ kālo 'yaṁ brahmā 'py ahaṁ hariḥ |
· · ·
ahaṁ rudro 'py ayaṁ śūnyam ahaṁ vyāpī nirañjanam || 85 ||
· · ·
ahaṁ sarvātmako devo niṣkalo gaganopamaḥ |
· · ·
svabhāva-nirmalaṁ svāntaṁ sa evaṁ na saṁśayaḥ || 86 ||
· · ·
jitendriyo bhavec chūro brahmacārī suparṇiḍataḥ |
· · ·
satyavādī bhaved bhakto dātā dhīro hite rataḥ || 87 ||
· · ·
brahmacaryaṃ tapomūlaṃ dharmamūlā dayā smṛtā । tasmāt sarvaprayatnena dayāṃ dharmaṃ samāśrayet ॥ 88 ॥
· · ·
devī uvāca
· · ·
yogeśvara jagannātha umāyāḥ prāṇavallabha । vedasnạcyā tapo dhyānaṃ homakarma kulaṃ katham ॥ 89 ॥
· · ·
īśvara uvāca
· · ·
aśvamedhasahasrāṇi vājapeyaśatāni ca । brahmajñānasamaṃ puṇyaṃ kalāṃ nāhanti ṣoḍaśīm ॥ 90 ॥
· · ·
sarvadā sarvatīrtheṣu yat phalaṃ labhate śuciḥ । brahmajñānasamaṃ puṇyaṃ kalāṃ nāhanti ṣoḍaśīm ॥ 91 ॥
· · ·
na mitraṃ na ca putrāśra na pitā na ca bāndhavāḥ । na svāmī ca gurostulyaṃ yaṣṭuṃ paramaṃ padam ॥ 92 ॥
· · ·
na ca vidyāgurostulyaṃ na tīrthaṃ na ca devatāḥ । gurostulyaṃ na vai ko'pi yaṣṭuṃ paramaṃ padam ॥ 93 ॥
· · ·
ekamapyakṣaraṃ yastu guruḥ śiṣye nivedayet । pṛthivyāṃ nāsti tadṛvyaṃ yadatvā cānṛṇī bhavet ॥ 94 ॥
· · ·
yasya kasya na dātavyaṃ brahmajñānaṃ sugopitam |
-- Translation -- The well-guarded knowledge of Brahman should not be given to just anyone.
· · ·
yasya kasyāpi bhaktasya sadurustasya dīyate || 95 ||
-- Translation -- It should be given to a devotee who has a true guru and is devoted.
· · ·
mantraṃ pūjāṃ tapo dhyānaṃ homaṃ japyaṃ balikriyām |
-- Translation -- Mantra, worship, austerity, meditation, fire sacrifice, chanting, and offerings
· · ·
sannyāsaṃ sarvakarmāṇi laukikāni tyajed budhaḥ || 96 ||
-- Translation -- A wise person should renounce all worldly actions and rituals.
· · ·
saṃsaragād bahavo doṣā niḥsaṅgād bahavo guṇāḥ |
-- Translation -- Attachment leads to many faults; detachment leads to many virtues.
· · ·
tasmāt sarvaprayatnena yatiḥ saṅgaṃ parityajet || 97 ||
-- Translation -- Therefore, a renunciate should give up attachment with all effort.
· · ·
akāraḥ sāttviko ḍjñeya ukāro rājasaḥ smṛtaḥ |
-- Translation -- The letter 'A' is known as sattvic, and 'U' is considered rajasic.
· · ·
makārastāmasaḥ proktaṡtribhiḥ prakṛtirucyate || 98 ||
-- Translation -- The letter 'M' is said to be tamasic; the three together represent Prakriti.
· · ·
akṣarā prakṛtiḥ proktā rakṣakaḥ svayaṃīśvaraḥ |
-- Translation -- The imperishable is said to be Prakriti; the protector is the Lord Himself.
· · ·
īśvarānniḥrgatā sā hi prakṛtirguṇavandhanā || 99 ||
-- Translation -- She, Prakriti, has emerged from the Lord and is bound by the three gunas.
· · ·
sā māyā pālinī śaktiḥ sṛṣṭisaṃhārakāriṇī |
-- Translation -- That Maya is the nourishing power, the force behind creation and destruction.
· · ·
avidyā mohinī yā sā śabdarūpā yaśasvinī || 100 ||
-- Translation -- That Avidya is deluding, manifesting as sound and glorious.
· · ·
akāraśraiva ṛgveda ukāro yajurucyate |
-- Translation -- The letter 'A' is associated with the Rigveda, and 'U' with the Yajurveda.
· · ·
makāraḥ sāmavedastu tṛṣhu yuktō'pyatharvaṇaḥ || 101 ||
-- Translation -- The letter 'M' is associated with the Samaveda, and when combined with the three, it relates to the Atharvaveda.
· · ·
oṅkārastu ṛuto ḍjñeyaśvvināda iti saṃjñitaḥ |
-- Translation -- The Pranava (Om) is known as the essence, also referred to as the Ashvinada.
· · ·
akārastvatha bhūloka ukāro bhuva ucyate || 102 ||
-- Translation -- The letter 'A' represents Bhuloka (Earth), and 'U' represents Bhuvarloka (the atmospheric region).
· · ·
savyajjano makārastu svarlokastu vidhīyate |
-- Translation -- The letter 'M' with its accompanying sounds is said to represent Svarga (heaven).
· · ·
akṣarairbhiratetaiśa bhavedātmā vyavasthitaḥ || 103 ||
-- Translation -- The Self is established through these letters and sounds.
· · ·
akāraḥ pṛthivī ḍjñeyā pītavarṇena samyutaḥ |
-- Translation -- The letter 'A' is associated with the earth element and is connected with the yellow color.
· · ·
antarīkṣaṃ ukārastu vidyuṣṇa ihocyate || 104 ||
-- Translation -- The letter 'U' represents the Antariksha (the space between earth and heaven) and is associated with electricity here.
· · ·
makāraḥ svariti jñeyaḥ śubhavarṇena saṃyuktaḥ ।
· · ·
dhruvamekākṣaraṃ brahma oṃ ityevaṃ vyavasthitam । । 105 । ।
· · ·
sthirāsano bhavet nityaṃ cittānidrāvivarjitāḥ ।
· · ·
āsu sa jāyate yogī nānyathā śivabhäṣitam । । 106 । ।
· · ·
ya idaṃ paṭhate nityaṃ śṛṇoti ca dine dine ।
· · ·
sarvapāpaviśuddhātmā śivalokaṃ sa gacchati । । 107 । ।
· · ·
devī uvāca
· · ·
sthūlasya lakṣaṇaṃ brūhi kathaṃ mano vilīyate ।
· · ·
paramārthaṃ ca nirvāṇaṃ sthūlasūkṣmasya lakṣaṇam । । 108 । ।
· · ·
śiva uvāca
· · ·
yena jñānena he devī vidyate na ca kilbiṣī ।
· · ·
pṛthivyāpastathā tejo vāyurākāśameva ca ।
· · ·
sthūlārūpā sthitā ya ca sūkṣmasthā'nyathā sthitā । । 109 । ।
· · ·
iti jñānasankalinitantraṃ samāptam । ।
· · ·
-- Translation -- Translation by Mike Magee
· · ·
-- Translation -- I remember again and again the dark primaeval Devi swayed with passion,
· · ·
-- Translation -- Her beauteous face heated and moist with the sweat of amorous play,
· · ·
-- Translation -- Bearing a necklace of Gunja berries, and clad with leaves - Bhuvaneshvari Stotra, quoted in Avalon's Hymns to the Goddess
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-- Translation -- Hindu tantras are discourses between Shiva and Shakti, the male and female aspects of divinity whose play creates the entire universe. The Jnanasankalini Tantra is a brief work of 107 shlokas (verses) which outlines the dynamics of this interplay.
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-- Translation -- Of particular importance in this short work is the emphasis placed on the syllable Om, made up of the three Sanskrit letters a+u+m. These represent Shiva, Shakti and their union and can also be represented by the three gunas or qualities well known as rajas, tamas and sattvas.
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-- Translation -- Other important elements of the tantrik cosmology are outlined here, including the correspondence between the macrocosm and the microcosm, the five elements of earth, air, fire, water and space, and the essential similarity between the individual spirit, the Atma, and the universal spirit, the Paramatma.
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-- Translation -- The emphasis here is on Jnana, or pure knowledge. Although the spirit is one and all- pervading, it manifests through a variety of elements (tattvas).
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-- Translation -- Through ignorance, an individual soul (jiva), may take each or any of these elements to be himself or herself.
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-- Translation -- The work here translated is, then, a brief summary of the essential elements of the Hindu tantrik tradition. There is no indication in the contents of this book when it was written, but it cannot be very old.
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-- Translation -- Mahadevi questioned Maheshvara, the Deva of all devas, the World Guru, sitting on the peak of Mount Kailasha: Speak to me of knowledge! (1)
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-- Translation -- Devi said - Deva! what is creation and how is creation destroyed? What is the Brahma Jnana beyond creation and destruction? (2)
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-- Translation -- Ishvara answered - Creation comes from that beyond words (avyakta) and returns to that beyond words at (the time of) destruction. Brahma Jnana is the avyakta, beyond creation and destruction. (3)
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-- Translation -- From the syllable Om comes everything, the fourteen vidyas, mantra, puja, dhyana, action and non-action. (4)
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-- Translation -- The four vedas, the six limbs of veda, mimamsa, nyaya, dharma shastra and puranas are the fourteen Vidyas. (5)
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-- Translation -- For as long as these Vidyas are known, (true) knowledge is not. On knowing Brahma Jnana one is strong in all other knowledge. (6)
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-- Translation -- The vedas and the puranas are like common whores but the Shambhavi Vidya is concealed like a Kula Shakti. (7)
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-- Translation -- All knowledge is in the body, all devatas are in the body, all sacred bathing spots are in the body, known through the words of a guru. (8)
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-- Translation -- Self-knowledge is the cause of happiness and liberation for a man, not dharma, not karma and not the reciting of mantra. (9)
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-- Translation -- Just as there is potential for fire in wood, as there is scent in flower and nectar in water, so in the centre of the human frame is Deva, devoid of good or bad. (10)
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-- Translation -- The Ida is the Ganges and the Pingala is the Yamuna. In the centre of the Ida and the Pingala is the Sushumna, the Sarasvati. (11)
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-- Translation -- The union of the three is known as the king of bathing places. Whosoever bathes there is released from all badness. (12)
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-- Translation -- Devi said-Maheshvara, what is Khecari Mudra? What is Shambhavi Vidya? What is knowledge of the self? Tell me of that! (13)
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-- Translation -- Ishvara said-A steady mind without external support, steady breath without restraint, steady seeing without looking, that resembles Khecari Mudra. (14)
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-- Translation -- Like a child or a fool's mind drifts in sleep and dream, even without actually being asleep, so a man who wanders similarly without support knows Shambhavi Vidya
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-- Translation -- Devi said-Devadeva, Natha of the Cosmos, Parameshvara, tell me the differences between the different darshanas, each separately.
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-- Translation -- Ishvara said-The tridandins are devoted to practice of the vedas. The Shaktas worship Prakriti, the Buddhists follow the void. (Shunya).
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-- Translation -- The Carvakas, although knowing the tattvas, are atheistic prattlers, denying the existence of the source of all.
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-- Translation -- Uma said, Lord! Speak of the characteristics of the microcosm! Talk of the five elements and the twenty-five qualities.
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-- Translation -- Ishvara said-The five qualities of earth (Prithvi) according to Brahma Jnana are bone, flesh, nails, skin and hair.
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-- Translation -- Knowers of Brahma Jnana say that semen, blood, marrow, urine and faeces are the five gunas of water.
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-- Translation -- The knowers of Brahma Jnana say sleep, hunger, thirst, fatigue and idleness are the five qualities of fire.
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-- Translation -- According to Brahma Jnana, holding, shaking, throwing, expanding and contracting are the five qualities of air.
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-- Translation -- The knowers of Brahma Jnana say desire, anger, delusion, shame and greed are the five qualities of space. (24)
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-- Translation -- Air comes from space, fire comes from air, water comes from fire, and earth comes from water. (25)
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-- Translation -- Earth dissolves into water, water dissolves in fire, fire dissolves in air and air dissolves in space. (26)
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-- Translation -- Creation comes from the five tattvas and is dissolved into them. Greater than the five tattvas is that which is above them, without stain. (27)
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-- Translation -- The organs of touch, taste, smell, sight and hearing are the five tattvas of the senses. Mind (manas) is the tattva that gives birth to them. (28)
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-- Translation -- The entire macrocosm is situated in the centre of the body. That with form is destroyed while that without form is indestructible. (29)
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-- Translation -- Whosever's mind is fixed on the formless becomes one with the formless. Therefore, by every means, reject that with form. (30)
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-- Translation -- Devi said-Adinatha, tell me of the seven dhatus. What are they? What is Atma? What is the inner Atma (Antaratma)? What is the Supreme Atma (Paramatma)? (31)
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-- Translation -- Ishvara said-Semen, blood, marrow, fat, flesh, bones and skin are the seven (dhatus) in the body. (32)
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-- Translation -- The body is Atma. Mind is the Antaratma and Paramatma is the Shunya (void) where the mind dissolves.
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-- Translation -- Blood is the mother dhatu and semen is the father dhatu. The Shunya dhatu produced from vital breath is the foetus.
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-- Translation -- Devi said-Tell me of the nature of speech. How is it produced and how is it dissolved?
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-- Translation -- Ishvara said-Vital breath comes from the Avyakta, mind arises from vital breath. Speech comes from mind and is dissolved into mind.
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-- Translation -- Devi said-Where does the sun dwell? Where does the moon dwell? Where does vital breath dwell? Where does mind dwell?
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-- Translation -- Ishvara said-The moon is at the root of the palate. The sun is at the root of the navel. Vital breath is above the sun and mind is below the moon.
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-- Translation -- The Cit is above the sun and the jiva is above the moon. Mahadevi, this is to be learned from the mouth of a guru.
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-- Translation -- Devi said-Where is Shakti? Where is Shiva? Where is Time? What causes ageing?
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-- Translation -- Ishvara said-Shakti is within (Patala). Shiva is without. Time is in space and causes ageing.
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-- Translation -- Devi said-What wants to eat? What wants to drink? What stays awake in waking, dream and deep sleep? (42)
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-- Translation -- Shiva said-Vital breath wants food. Food is consumed by fire. Vital breath is awake during waking, dream and deep sleep. (43)
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-- Translation -- Devi said-What causes karma? What causes bad deeds. Who does bad deeds? How is one liberated from bad deeds? (44)
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-- Translation -- Shiva said-The mind does bad deeds. The mind is stained by bad deeds. That mind, having become itself, does neither good nor bad. (45)
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-- Translation -- Devi said-How does an embodied soul (jiva) become Shiva? What is cause and effect? Speak to me, of your grace! (46)
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-- Translation -- Ishvara said-Bound by delusion jiva, freed from delusion Sadashiva. You are cause and effect. Enlightenment is different from you. (47)
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-- Translation -- Folk subject to tamasa wander to this sacred place and that sacred place, thinking that Shiva is here, Shakti is elsewhere, mind is somewhere else and vital breath is somewhere else again. (48)
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-- Translation -- O Beauteous One, they do not realise the sacred place within the body. How then, can they be liberated? (49)
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-- Translation -- Veda is not the vedas, the eternal Brahma is veda. Whosoever knows the Brahma Vidya is a brahmin, skilled in the vedas.(50)
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-- Translation -- After churning the four Vedas and all the scriptures, the yogis have extracted their essence, leaving pandits to drink the butter milk which remains. (51)
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-- Translation -- All the scriptures are like dirty leavings with everyone speaking of knowledge. The Brahma Knowledge beyond words is not dirty leavings. (52)
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-- Translation -- The path of Brahma is the ultimate tapas and not ordinary tapas. Whosoever knows the upper semen, he is a deva. (53)
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-- Translation -- Meditation is not meditation unless the mind is united with Shunya. He who does so becomes happy and liberated, no doubt. (54)
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-- Translation -- Sacrifice (homa) is not homa unless it is samadhi, in which the vital breaths are sacrificed in the fire of Brahma. That is the true sacrifice. (55)
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-- Translation -- Good and evil acts give rise to good and evil consequences. Therefore, by every means, a wise man rejects them. (56)
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-- Translation -- For as long as ignorance prevails, so long does caste and family matter. After knowing Brahma Jnana, one is free from all distinctions of caste. (57)
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-- Translation -- Devi said-Shankara, I do not understand this knowledge you have spoken of. Devesha, remove my doubts! Tell me how the mind is dissolved. (58)
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-- Translation -- Shankara said-It is said that Brahma Jnana is like dreamless sleep in which is dissolved mind, speech and actions. (59)
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-- Translation -- Brahm Jnana, it is said, is a state of one-pointedness, without anxieties, peaceful, free of delusion
Jnana Sankalini Tantra English Translation (Part 2)
and bestowing a child-like nature. (60)
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-- Translation -- In the next line I will declare that spoken by the knowers of the truth. Yoga is the the rejection of all thoughts and concerns. (61)
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-- Translation -- One who reaches samadhi for a split second or even half a split second destroys the evil of a hundred births instantly. (62)
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-- Translation -- Devi said-Deva, what is Shakti and what is Shiva. Tell me about this! Reveal the nature of Jnana! (63)
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-- Translation -- Shakti dwells in the moving mind and Siva dwells in the steady mind. He who is established in the steady mind becomes accomplished while living in the body. (64)
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-- Translation -- Devi said-Where are the three Shaktis? Where are the six cakras? Where are the twenty one macrocosms? Where are the seven underworlds? (65)
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-- Translation -- Ishvara said-The upper Shakti is in the throat, the lower Shakti is in the anus. The middle Shakti is in the navel and the Shakti above these is without description.(66)
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-- Translation -- The adhara cakra is in the anus, the SvadhishÖhana is near the penis. I have spoken previously of the distinctions of the cakras! Hail to that above the cakras!
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-- Translation -- The top half of the body is called Brahmaloka, below that is Patalaloka. The body resembles a tree with the roots at the top and the branches below.
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-- Translation -- Devi said-Parameshvara, Shiva, Shankara, Ishana. Speak to me! What are the ten vital breaths and what the ten doors?
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-- Translation -- Ishvara said-Prana is in the heart, apana is in the anus, samana is in the navel region and udana is situated in the throat.
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-- Translation -- Vyana is spread throughout the body, Naga moves upward, Kurma is situated in the tirthas.
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-- Translation -- Krikara is in crying, Devadatta is in yawning, Dhananjaya is in singing and roaring.
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-- Translation -- According to the yogis, these vital breaths have no support. The nine doors are clear and the tenth door is the mind, it is said.
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-- Translation -- Devi said-Speak to me of the characteristics of the nadis spread throughout the body. Tell me of the ten nadis arising from Kundalini Shakti.
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-- Translation -- Ishvara said-Ida, Pingala and Sushumna go upwards. Gandhari, Hastijihva and Prasava move below.
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-- Translation -- Alambusha and Yasha are situated to the right. Kuhu and Shankhini are situated to the left. (76)
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-- Translation -- Various nadis, amounting to seventy two thousand, arise from these ten and exist in the body, it is said. (77)
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-- Translation -- Only a yogi with knowledge of the nadis is a true yogi. Devi, nadi knowledge gives siddhi for yogis. (78)
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-- Translation -- Devi said-Bhutanatha, Mahadeva, Parameshvara, speak to me! What are the three devas? What are the three bhavs? What are the three gunas? (79)
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-- Translation -- Ishvara said-The Rajobhav is Brahma. The Sattvabhav is Hari, The Krodhabhav is Rudra. These three devas are the gunas. (80)
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-- Translation -- These three devas, Brahma-Vishnu-Maheshvara, are one. Whosoever thinks of them as different in nature is never liberated. (81)
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-- Translation -- Brahma is like semen, Hari is like vital breath and Rudra is like mind. The three devas are the gunas. (82)
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-- Translation -- Brahma is compassionate, Hari is pure and Rudra is fiery. The three devas are the gunas. (83)
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-- Translation -- With one meaning, they are the same thing, supreme Brahma, the cosmos, all which moves and does not move. Whosoever thinks of them as different in nature is never liberated. (84)
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-- Translation -- I am creation. I am time. I am Brahma. I am Hari. I am Rudra. I am Shunya. I am everywhere. I am without distinction. (85)
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-- Translation -- I am the soul of all, o Devi. I am free from desire, I am space. I am my pure own nature, without stain, there is no doubt of it. (86)
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-- Translation -- He who has controlled his senses and courageous is a Brahmacari and a true pandit, speaking truth, devoted, generous, steady of mind. (87)
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-- Translation -- The path of Brahma is the root of tapas. Compassion is the root of duty. Therefore, by every means, rest in the path of compassionate duty. (88)
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-- Translation -- Devi said-Yogeshvara, Jagannatha dear to Uma as life itself, speak of veda, twilight worship, tapas, meditation, and sacrifice. (89)
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-- Translation -- Isvara said-One thousand ashvamedha and one hundred vajapeya sacrifices are not equal to even a sixteenth fraction of the greatness of Brahma Jnana. (90)
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-- Translation -- Travelling to the sacred tirthas and bathing there does not amount to a sixteenth fraction of the greatness of Brahma Jnana. (91)
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-- Translation -- No friend, no son, no father and no relatives can ever equal the guru, the revealer of the supreme thing. (92)
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-- Translation -- Learning, tirthas, and gods and goddesses (devatas) can never equal the guru, the revealer of the supreme thing. (93)
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-- Translation -- A disciple who has received a single syllable (of a mantra) from a guru can never find anything in the world to repay that debt.
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-- Translation -- The Brahma Jnana is secret knowledge and should not be revealed to anyone but a devoted soul. (95)
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-- Translation -- The wise should reject mantra, puja, tapas, dhyana, homa, japa, animal sacrifice, nyasa, and all acts. (96)
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-- Translation -- Associating with others has many defects, not associating with others has many qualities. Therefore, by every effort, the wise should reject the company of others. (97)
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-- Translation -- The letter a is sattvik, the letter u is rajasik and the letter m is tamasik, these three are Prakriti itself. (98)
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-- Translation -- The indestructible is Prakriti, Ishvara is Prakriti and is itsef indestructible. From Ishvara came Prakriti which is triple in nature.(99)
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-- Translation -- Prakriti is Shakti, the Maya, the cause of creation and destruction, the Avidya, the Mohini, whose form is sound. (100)
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-- Translation -- A is the Rigveda, the letter u is the Yajurveda and the letter m is the Samaveda. (101)
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-- Translation -- The Om should be known as the three nadas. The letter a is Bhuloka, the letter u is Bhuvā and the letter m is Svarloka, it is said. In these three letters the Atma manifests.
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-- Translation -- The letter A is earth and yellow in colour, the letter u is like lightning and space, and the letter m is white and heavenly. For sure the single Om pervades everything and is Brahma itself.
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-- Translation -- Those seated in a steady position, who meditate daily and are free of worries and imaginings, are yogis and not otherwise, Shiva said.
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-- Translation -- Whoever hears this or reads this every day becomes pure and free of all problems and resides in the Shiva heaven.