1. Malini Vijaya Uttara Tantra English Translation Vishnu Datt Sastri

Malini Vijayottara Tantra

a

Source Book of the Trika Sastra of Kashmir

(together with an English translation and critical notes

on its philosophic and religious significance).

by

Vishnu Datt Shastri, M.A.(H. & S.),

Vaidya Kaviraj, Medallist,

G.G.M. Arts College, Jammu.

Comparison of the Trika with the Siddhanta and the Pasupata School.

Spanda and Pratyabhijñā in relation to the Trika.

History of the system.

(b) 1.

Origin of Philosophy and its relation to religion.

Philosophy as a chief source of liberation and its varieties according Abhinava Gupta.

Meaning of the term Kriya and illustration of various doctrines of the system.

I.

Doctrine of seven Pramātrs

II.

Doctrine of three linzas.

III.

Seven Vidhiś.

IV.

Kxax: Five States.

V.

Ātman.

VI.

Doctrine of dhāranas.

VII.

The theory of three Upāyas

VIII.

Cit.

IX.

Svatantrya.

X.

Sakti-pata.

XI.

The theory of absolute.

XII.

Doctrine of manifestation.

XIII.

Śadadhvan.

XIV.

Doctrine of Kaladhvan and desadhvan.

Practical religion.

Ultimate good or end of human striving and means to attain it

Trika monism compared with Vedantic Advaitavāda and the Viśiṣṭadvaita-vāda of Rāmanuja and Nīlakanṭha.

IV. identical character of the work with its social religious significance.

90 - 99

Part II.

V. EXT ) Summary of the text chapterwise.

1- 28

RST .DHIKARA.

SECOND

THIRD

FOURTH

13TH

IXTH

TWENTI

EIGHTH

INTH

TENTH

ELEVENTH

TWELV'H

THIRTEENTH ADHIKARA.

FOURTEENTH

FIFTEENTH

SIXTEENTH

SEVENTEENTH

EIGHTEENTH

NINEENTH

TWENTH

TWENT-FIRST

TWENT-SECOND

TWENTY-THIRD ADHIKĀRA

VI. TRANSLATION OF THE TEXT.

First Adhikāra. 29.

Second " 35.

Third " 44.

Fourth " 54.

Fifth " 60.

Sixth " 63.

Seventh " 68.

Eighth " 73.

Ninth " 81.

Tenth. " 100.

Eleventh " 105.

Twelfth " 111.

Thirteenth Adhikāra. 116.

Fourteenth " 124.

Fifteenth " 129.

Sixteenth " 134.

Seventeenth " 142.

Eighteenth " 147.

Nineteenth " 155.

Twentieth " 166.

Twenty-first " 172.

Twenty-second " 178.

Twenty-third " 179.

VII. NOTES ON THE TEXT.

First Adhikāra. 185.

Second Adhikāra. 198.

Third " 220.

Fourth " 226.

Fifth " 231.

Sixth Adhikāra. 232.

Seventh " 246.

Eighth " 248.

Ninth " 249.

Tenth " 249.

Eleventh " 250.

Twelveth-Sixteenth Adhikāras. 250.

Seventeenth Adhikāra. 250.

Eighteenth " 251.

Nineteenth " 251.

Twentieth " 252.

Twenty-first " 252.

Twenty-Second to Twenty-third Adhikāra 252.

PART III. 1-15.

VIII - Appendices.

1. Origin of Tantras. 1.

2. Tāntrika Conception of Sādhana. 3.

3. Importance of Tantras. 4.

4. Some fundamental doctrine of Tantras 5.

(a) Threefold division of human nature or doctrine of bhāva. 5.

(b) Doctrine of Ācāra. 10.

(c) Six centres or Saṭ Cakra. 11.

(d) Doctrine of Harsa and its explanation. 13.

5. Two methods for self-realisation, neti neti method and the method of sublimation. 13.

IX. Index. ... ... ... 16-32.

WORKS

WORKS

(Consulted forthis thesis) with their abbreviations.

1. A.H.P.S. Abhinava Gupta, an historical and philosophical study (Dr. Kanti Chandra Pandey).

2. Bhag. Gī. Cha. Bhagvat Gita Chapter.

3. C.H.I.Vo. Cultural Heritage of India Volume (Old series).

4. Cha. U. Cha. Chāndogya Upaniṣat Chapter.

5. G.L. Garland of letters. (Arthur Avalon).

6. I.P.Vol. Indian Philosophy, (Sir Radha Krishnan).

7. I.Pr.V. Īśvara pratyabhijñā vimarśinī (Utpaladeva).

8. K.S. Kashmir Śaivism (J.C.Chatterji).

9. Ku. T. Cha. Kularnava tantra.

10. Mr. T. Mrgendra Tantra.

11. M.M. Mahamaya (Arthur Avelon).

12. Ni. T. Niruttara tantra.

13. P.T. Parā triṁśikā.

14. P.H.S. Philosophy of Hindu Sādhana (Dr.Nalini Kanta Brahma).

3. R.T.

Ratnetraya

(N.Krishn Shastri)

16. S.U.T.

Sarvollāsatantra

(Sarvānanda).

17. S.N.Ka.

Spanda Nisyanda Karika.

18. S.T.

Svacchanda tantra.

19. S.Po.

Serpent power

(Arthur Avalon).

20. T.A.

Tantraloka.

(Abhinava Gupta).

21. T.S.

Tantra Sara

(Abhinava Gupta).

22. Tri. R. Jna. Kha.

Tripura Rasya, Jnana Khanda.

23. V.S.M.R.

Vaisnavism, Saivism and other

minor religions (R.G.Bhandarakara).

24. Vi. Bhai.

Vijñāna Bhairava.

25. Va. P.

Vākya Padiya.

(Bhartr Hari).

26. Yo. Vi.

Yoga Vija.

27. Yo. Va.

Yoga Vasiṣṭa.

28. S.

Sakti or divine power.

(Dr.Sudhendu Kumar Das).

Ma. V.

Malini Vijayottara tantra.

Ma

PREFACE

It is needless to say that contributions of Kashmir to Sanskrit literature are remarkable. Apart from the other branches of literature, wonderful discoveries of the Kashmiri Scholars and saints in the sphere of the Advaita Śaiva philosophy of India are no doubt, worth noting. The recent publications, bearing the title of "Kashmir Series of texts and studies" by the State Government throw light on the philosophical and spiritual lives of the scholars the country has produced. All their philosophic and religious teachings, known as Kashmir Śaivism rather Trika Śasana of Kashmir give us the correct estimate of the spiritual fervour and the literary zeal of the age. As a matter of fact the trika darśana of Kashmir comprises its various aspects in itself and represents the unity of the three principles which are elaborately discussed in their proper place. The present work, Malinī Vijayottara Tantra, is chiefly connected with the Trika School and Abhinava Gupta, a great scholar and sage of the 10th century A.D., has regarded it as an authority on it.

From the beginning of my literary career, I was influenced by the Śaiva and Śakta cult of Kashmir not because it belongs to my native place but because it presents the Śaiva metaphysics in its true perspective. I made up my mind to study this Philosophy and, therefore, consulted Shrī J.C.Chatterji, the late Superintendent of the Government Research Library, Srinagar. He suggested to me the present work, Malinī Vijayottara Tantra as

thesis for the degree of Ph.D.

The study of the Kashmir Saiva School cannot be complete unless the teachings of Malini Vijayottara Tantra are brought into light. The work is primarily associated with the Trika School and contains all its externals and fundamentals in it in brief.

I have divided the work into three parts: first contains the theoritial and practical teachings of Malini, the second deals with the summaries of the text Chapterwise, English translation and elucidation of some doctrinal points and the third contains appendices and Index.

The work, is obviously difficult due to its occult teachings and obscure technical terms, used for the formation of mantras.

I may mention that one of the difficulties that stood in my way in connection with this thesis is the paucity of authoritative work on the School in general and on Malini literature in particular.

How far I have succeeded in my present attempt of the elucidation of the Malini intricacies may be judged by the students in future.

I am very grateful to Pt. Laksmana Ju, a great scholar and saint of Kashmir, and Mahamahopadhyaya Pt. Gopi Nath Ji Kaviraj, M.A. of Banaras, a learned scholar of the Indian philosophies in general and an authority on the Kashmir Saivism in particular who helped me to comprehend the secrets of the Saiva cult. I am very thankful to Dr. Surya Kanta Ji.M.A.,D.Litt., Head of the Sanskrit Department, Hindu University, Banaras, who

guided me in my thesis. Lastly I offer my hearty thanks to my colleague Professor P.N.Qazi, of the Government College for Women, Srinagar, who helped me in my doctrinal and linguistic difficulties.

G.G.M.Arts College, Vishnu Datt Shastri. Jammu. 8-4-56.

Part I. (Introduction)

I. Title, Description and Historical background of the work.

(a) The term, 'Malini', is used in a technical sense and chiefly means Sakti, an inherent nature of Siva. The name of the work is based on it. In the 1st. adhi. of Ma., the author has stated it as 'Maya' and ascribed all the qualities of the Absolute to it. In the 3rd. adhi., it is said to be Iochā, from which the phenomenal multiplicity emanates. The further developments of Iochā Sakt1 are jñāna and Kriyā Saktis. This Sakt1, in its transcendent state, is one with Siva and has no its distinctive character. This supreme will or Sakt1 of Siva, in the state of manifestation, assumes various titles. For example, in connexion with the origin of letters, the Sakt1 is named as Malini or Matrka in the 3rd. adhi. of the work.

The two terms, 'Matrka' and 'Malini', are firstly applied as synonyms and represent the Vaikhari state in which words (Sabda) and their meanings (artha) emerge out separately in the form of Vacaka and Vacya. But later on, the two new terms, 'Abhinnayoni Malini' (whose Yoni or consonants are not impregnated by the vowels) and bhinnayoni (whose Yoni is impregnated by vowels) are applied to Matrka and Malini, which have basically separated them. Now, by the Matrka or Abhinnayoni Malini we mean that Sakt1 from which all letters spring up in the form of vowels and consonants. Similarly the Malini or bhinayoni Malini signifies the order of alphabet in which the vowels and consonants are co-mingled. The alphabetical order of the Malini school begins from 'na' and ends in 'pha' and hence sometimes it

is called 'Nadi Phanta' Malini. This co-mingling of the vowels and consonants in the alphabetical order implies the extreme type of monism (perema-advaita) which was agreeable to its exponents.

Both, Malini (bhinnayonī malinī) and Matrka (abhinnayoni malinī), regarded as two Saktis, represent two separate schools, connected with the Trika form of Kashmir Saivism. They strictly follow the fundamental principles of the Trika School and represent themselves as its parts. The basic distinction between the two is their alphabetical order. The Matrka School admits two classes of letters, vowels and consonants, technically called vija and yoni. These two classes are again divided into nine groups in the following:-

1. Avarga (sixteen vowels), 2. Kavarga, 3. Cavarga, 4. Tavarga, 5. Tavarga, 6. Pavarga, 7. Yavarga, 8. Savarga, 9. Ksa (Ma., III, 9-11).

The Malini School has co-mingled vowels and consonants and its alphabetical order is as under:-

Na, r, ṛ, lṛ, lṛ, tha, ca, dha, ī, na, u, ū, ba, ka, kha, ga, gha, na, i, a, va, bha, ya, da, dha, tha, jha, ja, ra, ta, pa, cha, la, ā, ṣa, ah, ha, ṣa, kṣa, ma, sa, am, ta, e, ai, o, au, da, pha.

This curious alphabetical order was in vogue in the 10th century A.D. when Abhinava Gupta, the founder of Matrka School, flourished. He respected Malini vijayottara tantra in which the Malini Sakti (bhinnayoni Malinī) is glorified. As a matter of fact, his chief work Īsvara-pratyabhijñā-vimarsinī, is just like a commentary on the Malini School. The

school died out in his time. No later writer of Trika

has written anything about it.

form of Abhinava Gupta mentions this Malini as a Primary

in its united form of vowels and consonants (cf. Malini hi

bhagavati mukhyam Saktam rūpam vijayonisamghattena Samasta

Kamdu gham, T.S.).

The literal meanings of the term 'Malini' are -

'Mala asyāsti iti Malini' (that Sakti whioh contains all

its letters in the form of a garland). This sense is also

stressed by the following text of T.A.

"Anvartham Caitannāma rudra Sakti malabhiryukta,

etō. T.A. page 135.

Utpala Deva mentions Malini Sakti as an essence

of the phenomenal universe and rezards it as a great power

and Goddess that sustains life of the animate and inanimate

world (cf. Yat Saramasya Jagatah Sa Devi Malini Para. Maha

Sattā Mahadevi Visvajivana Mucyate. I.Pr.V.1.5.14).

The author of Mā. has stated phones as chief

oharaoteristic of Malini, by whioh words are formed (cf.

vāoo varnatmika yasmad varnarupā hi Malini, Mā. 21st, 8).

From the Tantrika point of view, all letters of

Malini School are tabulated in the form of a garland in the

following:-

One more feature that distinguishes them from each other is the origin of the different categories from their letters.

According to the Mātrkā School, the origin of the thirty-five principles is ascribed to the consonants and the vowels. The letters of the Mātrkā, from which different tattvas spring up, are tabulated below in an ascending order (āroha krama):-

Mātrkā School.

Letters. Tattvas.

Ka, kha, ga, gha, n ( Earth, water, light, air, ether.

Ca, cha, ja, jha, ña ( Pancatanmatras - odour,savour, colour, contact, sound.

Ta, tha, da, dha, na ( Five Karmendriyas - voice, hands, feet, organs of excretion and generation.

Ta, tha, da, dha, na ( Buddhindriya (perceptive organ) - ear, skin, eyes, tongue, nose.

Pa, pha, ba, bha, ma. ( Mind, ahankara (self arrogation), buddhi (intellect) prakrti, purusa.

Ya, ra; la, va ( Raga, vidya (asu. vi.), kala, maya.'

Sa, sa, sa, ha. ( Su. Vidya, Isvara, Sada- siva, sakti.

Sixteen vowels, from a to ! .

This detail of the tattvas and the letters is based on P.T., introduction. Two principles and one letter, kṣa, is not found there.

The origin of the thirty-five tattvas from the letters of the Mālinī school in the ascending order is different from that of the above mentioned Mātṛkā. The main cause of this differentiation is their different alphabetical orders. According to the Mālinī, the origin of the principles from its letters is given below:-

Mālinī (bhinnayoni) School (Mā., IV, 15-17)

Letters. Tattvas.

Pha. Earth.

Da, au, o, aī. Water, light, air, ether.

E, ta,m am, sa, ma. { Sound, contact, colour,

{ savour, odour.

Kṣa, sa, ha, ah, sa. Five organs of action.

A, āa, aha, pa, ta. Five organs of perception.

Ra, ja, jha, tha. { Mind, ahaṅkāra, buddhi,

{ prakṛti.

Dha, da, ya, bha, va. { Puruṣa, raga, asu. vidyā,

{ Kālā Kalā niyati, mayā.

I, na, gha. Su. Vidyā, Īśvara, Sadaśiva.

Ga, kha, ka, ba, u, ū, na, {

ī, dha, ḍa, tha, īṛ, īṛ, { Śivatattva with its Śakti.

ṛ, ṛ, ṇa. {

It is to be noted that the letter 'ṇa' is not found here.

(b) The work represents itself as a class of the Āgama Sastra, the authorship of which is attributed to Siva himself. It cannot be denied that it is understood as an authority on the Trika form of Kashmir Saivism (cf. Trikasaram malinīmatam, T.A., I.). The work, as its contents point out, mentions various types of the Saiva Sadhana. The striking feature of the work, which distinguishes it from the other trika literature, is its equal emphasis on the doctrine (jñāna) and practice (Kriya). Due to this special characteristico, we can emphatically declare that the work discloses its psycho-physical nature.

The fundamental objective of the work is Siva-Yoga, Sivadvaita or Sankara Yoga (identity of the limited self with the supreme self). In the very beginning of the 1st. adhi., we learn that the sages, Narada, Samvarta, etc., inspired by Sakti, come to Kārtikeya, son of Sankara and Umā, who is the killer of Taraka, the demon, with a view to learn Siva-Yoga. The system lays much stress on the initiation (dīksā), without which the Siva-Yoga, the destination of human striving, cannot be achieved. The system has obviously stated that those, who, according to the Saiva tenets, are unified with Siva, the Infinite, never become animals again (cf. Na bhūyah pasutameti suddhe svātmani tisṭhati, Ma. I, 47).

The chief theme of the work is removal of the paśu-bhava (animal state) and the attainment of the Siva-hood. For the achievement of this end, the author of the work has followed the popular schools, the School of Knowledge (jñāna-mārga), expounded by the Upanisads and the advaita Vedanta and the School of Yoga, founded by Patanjali, and represented them in a synthesized form. The Vedanta believes that the mental discipline is a means to self-

realisation. By means of the higher centre, we can overcome the lower one. The Yoga School of Patanjali stresses the physical discipline by which the higher centre can be subdued. The Malinī school represents itself as a part of the Tantras and Saivagamas and therefore holds both the

methods respectfully and equally. According to it, full balance between the body and the mind is needful. Either of them cannot suffice for self-knowledge.

Malini Vijaya has divided the two methods, mentioned above, into three classes, viz., ānavopāya, Saktopāya and Śambhavopāya. The first and the third class correspond to the Yoga and the Jnana of the Patanjala and the Vedantin School respectively. As regards

the nature of Saktopāya, it is the combination of both, Yoga and Jnāna. It is needless to say that the three Upāyas resemble the well-known Sadhanas of the Karma-Yoga, the bhakti-yoga and the Jnana-Yoga.

In the whole work, the forte of the author is how one can rise from the gross to the subtle. The detailed explanation of the Sadadhvan (sixfold path), various dharanās (concentrations) and the pancadasī, etc., confirm the fact (mā, III, XII-XIII and II). Besides,

the author has thrown light on the very interesting topics of the Tantrika Sādhanā.

The work, as we learn from the words of Umā (Mā. I, 8), is a part of Siddhayogisvarī tantra (not available). From the text, it is also clear that the work consists of two parts, called Pūrva Malinī and Uttara Malinī. Unfortunately, the first part of the work is not available. The second part, Uttara Malinī or Malinī

Vijayottara tantra, is mainly a blend of Jnāna (philosophy)

and Kriyā (practice), which are the fundamental themes of the Siddhā and Nāmaka tantra, regarded as two sections of the Siddha Yogīśvarī.

By the close study of the Śaiva literature of Kashmir, we conclude that the Mālinī School has not enjoyed a long life due to its rigorous methods of Sādhanā.

On account of the loss of its preliminary section, Pūrva Malinī, we are not in a position to lay any remark on its significant points.

It is Abhinava Gupta, a scholar and spiritualist of the 10th Century A.D. that regards Mālinī as a principal treatise on the Trika, formulated by Vasū Gupta in his inspirational work, the Śiva Sūtras, and pays high esteem to it.

It is also a fact that the tradition of the Mālinī system could not continue after Abhinava Gupta.

No later writer of the Kashmir Śaivism has supplemented the School of Malinī.

II. A brief survey of its contents and its place in the Tantrika literature in general and the Trika literature in particular.

II. A brief survey of its contents and its place in the Tantrika literature in general and the Trika literature in particular.

(a) As regards the brief account of the fundamentals of the system, they are arranged in the twenty-three chapters called "adhikāras". Some of the adhikāras point out the subject they explain. At the very outset, the author has divided his philosophical scheme into two groups, viz., acceptable (upādeya) and avoidable (heya).

(a) As regards the brief account of the fundamentals of the system, they are arranged in the twenty-three chapters called "adhikāras". Some of the adhikāras point out the subject they explain. At the very outset, the author has divided his philosophical scheme into two groups, viz., acceptable (upādeya) and avoidable (heya).

The group of the six, i.e. Śiva, Śakti, Mantra-maheśvara, Mantresvara, Mantra and anu (vijñānākala), belongs to the upādeya class. Three impurities, called ānava, karma and māyā mala, are mentioned as heya.

The authorities on the School have conceived Śiva, the Supreme Reality, as Sakala (immanent) and niṣkala (transcendent). The first epithet implies Śakti, the free will of the lord, while the second refers to cit or consciousness. Thus Śiva or Parama Śiva, regarded as the Absolute in the Śaiva system, is a united whole of jñāna and kriyā. The doctrine of the ānava mala is connected with these two characters.

The process of creation (Sṛṣtikrama) mentioned by the school is also curious. The pure world of the pure principles (Śiva, Śakti, Sadāśiva, etc.) is created by Śiva himself. The creation of the impure universe is attributed to the eight lords, ananta, etc. or aghora, parama ghora, etc. (Mā. I, 19, cf. Suddhe dhvani Sivah kartā prokto 'nanto' site prabhuh, T.A.).

Śakti or freedom of Śiva holds an important place in the Śaiva thought. This principle is responsible

for the manifestation of the universe. No Sadhaka is

liberated unless Sakti helps him.

The system also lays down the fact that Siva,

the Infinite principle, is finitised and assumes various

grades and stages of his unlimited being. The power, by

which the unmeasured is measured, the undifferentiated is

differentiated and the infinite is compressed in the finite,

is Sakti.

The present system mentions innumerable Saktis of

Siva, among which only three, apara, parāpara and para

are primary.

The doctrine of competency and the significance

of the work. Sādhana is not restricted and reduced to only a superior

class of men. Any man of any caste and creed, whether

male or female, is equally admitted to the spiritual

realisation of the Tantrika type, provided he or she proves

himself or herself competent for the job before the reli-

gious preceptor (Guru) according to the doctrine of compe-

tenoy (adhikāritva) mentioned in Ma. IV, 6.

According to the Malini system, in the scheme of

spiritual realisation, Guru is highly stressed and he has

a wonderful role to play. Though he is a human being, he

should be regarded as an image of Siva (Ma. II, 10, VI, 29).

He ought to initiate his disciple and equip him with the

necessary materials for the difficult spiritual journey.

Carelessness in the office of Guru surely leads aspirants

to degradation and fall.

For the attainment of the final goal, the

formulas, mentioned in the Śaiva scriptures, are of very little use. They can not lead him towards the true path which can be shown by a Guru. A Sadhaka is advised to seek a preceptor of good type.

The theory of seven pramātṛs, mentioned in Mā.II, is reference to the various grades or stages of Sādhakas.

The mention of the pañcadasa, trayodasa and ekadasa vidhis throws light on the wonderful method of the Sadhana and distinguishes the school from the Trika type of Saivism. It also refers to the method of sublimation, well-known in the Tantrika literature of India.

The doctrine of the three upāyas, referred to in the 2nd. adhikāra of Mā., corresponds to the theory of the bhavas (nature), expounded by Sarvananda in his work, S.U.T.

The explanation of the five states, viz., jāgrat, svapna, suṣupta, turya and turyātīta, points out the five Saktis of Śiva, due to which he is regarded as a doer of the five actions (pañcavidhakṛtyakārī).

Doctrine of sixfold path or ṣadadhvan is another chief content of the work. The path is arranged in two groups, vācādhvan and vāhyādhvan. The constituent parts of the first division in an ascending order are mantra, pada and varṇa. The latter consists of bhuvana, tattva and kalā.

Arrangement of the Śadadhvan in the four andas, called parthiva, prākṛta, māyīya and śakta, is another peculiarity of the school.

The description of icchā, jñāna and kriyā śaktis

is speoially related to the ideal monism and throws light on psyohology.

Conoeption of Māṛkā and Malini, referred to in

Mā. III indicates the origin of letters.

References to jñāna and kriyā dīkṣā in Mā. IV

point out that the sohool has synthesized two sadhanas of

the Vajanta and the Patanjala Sohool respootively. The

synthesis of the two methods also implies that the Saiva

system of Kashmir holds mental as well as physical dis-

oipline as a means to spiritual knowledge in an equal

position.

In conneotion with purification (bhūta-buddhi),

the mention of the threefold anganyāsa, that is, apara,

parāpar and para vidhi, is a remarkable charaoter of the

work. The three kinds of the anganyāsa are speoially

meant for three olasses of Sadhakas, viz., dvaitavādin,

dvaitādvaita vādin and aṛvaitavādin (Mā. VI and notes on

it.)

Performance of various mudras, referred to in

Mā. VII confirms the fact that the physical Yoga is also

helpful to the aot of spiritualisation.

References to divergent rites in Mā. VIII are

indications of the practical Yoga or Kriyadīkṣā.

The term, ādhāra Śakti, referred to in Mā.VIII,

55, assures us that the doctrine of Ṣat Cakra was also

known to the system.

Formations of mantras by various letters and

their repetition (japa) are examples of mantra-yoga.

Besides, worship of Saktis in their concrete form in the

spokes of wheels (Cakra) is connected with the theory of diagrams (Yantra); specially known to the Tantrika Sādhanā.

The super-imposition of Sivava on a dead body in connection with the mental sacrifice (Manasa Yaga), referred to in Mā. VIII is a wonderful type of advaita-sādhanā.

Pāñcōhāda dīkṣā of Mā. 9th. is no less important in its contents. It is, in fact, a demonstration of letters (pāśa), which stand in the way of spiritual rise of Sādhakas.

Sādhaka-dīkṣā and ācārya-dīkṣā are significant topics of the work. Nobody is admitted into the class of a Sādhaka unless he proves himself a man of character before the Guru. As regards the nature of the ācārya-dīkṣā, it transforms a sādhaka to the status of a Guru.

The abhiṣeka (sprinkling of water on head) rite is associated with the dīkṣās, mentioned above. No Sādhaka or ācārya has any right to act as a sādhaka or as an ācarya unless powers are delegated to him through the abhiṣeka ceremony.

Concentrations (dhāranās) on the gross elements, pañcatanmatras, mana, buddhi, ahaṅkāra and ten senses (indriyas) expose the peculiarity of the Sādhanā the school lays down. It also discloses the fact that macrocosm and microcosm are equally important to a spiritual seeker (Ma. XII-XVI).

Two kinds of Sādhanā, lakṣyabheda and cittabheda, referred to in Mā.XII, are remarkable.

The work does not fail to mention the method of prāṅāyāma (breath-control) with its other variations as a

e means to self-control. As a matter of fact, the syatem does not attach much importance to it.

On reading much account of the Sakti principle and its different groupings in the work, its readers may not take the system as a Sivadvaita, qualified by Sakti (Sakti-visista), the author has strongly declared the worship of the self (cf. Yajedadhyatmikam lingam yatra linam caracaram (Ma. XVIII, 3) and named the philosophy as a high type of non-dualism (paramadvaita).

Mentions of various Siddhis and references to the stages of Yogis and jnanis in the work are attractive topics of the tantrika sadhanas.

"Sankranti" method, by which Yogi can enter into the living or the dead body of the other by means of his yogic siddhis, deserves to be noted in its contents.

Similarly, candrakrti or samdhanamrta is a yogic activity by which the moon can be drawn towards those who practise the method (Ma. 21st adhi.).

Suryakrti is another yogic kriya by which a sadhaka can have control over the sun.

By a brief review of the contents, we cannot hesitate to remark that the work contains philosophy and religion and its importance as a philosophic and religious work cannot be underestimated.

(b) The tantras are an epitome of the different forms of Sadhanas because they are influenced by the varied religious cults and the divergent branches of Indian philosophy. Like the Vedas, they also claim great antiquity. The students of Tantras can not miss the monotheistic philosophy of the Upanisads and the absolute

monism of Śankara in them. Some of them are charaoterised by polytheism and pantheism of the Vedic period. In spite of all these various contents of them, they strongly stress liberation as the summum bonum of human life. They have adopted different methods to meet this end.

The chief contents of them are description of the Śadadhvan, conception of Mātr̥kā for the origin of letters, explanation of the thirty-six principles and their wonderful siddhis. In view of these charaoters, we do say that the nature of the Mā. system is Tantrika.

In spite of the features that reduce it to the Tantrika level, the system is, to some extent, a bit different from it. The essential character that differentiates it from Tantras is its peculiar conception of the Absolute. Both, the Mā. system of Kashmir Śaivism and the Tantrika School, regard Śiva as absolute and transcendent.

The two terms, 'absolute' and 'transcendent' mean 'beyond relation'. But the term, 'beyond', according to the Śaiva School of the Mā., means - 'exceeding' or 'wider than the relation'. In the Tantrika School of Śaivism, the same term, 'beyond', is explained in the sense - 'having no relation at all'. The Mā. School does not deny or exclude relation. In other words, it mentions that the absolute is related to the world but has a wider sphere than that of the relation. According to this view, the absolute has relative universe in it. It is not denied. It exists in the absolute Reality but the latter is beyond it. The second view is accepted by the Tantrika monism. It says that the absolute has no relation. The Vedanta also follows this view. The relative world is a play of Māyā or a mere līlā. To this view the world is unreal.

For the further clarification of the term, 'absolute', diagrams (based on M.M.) are quoted in the following:-

I - 'A', the absolute, has excluded the 'B', a symbol of the relative world and, at the same time, is fuller than it. From the Chart, it is clear that the former (A) contains the latter (B) in it. The relative world is not excluded from it (the absolute). The Malini School of Kashmir Saivism holds this view. The system has pointed out this idea by two terms, 'Sakala' and 'Niṣkala' (Mā. I, 18), meaning 'viśvamaya' (immanent) and 'viśvo-ttīrṇa' (transcendent). Both, immanency and transcendency of the Reality, are agreeable to the Mā. School.

II - 'A', the absolute, is quite separate from the 'B', the relative world. The Tantrism and the Vedanta explain the absolute in this sense. The supreme is irrelative and remains aloof from the relativity.

As regards the nature of the supreme, the view of the Trika is similar to that of the Malini. It also regards the Reality as viśvamaya and viśvottīrṇa. The basis of this dual character of the supreme is its twofold aspect. The School has conceived Śiva, the Reality, as a united whole of two aspects, dynamic and static. The first character implies Śakti or vimarśa-rūpa Śakti, an essential nature of Śiva. As regards the second aspect, it refers to its prakāśa (universal light) or cit tattva (consciousness). The Reality is immanent due to its dynamic character. The basis of its transcendence is its static feature. In a plainer language, we can say that the Absolute, according to the school, is balanced state of Kriyā (dynamism) and jñāna (static) or vimarsa and prakāśa.

To distinguish the Malini from the Tantrika School in connection with the nature of the Supreme Reality, it is entirely essential to quote the words of Pr. Hr. in the following:-

"viśvottīrṇamātmatattvamiti tantrikaḥ.

viśvamayam......... viśvottīrṇam

viśvamayam oa iti trikāḍidarśanavidah".

Pr. Hr. Sū. 8, Comm.

From the statement, it is obvious that all of the

three schools, viz. the Tantrika, the Kaula and the Trika,

hold Śiva as the Supreme Reality but as regards its essen-

tial nature, they differ from one another. The Reality,

according to the Tantrikas, is transcendent. The Kaulas

lay emphasis on its immanence. The Trika, on which the

Malini is an authority, stresses the dual character of the

Reality. It is both, immanent as well as transcendent.

As regards the nature of the Absolute, the view

of the Malini as well as the Trika School in comparison

with that of the Tantrika and the advaita Vedānta system

is illustrated by the two diagrams, cited, above. They,

as a matter of fact, are not sufficient to make out the

correct position of the Mā. and the Trika School in con-

nection with the supreme. I deem it fit to present the

basic views of the schools by other diagrams, which, in

fact, will enable the students of the Kashmir Śaivism to

understand it in its true perspective. They will also

disclose the stages of its manifestation. They with their

particulars are given as under:-

I. A, B, the symbols of the absolute and the relative universe or Śakti, are in an equalised state. It is a united whole of the dynamic and the static aspects. The state points out the Śiva-Śakti-Sāmarasya or Samyā-avasthā (homogenous state).

II. A - absolute contains the B, the relative universe or Śakti in it. Hetrogeniety begins in this state but it is not explicit.

III. A - absolute and B-Śakti or the relative world appear linked in their separate entities. The state is technically called 'yamala' or twin.

IV. A, B and C refer to the absolute, the Śakti and the individual (the product of the A and B) respectively. The 'd' in the table points out the phenomenal universe that proceeds from the C, the limited self.

To estimate the position of the Mā School correctly, the brief review of the Trika literature, divided into three parts, Āgama, Spanda and Pratyabhijñā Śastra, is necessary.

The first and the foremost work, belonging to Agama class, is Śiva Sūtras, which, as the Kashmirian tradition mentions, are revealed through Vāsu Gupta. The work, as it seems from K.S., lays down the elementary principles of the Trika system for the first time. The work represents itself as a type of idealistic monism. The ultimate Principle, admitted by the School, is Śiva, the Absolute. The system regards it, as immanent and transcendent. The character of the work is theoretical.

The Spanda branch of Śaivism lays down the main principles of the system in a more detailed form than the

Siva Sutra, without, or hardly, entering into philosophical reasonings in their support.

The principal work belonging to this class is Spanda Karika by Kallata. The theme of the work is based on the Siva Sutras. It seems as a commentary on them.

The author of it, no doubt, admits Siva as the supreme, but significance attached to the Spanda (vibration) Sakti cannot be denied. The theoretical feature of the work can not enable us to distinguish it from the Siva Sutras.

The Pratyabhijñā (recognition) School may be regarded as the Manana or vicāra Sastra (philosophy) of the Trika. The School is founded by Siddha Somananda, most probably a pupil of Vasu Gupta.

The first work which has laid the foundation of the School is Siva drsti by Somananda who deals rationally with the doctrines, tries to support them by reasonings and refutes the views of the opponents.

The second chief work of the School is Isvara pratyabhijñā by Utpala deva. The treatise on the School deals with the fundamental principles of the Trika exhaustively and, to some extent, has superseded the Siva drsti of Somananda.

From the brief account of the principal works on the Trika philosophy, it is clear that they strengthen the philosophical aspect of it. As regards the practical side of it, they say very little. The main character that distinguishes the Malini School from the works, cited above, is its practical Yoga. It equally stresses jñāna and Kriyā or theory and practice.

The other distinctive marks of the Ma.. system

that seperate it from the other available works, such as,

Śvecchandatantra, Vijñāna Bhairava, Mātanga, Mrgendra and

Netra tantra or unknown authorship, are its doctrines of

Paňcadasu and trayodasa vidhi, etc. (Mā.II). Similarly,

the doctrine of the threefold anganyāsa is also a pecu-

liarity of the system. The apara anganyāsa is prescribed

for the Sadhakas of the dvaita class. According to it,

the body of a Sadhaka, from feet to forehead, is supposed

to be 84 fingers. In this measurement, all the tattvas

are to be realised. The parāpara vidhi is meant for the

dual plus non-dual class of Sadhakas. The body, from feet

to brahmarandhra, is considered to be 96 fingers. All the

principles are realised in this space. The para method

of the anganyāsa is specified for the Sadhakas of the

advaita class. The body of a Sadhaka, from feet to brahma-

randhra, is supposed to be 96 fingers. Twelve fingers are

to be added to this measurement. In the space of 108

fingers, Sadhakas are directed to realise all the categories

(Mā. 6th, text and notes).

Reference to the Mahāpretadhārana (meditation on

the dead body) is a specific feature of the Mā. School.

The wonderful method of the dharana (Mā. 8th, 68) illus-

trates the formula - Sarvam Sivamayam jagat.

III

Outline of the Trika Culture (Philosophy and religion)

III. Outline of the Trika Culture (Philosophy and religion)

III

Outline of the Trika Culture (Philosophy and religion)

• with a brief review of its history.

III

Outline of the Trika Culture (Philosophy and religion)

(a)

(a) -- 1. The triple thought, specially known as Trika Sasana or Sastra, is a chief branch of Kashmir Saivism and upholds, as its name indicates, three categories, viz.,

III

Outline of the Trika Culture (Philosophy and religion)

(a)

(1) Siva, all-doing and all-knowing, (2) Sakti, personal nature of the ultimate Principle and (3) anu, the individual self under the bondage of three impurities or limitations.

III

Outline of the Trika Culture (Philosophy and religion)

(a)

The three principles, mentioned above, represent basic unity, due to which, the school is called non-dual (advaita). As a matter of fact, the one fundamental unity, by means of its freedom or Svātantrya Sakti, manifests itself in the three forms in the state of creation.

III

Outline of the Trika Culture (Philosophy and religion)

(a)

The Supreme Reality, in its self-division, does not lose its essential nature and remains the absolute one.

III

Outline of the Trika Culture (Philosophy and religion)

(a)

From the psychological point of view, the three principles of the triune thought, Siva, Sakti and nara, correspond to consciousness, sub-conscious and unconsciousness respectively and refer to the three phases of Indian philosophy, viz., unity (abheda) unity in diversity (bhedābheda) and diversity (bheda).

III

Outline of the Trika Culture (Philosophy and religion)

(a)

From the Sakta point of view, the trichotomy of the system is understood as combination of three Saktis, para, parāparā and aparā or icchā, jñāna and kriyā, which also indicate abheda bhedābheda and bheda.

III

Outline of the Trika Culture (Philosophy and religion)

(a)

From another (tantrika) point of view, the Sohool represents three short vowels, a, i and u and is technically called Sadardhakramasastra (T.3.IX) or Sadardhakrama vijñāna (T.A.I). As a matter of fact, the six vowels, a, ā, i, ī, u, ū, are recognised as forms

of Anuttara (Siva or cit-Śakti) Ānanda (ānanda Śakti)

Icchā, Īśana, Unmega and Ūrmi respectively in the tantrika

school. The three vowels, a, i, u, are taken out of the

six, already mentioned. The name of the school is based

on them and they are regarded as forms of cit (Anuttara),

Icchā and Unmega (jñāna Śakti). The long vowels a, ī, ū

are representatives of ānanda Śakti, īśana (condensed form

of icchā) and Ūrmi (condensed form of jñāna).

In connection with the meanings of the term,

'Trika', the Tantrika view, which stresses the three short

vowels as a true form of the Trika, seems most agreeable to

the Mā. of all those, already mentioned. From the text of

the Mā., it is obvious that it has arranged the six vowels,

mentioned above, in three groups, called Satka, Trika and

eka, which represent a ā ī u ū, a ī u and a

va, Mā. VIII, 109).

There is one point to be noted in this connection.

The three short vowels are associated with the cit, Icchā

and jñāna, recognised as the principles of the pure

universe. The Kriyā Śakti is intentionally eliminated

from this group as it is related to the Māyā, a tattva of

the impure world. The relation of the three vowels to

the sacred universe implies their purity that Tantrikas

and the Mā. School have kept in view. Besides, their

place in the Tantrika Sadhana is no less important.

A brief account of the three principles is as

under.

I. Siva.

The supreme Reality, Siva, is conceived as a

United whole of the two attributes, consciousness (jñāna)

and Kriya (freedom). The characteristics are regarded as

two aspects of one Reality. The first aspect, called

'oit' (consciousness), represents itself as (Prakāśa

(illumination). The second aspect, regarded as 'freedom'

or 'Kriyā' represents 'Vimarsa' or the illumined. The

idea of the two aspects of Siva is referred to by Ma. I,

in other way.

The perfect balance of the Static and dynamic

aspects of Siva is experienced by 'I' which represents

Parahantā (full egoity). The I-ness of this State is

symbol of perfect unity and is free from all differentiations.

The sense of this-ness (Idam) is fully merged in

the I-ness. It is the State of supreme consciousness

(Parā Samvit) in which subconsciousness and unconsciousness

are also latent in their unmanifested forms.

II. Śakti

II. Śakti.

In the State of manifestation, the equilibrium of

bodha (consciousness) and Kriyā (freedom) is lost. The

Vimarsa aspect representing free will of the supreme Reality

is disassociated from the balanced state of Jñāna and Kriyā.

Śakti Tattva, as a matter of fact, is not an independent

unit. It is the freedom of Siva, manifested in the form

of Śakti.

'Śakti', limitation begins in the essential nature of Siva,

who was regarded as free agent, all-doer, (Omniscient and

Omnipotant). In the Śakti State, the sense of diversity

begins to emerge. The definite nature of this differen-tiation is yet not known. Śakti, no doubt, is a seed of

limitation, which has not been externalised. The State is

also experienced by the 'I'. The I-ness of the Śakti

State is different from that of the Siva State. The 'I'

of the latter is fuller than that of the former. The 'I' of the Śakti is bent towards this-ness (Idantā). At any rate, we cannot establish Śakti, as a separate entity, apart from Śiva, It is His instrument by which He delimits Himself.

From psychological point of view, Śakti is sub-conscious state of the perfectly conscious Śiva. It falls between two poles, i.e. consciousness and unconsciousness. Śakti is neither perfectly conscious nor totally unconscious. It is a means that transforms the absolutely conscious into the totally unconscious. It helps the Infinite to make Itself finite.

III. Nara (Limited Self).

Nara, technically called "anu", represents limited form of Śiva, who has abscurated His essential nature by His own free will. It is a bound state (Buddha-avasthā) of the Reality, created by Its Śakti. The equilibrium of bodha and Kriya, which represents Śiva state is totally lost in the Anu state. The Kriya aspect appears as Śakti, which again divides the bodha aspect and monifests it as Anu. As a matter of fact, Nara and Śiva are not distinct from each other (cf. Jīvah,Śivah Sivo Jīvah Sa Jīvah Kevalah Sivah. ku. T. Cha. IX-42).

Thus the one whole (Pūrṇa), appearing itself in the three forms, does not lose its essential characteristic. The one remains one. Śiva is like universal artist. His Śakti is just like a brush. The anu is a picture which the Artist draws by His brush, the Śakti. The instrument and the product corresponding to Śakti and Nara are not different from Śiva, the Universal artist. The picture, drawn by His free will, is the universe of phenomena.

The three principles, nara, sakti and siva are technically termed as 'Sthūla' (gross), 'Sūkṣma' (Subtle) and Para (Beyond subtle), respectively. The trichotomy of the system is appliocable to all the tattvas (elements) and fundamentals, conneoted with the Saiva School (of.

Sthulam suksmem param viduh (T.A.).

This threefold division is tabulated in an ascending order in the following:-

Three Principles of the Trika System.

(1) (2) (3)

(1) Nara Sakti Siva

Sthula (gross) Sūkṣma (Subtle) Para (Beyond subtle)

Objective State Subjective- Subjective State.

Objective State.

Bheda. Bhedābheda. Abheja.

(2) Thirty-six principles.

Puruṣa Prakṛti. Māyā, Kalā Siva

Mana; Raga, Asu Sakti

Ahamkāra-five Vidya Kala Sadasiva

senses of know- Niyati. Isvara

ledge, five

senses of action Su.Vidya.

• Pancatanmātras

Pancamahābhūta.

(3) Seven Measurers (Pramātrs).

Sakala Mantra Siva

Pralayākala Mantresvara Mantramesvara.

Vijñānākala

(1) (2) (3)

(4) Five states (pañca-avasthās).

Jāgarat Turya Turyātīta

Svapna Suṣupti

(5) Three Vidyās.

Aparā Parāparā Parā.

(6) Three Saktis.

Kriyā Śakti Jnāna Sakti Icchā Śakti.

(7) Three States.

Viśvamaya. Viśvottīrṇepi Viśvottīrṇa.

Viśvamayah

Viśvamayepi

Viśvottīrṇah.

(8) Three Upayas.

Ānavopāya. Saktopāya. Sambhavopaya.

(9) Five Actions.

Sṛti Nigraha Anugraha.

Sthiti

Samhāra.

(10) Three Kundalinīs.

Mayā Śakti Parā-

Kundalinī Kundalinī Kundalinī

(11) Six Ananda Bhūmis.

Nijananda Cidananda Jagadananda.

Parananda

Mahananda

Brahmananda.

(12) Five Saktis.

Icha Sakti Ananda Cid Sakti.

Jnana Sakti Sakti.

Kriya Sakti.

(13) Fifty letters.

All letters from Santha Svara All vowels except

Ka to Kṣa. R.R.Lṛ.Lṛ. Santha Svaras.

(14) Five faces.

Sadyojāta. Tatpuruṣa. Īsāna.

Vamadeva

Aghora.

(15) Five Kalās.

Nivṛtti Santa Santatita.

Pratiṣṭha

Vidya.

Before we explain Spanda and Pratyabhijñā in relation to the Trika, it is proper to say a word or two about the Siddhānta and the Pāśupata Schools of Śaivism, which, in spite of their agreement with the Trika in their externals, basically differ from it in fundamentals.

that it believes in the existence of the three basic principles, viz., Śiva, Śakti and Vindu. Śiva is said to be pure and absolute conscious. It is immutable in character and is regarded as Cidrūpa. As regards the Śakti principle, it is also conceived to be cidrūpa but it is not static. Phenomenal expansions and contractions or movements are assigned to its dynamic nature. Both, Śiva and Śakti are immaterial. Vindu, in its pure and impure form, is matter and is the material basis of the created universe.

Man, as such, is of the nature of Śiva though this nature may remain clouded or obscured until it is finally restored to its divine status.

According to the Pāśupata School, Pati (Lord), Pasu (animal) and Pāśa (bonds or fetters) are the three ultimate principles. Pati or more correctly Paśupati (Śiva) is divine. Pasu is also conceived divine by nature and is under the bondage of matter called Pāśa. When this bond is snapped it regains its divine character but not the status of Maheśvaratva or Lordship.

The chief characteristic of the school is its conception of Mukti (liberation). It admits a lower form of mukti, called Kaivalya (freedom). This is called sādhānta or Keivalya mukti when the pasu is freed from the chains of the world and from all the miseries incidental

to the worldly life. The pasu-nature still continues. Such a pasu is called niranjana, as opposed to sanjana, but it is not divine.

In the Trika system, Siva and Nara (individual self) are one. When Siva is under limitations, it becomes pasu or animal. When fetters are removed, it is again Siva (cf. Pasabaddho bhavejjivah pasamuktah sada sivah, VI Bhai). It is the Sakti of Siva, called roddhri, that veils his essential nature and he appears as a pasu.

When he regains his essential character through his own Sakti, called vikasini in this case, he becomes Siva. Thus, Sakti in this School is most important tattva. Both, pasu-bhava and Siva-bhava are dependent upon it. The School is styled as an idealistic monist.

The one appears in three forms created by its own freedom. In spite of the triple form, the one is still one.

3. The Term, 'Spanda' (Lit., known as movement), represents itself as an aspect of the Trika and exposes the secrets which are latent in the Sakti or Siva. The word "Spanda" occurs once in Ma. 18th, 5 in the sense of a vibration situated in the human heart. A Sadhaka is directed to meditate on this movement, which according to Ma. seems to mean The Supreme Principle.

Abhinava Gupta has also explained the term (Spanda) in the sense of Parama Siva or Supreme consciousness, which manifests Itself in the three forms, called Siva, Sakti and Nara, corresponding to the avyakta (non-dual) vyaktavyakta (dual plus non-dual) and vyakta or dual (of Ekasya Spandanasyaisa tridha bheda vyavasthitih. T.A. 5th.). Similarly the Spandana is also used in the sense of Anuttara "meaning the Supreme Self or Siva".

The author of S.T.S. in the 1st. Kā., has used the Spanda in the sense of flutter or movement. According to this text, Śiva Tattva is the first flutter of Parama Śiva.

It enables us to say that the Spanda is freedom (Svatantrya Śakti), regarded as an aspect of Parama Śiva. The advocates of this free will have raised it to a high status and explained the same as a separate, Spanda Śakti by writing treatises on it. As a matter of fact, its value is as an aspect in the Trika and not a separate school.

Like the Spanda the Pratyabhijñā (recognition) is not a separate school and is connected with the aspect "consciousness' of Parama Śiva. The supreme self and the individual self are identical in the state of liberation. This identity is forgotten in the creative state due to its own freedom. The recognition of the lost identity is called Pratyabhijñā.

The foundership of the Spanda is attributed to Kallata, a pupil of Vasu Gupta. The principal work containing the tenets of the aspect is 'Spanda Kārikās' by Kallata. It is a controversial point that Spanda Kārikās are not an independent work. They represent the theme of the Śiva Sūtras which are said to have been revealed to V.s.su Gupta by Śiva. As tradition mentions, they were inscribed on a rock on the Mahadeva hill, four miles far from the Nishada garden in Śrinagar in Kashmir. He taught them to his pupil, Kallata, who composed the Spanda Kārikā on them for the instruction of his own pupils.

The followers of the Spanda system hold that Śiva as a supreme Reality is neither an efficient nor a material cause. According to them, God is independent and he

creates the world merely by the force of his will. This Force or Śakti, regarded as responsible for the projection, maintenance and the destruction of the universe, is called Spanda. This Śakti is a main factor that brings an animal state as well as liberated state to Śiva. A sādhaka realising this spanda tattva can know his real nature (S.N.N1. Com. 1st Kā Ibid. III N1.Kā 16).

The authorship of the Pratyabhijñā (recognition) is ascribed to Somananda, whose main work is 'Śiva Drṛṣṭi'. The other principal treatise on it is Īśvara Pratyabhijñā by Utpaladeva, the commentator of which is Abhinava Gupta. The votaries of the aspect hold that Śiva is the fundamental Reality, which appears as a phenomenal universe. They lay emphasis on the Ābhasa (Evolution) Vāda, according to which, the world of multiplicity is evolved by Śiva, which was ideally existent in the Reality.

The main topic of the Pratyā Bhijñā aspect is an identity of the individual self and the material world with Śiva. Like the Trika thought, which mentions the unity of the three Tattvas, the aspect also admits the unity of the limited self, the Śakti and the universal self. The doctrine of the creation of the World and the relation between the individual soul and the supreme soul are the same in this aspect as they are held by the Trika School. All diversity proceeds from unity and to reach the latter one should begin from diversity. To approach this unity is the primary the system deals with. But its approach is different. The limited self and the supreme soul are indentical. The nature of the former is not separate from that of the latter. The former has totally forgotten his essential nature, owing to the three taints, i.e., āṇava, Karma and Māyā Mala. The system mentions that the lost

identity is recognised. The Anu, when it recognises its

identity with Siva, is no more animal. It becomes Siva.

The School, like the Vedanta, does not mention

that the phenomenal universe is an illusion. According to

it, the material world is a reality. The mundane world is,

in reality,(psychical life of the all-soul (Siva), projected

outwardly. The appearance (Srsti) and dissolution (Pralaya)

are said to be unmesa (opening) and 'Nimesa' (closing of

Siva). He awakens, the world, potentially latent within

Him, comes into being, when He is in the waking State, the

world of phenomena exists. When he goes to sleep the world

is withdrawn into Him and disappears. He is asleep and

the world rests, with Him as a potential magnitude till the

new day of waking comes. Thus the world, is not different

from the objectified or materialised consciousness of Siva.

Siva, according to the philosophy, is simultaneously both

cause and effect. He is quiescent and is always in perfect

repose. It is the doctrine of the Svantantrya or sovereign-

ty of God's will that imparts an impetus to the worldly

process. Thus the Sakti of Siva is also primum datum in

this school.

The principle of the Pratyabhijñā school, in short,

is that the individual self in man is Siva. This identity

of the limited self with the universal self is forgotten

owing to the nescience and delusion. When this known

identity is brought or recognised, it is Pratyabhijñā

(I.P.IA.). For example a King knows a man. Owing to

some reasons, he forgets him. The minister of the king,

presenting the man before him, says - 'This is the man whom

you already know'. The knowledge of the man to the king

is recognition. When the three taints of the limited self

disappear, it becomes aware of its Siva state like the

prince who was taken away by a cowherd and was brought up in his association. He forgot his real nature but when he recognised his princely state, he was no more a cowherd.

According to the Vedanta philosophy, the whole universe is Brahman. The appearance of the phenomenal universe is Māyā, or an illusion. The individualself (jīvatman) does not realise itself that it is Brahman.

It is deluded by Māyā. Sometimes a man mistakes a rope for a snake owing to darkness. Similarly the world is Brahman but due to Māyā it is not perceived correctly in its true perspective. The rope cannot be a snake. It is darkness that presents the reality in other form. When this misleading element is removed, the reality appears as it is. The Vedanta reaches the Reality by negation. It denies the world, which, according to it, is a false show.

From the Saiva point of view, the world is reality. It cannot be denied. The universe is Śiva. The limitedself is also Śiva. It has forgotten its true nature that He is Śiva. To misunderstand a rope as a snake is not due to the darkness. According to the Saiva Philosophy, it is forgetfulness that works out and presents the rope in the form of a snake. When the reality is recognised, there is snake.

It is the rope, which, for the time being, was forgotten and was misunderstood as a snake.

To sum up the fundamentals and dogmatics of the three, Trika, Spanda and Pratyabhijñā, it would not be out of place to mention here that the Trika Philosophy is a blend of the three ways of God-realisation. The Spanda mentions the energy of the Lord Śiva as all in all. For the realisation of this energy, an aspirant is ordered to continue his meditation on the object till the vision of that supreme bhairava comes. It is a 'Dhyāna Yoga'. By

this method all the impurities are cleared away and the a

meditator attains to eternal Bliss in the end.

The Pratyabhijñā method is different. It does

not mention any control of breath (Prāṇāyāma etc.) for the

attainment of the supreme vision of Śiva. It maintains

that the recognition of oneself as Śiva is the way to

obtain liberation. This method is philosophical and J.C.

Chatterjes calls it a "Manaṇa" or "Vicāra" Śāstra (K.S.).

The Trika does not emphasise any one method. It

equally mentions Kriyā-yoga (ānavopāya) including dhyāna-

yoga, Śaktopāya (Kriyā jñāna) and Sambhavopāya (jñāna).

The system represents itself as a compendium of the various

methods for spiritual Sādhana.

4. From the Vedic age, it appears that Śabdas or

Mantras were regarded as a chief means to self-realisation.

The spiritual efforts of the Vedic seers for God-realisation

were absolutely based on them. They, therefore, from the

earliest times, we find, have a close correspondence between

the two aspects of Brahman, i.e. Sabda brahman and Para

brahman. Sabda brahman, represented by a Vedic Mantra,

was considered to be realisation of Para brahman. This

method of Yoga, later on, came to be known as "Vāgyoga"

(Lit. unification of speech, techa, realisation of God

through speech or Sabda). We find it stated in the

traditional literature of Vaiyākaraṇas (Grammarians) of

whom Bhartṛ Hari was best representative. He has clarified

the position of Sabda and restored it to the divine status

(cf. Anādinidhanam brahma sabda tattvam pracakṣate. Vivar-

titirtha-bhāvena prakriyā jāgo yataḥ, Vā. P.). Parallel

to the Vedic line, we come to know the same truth in the

Tantrika line of culture. Here we find a very close

analysis of the structure of Sabda and the science of the

Mātrkā that came to be developed in the Tantrika School in course of time. So called letters of the alphabet are understood, in reality, as ultimate units of vocal speech.

Great Yogins applied their energy to an investigation of all these principles, which constitutes Mantras, and formulated their views in their own ways. From the study of history, we find that there were at least two methods of arrangement of letters in the alphabet current in the ancient times.

One method follows the genetic order of letters. According to this method, from the five principle centres of the articulate speech, from larynx to the lips, there arose five successive orders of both, vowels and consonants (cf. Akuha visar janiyanam kathah, etc.). This is the normal order, specially based on the ārṣa laryngeal system, in vogue today.

But there appears to have been another secret order, in which, the alphabet begins with ‘na’ and ends with ‘pha’. This peculiar arrangement is favoured by so called Mā. School, such as, distinguished from the other Mātrkā School. It seems that it is a very great spiritual significance.

The Vedic method of Sādhana, as we see, is intimately related to the Mantras, formed by the units of syllables. This line of Sadhana is still continuing in the Tantrika Cult.

Besides, the great spiritualists of the Tantrika period have found out the other method of Sādhana, called Varnayoga, as distinguished from the Mantrayoga. They have proved the fact by their personal experience. Meditation or concentration on a certain phone yields the fruit, similar to that of the Mantra-Yoga.

The reoitation of an individual letter (Varna) is no less important than that of the Mantras. The ultimate goal, according to both, Varna-yoga and Mantra-yoga, is equal.

The Tantrika approach to the unity through the.Varnas is

shorter than that of the Vedic School through the Mantras but both are logically and psychologically based on sound principles. The former, in comparison with the latter, is simple and does not require the rich materials the latter needs. Moreover, the Tantrika way of self-realisation through this method has no restriction. Any man

of any class is admitted to the Sādhana of this culture. In this respect, the rāis of the Tantrika cult are more broad-minded and generous than those belonging to the Vedic School. The Vedic Sādhana, in short, is meant for men of a special class.

Mantras, as we learn from the Vedas are arranged in groups. The seers have assigned them to particular deities. Likewise, the scholars of the Tantrika system have arranged the letters of the alphabet into two groups, vowels and consonants, technically called "Vīja" and "Yoni" which represent one deity, Śiva, in his two aspects, viz., Śiva and Śakti. This monistic trend, as opposed to that of polytheism, found in the early history of the Vedas, is a peculiarity of the Tantrika School.

Ascription of the two-fold letter to Śiva and Śakti has affected the Śaiva and the Śākta cult, which, in this respect, are mutually related to each other. The Śiva principle is oidrūpa and static. The Śakti is regarded as dynamic and is said to be part and parcel of Śiva. The equalised state of the static and the dynamic aspect makes Parama Śiva, understood as tattvatīta or Yoza, both, vowels and consonants, are representations of the Śiva and Śakti principles. Varna-Yoga and Vyanjana-Yoga, is, in fact, a symbol of Saiva Yoga in its two aspects, Śiva and Śakti. Śaiva Yoga, itself with its

symbolic form, is the main theme of the Saiva and Sakta Tantras in general.

From the historical point of view, the progressive development of the Saiva and the Sakta cult is briefly mentioned. As regards the development of Kashmir Saivism

it seems a fact that it has added one more principle, called 'jiva' or 'anu' to the twin (Siva and Sakti), already developed in the Tantrika culture of India and named it as 'Trika'. The third principle, 'anu', is understood as a joint product of Siva and Sakti, regarded as father and mother, in the form of a son.

The three principles of the system, as a matter of fact, represent basic unity and refer to the doctrine of oneness (cf. Ekohem vahuh syam) of the Vedic culture. The system specially points the doctrine of evolution and explains it how one becomes many (cf. Ekam vastu vividha bhutam etc. P.T.).

The first work, containing the elementary principles of the system is Siva Sutra, revealed to Vasu Gupta, a Kashmirian sage, through Siva, a Siddha. The time of Vasu Gupta's flourish, stated by R.G. Bhandarakara and Dr. Sudhendu Kumar Das in their works, 'V.S. M.R.' and 'S'

respectively, is the 9th century A.D. The non-dual nature of the system, mentioned in the work, reduces the phenomenal universe to the fundamental unity which is characterised as 'Caitanyamatma', S. Sec., 1st. Sec. The occasional references to the letters, representing Siva and Sakti are also found in the work. Its value is a representation of the Trika tenets in brief, is, no doubt, remarkable.

Kallata and Somananda, two pupils of Vasu Gupta, continued the tradition of the Trika system by their two respective works, Spandakarika and Siva drsti. The first work, as we have already mentioned, is reproduction of the

same theme we find in the Śiva Sūtras. The second work,

as its name signifies, deals with the Śaiva philosophy.

Throughout the work, the author stresses the idealistic

monism of the school. The author favours the theory of

evolution (abhasavada) and explains how multiplicity begins

from unity (cf. Yogīva nirupādānamartha jatam prokāsayet

s. dr.). The work, directly or indirectly, is related to

the Trika School and lays down the foundation of the Pratyabhijñā.

The contributions of Utpaladeva, the disciple of

Somananda, to the triple thought are very great. He

adopted the same three principles and explained them on

the basis of pratyabhijñā (recognition). He lays much

emphasis on the forgetfulness of Śiva that puts him under

limitations. The recognition of this state is, according

to him, liberation which can be achieved by means of jñāna

(philosophy).

Another chief contributions to the system are the

works of Abhinava Gupta. Tantraloka in 32 chapters, called

āhnika, entirely deals with Śaivism of Kashmir. The work

itself is a commentary on Mālinī. The author of T.A.,

though accepts the views of his predecessors but his pre-

ference is to that of Ma. which he calls 'Śriptīrva Śastra'.

He seems to explain the fundamentals of the Mātrka School

but in support of his views, he often quotes Mālinī.

The method of the Varṇa-Yoga, as we have seen it,

is chiefly related to the letters of two types, vowels and

consonants. The order of the alphabet, in which vowels

and consonants are commingled, is also associated with

the Varna-Yogu and has its own significance. This order

is favoured by the Mā. School and it refers to the perfect

unity. The system does not accept the two-fold division

of letters and their assignment to Śiva and Śakti. The

Mātrkā system reaches the basic unity through duality.

But the system approaches the unity through unity. As

Śiva and Śakti are basically one, similarly their repre-

sentatives, vowels and consonants are also one.

The exponents of the Malinī system have gone to

the extreme. They are not prepared to accept difference

between vowels and consonants, representing Śiva and Śakti,

and therefore they have commingled them in support of their

view.

This is a new approach to the Supreme Unity.

For the first time, we have seen it in the system. All

letters are equal and refer to the Malinī Śakti behind which

the transcendent Śiva exists.

Apart from this distinctive feature of the Ma-

school, the other characteristic of the system is its prac-

tical Yoga. The Malinī culture has understood theory

and practice or philosophy and religion as two aspects of

one thing. Theory without inner experience can not live

long. Religion without the theoretical support is lame.

In the system, both, jñāna and practice, go side by side.

In the process of spiritualisation, according to

the Tantrika Sādhanā, there are three states, viz., puri-

ficatory, illuminant and unifying, related to the three

bodies of an aspirant, Māyīa, Śakta and Vāindava. The

first state implies the bhūta Suddhi which results in the

removal of the Māyīa body. The second state points out

the jñānodayā (the state of illumination or sthiti). It

is not possible unless the Śākta body is formed. The

text stresses the utility of the bhinna yoni Malinī for

the formation of this deha (Ma. III, 36) which is trans-

-formed into the Vaindava body.

As regards the literature of the Ma. system, we have got only three works, Malinivijayottara tantra, Tantraloka and Malinivijaya vartika by Abhinava Gupta. T.A. mainly deals with the Matrka School but occasional references to the Malini are not missing. The third work is a commentary on Malini V1. and seems incomplete. It has dealt with a few fundamentals of the system in a very difficult language. The only source that enables us to expose the nature of the system is the text of the Malini V1.

To say anything on the correct position of the School is very difficult. The system is intimately related to Purva Malini (preliminary section of the work), Siddhayogisvari, Siddha and Namaka tantra, which are not available at present.

(b) -- 1. It is the spontaneous and innate tendency of human mind that it attempts to find out the solution of the mystery of the universe after the task of meeting the immediate necessities of life. We must regard this inward march of human mind as the origin of philosophy. The human understanding, in its solitude, wants to find an explanation of the phenomenal multiplicity and variety. It desires to know whether this visible plurality can be traced to the original unity and whether this seeming variety is unreal. It tries to ponder over the cause of the present disorder and disconnectedness behind which the perfect harmony exists. This search of human reason for some common ground or fundamental unity, where all diversities return and where all whys are stopped, is a true aim of philosophy. The nature of this common ground, as Sastras describe, is

eternal and whence fall is never possible (Cf. Yadgatvā na nivartante taddhāra paramam mama. Bha. Gī.) When a man reaches the Absolute Unity, he feels that all his faculties have attained their richest fruition. In this perfect state, nothing remains unknown to him. By the knowledge of the Infinity everything becomes known to him (cf. Yasmin vijñāte Sarvamidam vijnā̄tam bhavati, Cha. U. Chap. VI). It is a state of the perfect Homogeniety where no heterogeniety remains. The Bhagvat Gita has explained this state as follows:-

"Yam Labdhvā cāparam lābham manyate nādhikam tatah". VI, 22 (Attaining which nothing in this universe seems to be better).

It is the function of philosophy that it discloses the inner vision of a man and brings the direct experience of the Absolute which pervades his whole system with the unspeakable joy. It is the intuitive experience of the Absolute that we are enabled to have a correct estimate of philosophy.. All human reasonings should continue until the final goal, the perfect synthesis is reached. The real value of philosophy lies in the attainment of the absolutely homogenous Reality.

There is a considerable difference between the conception of philosophy as it is understood by the Indian systems of philosophy on the one hand and as it is taken to be by the Western Philosophers on the other. Although we note important points of similarity between the philosophical discussions of the Western thinkers and the Indian systems of philosophy still we cannot ignore the fundamental distinction between them. Philosophy, in the West, in the words of Dr. Nalini Kanta Brahma in his work P.H.S., is the "Thinking consideration of things." It is the rational

explanation of the universe as a whole. Thus, in the West,

Philosophy is something purely intellectual. It is like

the other subjects of study and bears no special importance.

The transcendent merit and the independent character of

philosophy which the six schools of the Indian philosophical

systems emphasise are not recognised in the West. In the

East, Philosophy is taken as summum bonum of life. It is

understood as be-all and end-all of life in India. It is

hardly anything more than an intellectual pastime in the

West. In this connection the words of Sir Radha Krishnan

are remarkable - "In many other countries of the world,

reflection on the nature of existence is a luxury of life.

The serious moments are given to action, while the pursuit

of philosophy comes up as parenthesis. In the West, even

in the hey-day of its youth as in the times of Plato and

Aristotle, it leaned for support on some other study as

Politics or Ethics - In India, philosophy stood on its

own legs, and all other studies looked to it for inspiration

and support." I.P. Vol.I.

The Indian mind has regarded philosophy as one of

the chiefest means that solve the richest problem of sal-

vation considered as the ultimate good of human life. It

relieves men of the miseries of life and bestows on him the

indescribable bliss. A man, seeking emancipation from the

fearful bondage, occupies himself with the study of philoso-

phy. The intellectual discussions available in the Indian

Philosophy are not merely intended to supply the needs of

intellect. They are meant to serve the ultimate and funda-

mental need of human life, viz., The need of liberation.

In India, philosophy originates when a man feels a need of

emancipation, when he desires something more than the objects

of the ordinary interest. Thus the Hindu philosophy does

not find its origin in the love of wisdom or in the desire

to know something (Jijñāsā). It comes into being when a

man desires for protection from the wordly bonds. In the

West, philosophy means to achieve wisdom for its own sake

and not for any practical purpose. The theoretical charac-

ter of philosophy has got much emphasis and its practical

aspect has been thrown behind there. The case, in India,

is different. The theory has been subordinated to the

practice. It is the practical aspect of philosophy that

matters much in India. Practice has a full domination over

theory. Thus theory and practice, or philosophy and re-

ligion have kept pace with each other. In most cases re-

ligion has preceded philosophy. In India, as a matter of

fact, philosophy is founded on religion, faith and intuitive

experience. Indian thinkers neither advocate actless wis-

dom nor support wisdomless acts. They are equally attached

to action and contemplation. They are active first and then

contemplative. Individual rsis first of all, have got

vision of the Absolute by their intuitive experience.

Later on, the same experience is philosophically discussed

and its value is determined for the ordinary people. In

India, the philosophies which are not based on the intuitive

experience or faith, have got no long life. We should also

bear the fact in mind that in some cases, religious exper-

ience comes after ratiocination (vicāra) which is supposed

to be the function of philosophy. In the Vedanta; for

example, we find that intuition (darsana) is supposed to

come after meditation (Nididhyāsana) which again follows

ratiocination (Manana). It does not matter much whether

religious experience or intuition comes first and ratio-

oination takes place after it, or meditation falls first

and intuition is its fruition. The fact, which we have

to emphasise in this connection, is the interrelation of

religion and philosophy. In India, theory and practice

are interwoven in every school or philosophy. They are never divorced from each other in the six systems of the Indian Philosophy.

As a matter of fact, reason and intuition are not two separate things. They are regarded as two aspects of one attempt or approach. The ultimate goal of these two oriteria is one, viz., Salvation. From this point of view, the aim of the Nyaya and Vaisesika, of the Sankhya and the Yoga, of the Vedanta and Mimamsa, of the Buddhist and the Jain, is the same, i.e., the attainment of the Highest and complete emancipation from all miseries. It is very difficult to state that the Vedanta and the Sankhya are philosophies and not religions. In reality, theory and practice are mixed in the six system of philosophy. Undoubtedly, in India, philosophy and religion are but theoretical and practical aspects of one attempt at realising the final end of life. Thus reason and faith or philosophy and religion should be regarded as two oriteria of the Highest truth.

2. According to Abhinava Gupta, philosophy or jnana is that by which the knowledge of the fundamental Unity or absolute whole (Purna Prathatmaka) is obtained. This jnana is said to be of two kinds, that is, bauddha (related to buddhi or intellect) and paurusa (related to Purusa or spirit). Both intellectual and spiritual jñana are required for the supreme goal in the saiva philosophy. Either of them will not suffice.

Similarly the Ajñāna (Ignorance) has also two kinds paurusa ajñāna and baudha ajñāna. By the paurusa ajñāna, we mean anava mala, which is intimately associated with Anu or individual self. For its destruction, Saiva philosophy stresses Diksa. Suppose this ajñana is

destroyed by Dīkṣā and the anu is purified but Bauddha' ajñāna remains in its active state, shall we get liberation? This question is answered by T.A. in the 1st.A. The des- truction of Pauruṣa Ajnana certainly brings freedom (mokṣa) after the fall of this physical body. In life-time we can not experience the state of liberation, because the bauddha ajñāna exists and stands in the way of the true self- realisation. Intellectually we do not know whether we are spiritualised or not. Thus for the attainment of Jīvan Mukti, the removal of the bauddha ajñāna is indispensable.

As the disappearance of bauddha ajñāna is essen- tial for the realisation of Jīvan Mukti, similarly the deli- verance from pauruṣa Ajñāna is highly essential for the attainment of supreme liberation according to Saiva school of thought. Suppose, we are elevated intellectually and spiritualised by the study of holy scriptures but our pauruṣa mala or āṇava taint remains in its active state, shall we have supreme state as it is acceptable to the Saiva School? According to the school of the Vedanta, liberation is based on bauddha jñana on which it lays much emphasis. From the Tantrika point of view, it is a mere freedom or vijñāna kaivalya and not supreme state which can be obtained after the destruction of pauruṣa ajñāna.

From whatever is stated above, it has to be noted that pauruṣa jñāna and bauddha jñāna are interrelated. A mere removal of pauruṣa ajñāna by pauruṣa jñāna will not bring jīvan mukti. Similarly the destruction of bauddha ajñāna by bauddha jñāna cannot achieve supreme state.

3. The system equally stresses jñāna (philosophy) and kriyā (practice) as means to self-realisation. About the meanings of the term 'jñāna', we are sure that it meansratiocination (vicāra) or meditation (manana). But the

term kriya is perplexing and is understood differently.

The term, according to the Gītā, means desireless acts.

The Mīmāmsā School of Jaimini, by Kriyā, takes sacrificial

actions (yajña). The yoga school of Patanjali explains

the term in the sense of physical and physiological acti-

vities of human body. The founder of the school has chief-

ly applied the term in the sense of the inner or spiritual

experience which is intimately related to the Kriyā dīkṣā

or pauruṣa dīkṣā (spiritual initiation). From the

occasional references to the physical yoga, it is manifest

that the school also favours the yogic method of Sādhanā.

From the various doctrines mentioned in the

following pages, we are sure to believe that they are not

mere formulas. Their deep spiritual significance cannot

be ignored. The philosophical illustrations of the system

are entirely related to the inner experience.

(I) Philosophy of seven pramātrs mainly points out seven grades of Sādhakas according to their spiritual

capacity. These stages, viz., Sakala, pralayakala,

vijñānakala, mantra, mantresvara, mantramahesvara and

Śiva, as a matter of fact, are direct references to the

gradual spiritualisation of aspirants.

Of these seven Pramātrs, the Sakala is the lowest

experiencer which represents a symbol of complete materia-

lity and diversity. The Pramatā of this class remains in-

volved in the three impurities, i.e., ānava, karma and

māyīya. It is the stage of uncurbed diversity.

The Pralayakala Pramātr has the same qualities,

which are found in the Sakala, except one Karmanala. This

experiencer also has no possibility of deliverance until the

dissolution takes place.

The Vijñānākala is the third state in the ascent to the supreme Pramātr, Śiva, into which for the first time, the idea of the subjective unity begins to peep and which is far superior to the states, already mentioned. Only ānava Mala (innate ignorance) dominates it, while the other two taints come to an end. As a matter of fact, it is an intermediate state of duality and non-duality (dvaita-dvaita). The Pramātr is said to be between the two tattvas, i.e., pure and impure (Mayordhvaṁ Suddha vidyādhah).

The Mantra Pramātr is a bit better than the Vijñānākala. The tendency of this Pramātr is more inward than that available in the preceding Pramātr. The ānava mala, which abounds in the Vijñānākala, begins to proceed towards destruction. The idea of perfect unity appears in its wavering state, that is, sometimes, it appears while at others it disappears. The full balanced trance (Nirvikalpa Samādhi) of Yoga, which is experienced in the next higher Pramātā is yet very far.

In the Mantresvara state, the derilement ānava is in the position of being destroyed (dhvaṁsamāna). The Sadhaka of this state begins to realise the subjective unity which pervades the whole universe including him. But perfect oneness has not yet got hold of his inner being. His mind is more bent on the subject than that in the Mantra state.

In the Mantrameśvara state, the Ānava Mala is destroyed (Dhvastā). It is a perfect state of the mental balance from which all thoughts of differentiation begin to disappear. The Sadhaka at this stage does not find any divergence between his self and the self of the universe. It is a high Yogic trance from which a fall is rarely expected. We can technically term it as a Turīya state.

No doubt there is a oneness of the subject and object in it but the supreme oneness or the idea of the impersonal God which has been desoribed as beyond all human approaches and which has been designated as 'pure' or 'Turiyatita' is yet to be obtainable.

The Siva state is the last one in which the ascend-ing effort of the lower Pramatrs stops. On the one hand, it is a starting point and on the other, it is a destination also. The supreme principle begins his downward march and the phenomenal universe is manifested. It is called Sansara or jagat. When the same High Reality begins to ascend, the manifested world is withdrawn into it. It is called dissolution or Pralaya. For Its independent des-cent and ascent, the Svatantrya Sakti or free will of It is responsible. No foreign element or stimulus is needed for this twofold process as it happens by its own free will.

Thus this will or Iccha Sakti of the Lord is an instrument in the evolution of the universe of Phenomena in the scrip-ture 'Samudradi jagat krtsnam parivarta yatochaya".

The Siva state is really ever-existent and ever-blessed, and supreme oneness prevails in it. It is a pure Advaita or 'Paramadvaita'. According to this State the separate experiences of 'you' and 'I' disappear. There is no more the idea of Siva, Sakti and Nara. The only ex-perience that emerges from this State is "I am all". The name and form owing to which the ever-blessed one experien-ces itself as many are removed. The only thought that revives in this state is 'I am Siva and I exist everywhere'.

'Myself is Siva'. Saiva philosophers call it Atma-Linga or Saiva-linga which is said to be worshipped. It must be stated in this connection that the Phallus worship preva-lent among the Hindus at present is a mere symbol of this

supreme Śaiva State.

Dr. K.C.Pandey has mentioned eight pramātrs in

his work "A.H.P.S." page 184-5. According to Mā., the

pramātrs are seven and the doctrine of pancāḍāsa vidhi is

based on them.

(II) It is not out of place to mention the three

popular Liṅgas spécially referred to by the advocates of

the Kashmir Śaivism to be worshipped for the self reali-

sation.

The first Liṅga called 'Apara Liṅga' or 'Vyakta

Liṅga' is a symbol of an exoteric Sādhana (Bahiraṅga Sādhanā)

in which external objects are emphasised to be worshipped.

This liṅga is 'meant for the Sādhakas who are beginners.

It is an elementary stage according to which, emphasis has

been laid on the object-factor. The process of this Vyakta

Liṅga, prescribed for beginners, correspond to the well-

known āṇavapāya, one of the three means mentioned for the

realisation of the self in Śaivism. The worship of the

'Apara Liṅga' implies the duality which has got hold of

spiritual seekers. In this stage subject and object are

understood as two separate entities.

2. The second Liṅga is termed as 'Vyakta-vyākta' or

'Parāpara Liṅga' and corresponds to the Śāktopāya prescribed

for the Sādhakas of Śakti State. The state refers to the

unity-in-diversity. The distinctions between the subject

and object begin to disappear. This Liṅga is superior to

the previous one. From this state, the esoteric (Antarāṅga)

Sādhanā, which is specially associated with the spiritual

realisation, begins.

3. The third liṅga designated as 'avyakta' or

'Para Liṅga' is connected with the Sambhavopāya', mentioned

for the highest aspirants. In this state all diversities come to an end. The subjective unity emerges out. It is the state of perfect harmony where supreme Reality predominates.

(III) So far as the philosophy of the work is concerned., seven ways (Vidhi), connected with the above mentioned seven classes of the experiencers, are given a special importance in order to approach the highest Reality. The first and the lowest way, i.e., Pancadása Vidhi, is prescribed for the Sakala Pramātr who is totally involved in the three impurities and who represents the worst possible form of the Pramātr. According to the Pancadasa Vidhi, seven Pramātrs with their seven Śaktis begin their practice on the object, which is technically called a Svarupa or form. This dharana or Pancadasa Vidhi is meant for materialistic type, full of Sadhakas of the three Malas and revolving round matter.

The second way, Trayodaśa Vidhi is said to be useful for the Pralayākalas, who with the other five Pramatrs and their Śaktis begin to meditate on the object, which, in this case, is Sakala Pramātr with his Śakti. After the Pancadaśa Vidhi, the Sakala Pramātr with his Śakti loses his personal entity as a Pramātr and assumes the form of an object or Svarupa in the Trayodaśavidhi. The name of this way is the thirteenfold method or trayodaśa Vidhi as it consists of six experiencers, viz., from Pralayakala to Śiva in ascending order with their six Śaktis and one object.

The third way, called the 'Ekadasevidhi', means the five measurers with their five Śaktis and one Svarupa (Pralayākala with his Śakti) and represents the formation of the elevenfold method.

In Navavidhi the Vijñānākala with his Śakti becomes a Svarūpa and the other four Pramātrs with their Śaktis remain as experiencers. All the four Pramātrs of this class belong to the pure creation of the five pure principles, i.e., Suddha Vidyā Īśvara Sada Śiva, Śakti and Śiva.

According to the Saptavidhi, Mantra Pramātr with his Śakti becomes a Svarūpa. The remaining three Pramātrs with their Śaktis appear as experiencers.

In the Pancaavidhi Mantramaheśvara and Śiva with their respective Śaktis are experiencers and the Mantr-eśvara with his Śakti remains a Svarūpa.

In the trividhi Śiva, with his Śakti is experiencer The Mantramaheśvara with his Śakti becomes Svarūpa. The framing of these seven doctrines is reasonable because they are useful for men of various temperaments.

(IV)

The philosophy of the five states, ascribed to the supreme Reality, is not less important. These states are also connected with the five faces and the five functions of the Lord Śiva. As a matter of fact, Śiva in his essential character, is unity and represents supreme consciousness.

The five states are the variations of the Reality and represent its five Śaktis owing to which the former appears as many in its Saṃsāridasā (creation). We should remember that the fundamental principle of the system is basically one and remains so in all its states which are mere aspects or grades of the same.

The individual selves, anus or pudgalas, as they are styled by the exponents of the Philosophy, are not different from Śiva, who is bounded by his own mysterious Māyā Śakti. It is a Saṃsāri State or Siva, philosophically termed as Jagrat āvasthā or waking state. All the limited selves of the creation are in the

waking state. Objector-factor predominates here (Cf. Moya-

bhumiriyem mukhyā, T.A.).

The second state is Svapna avasthā or dreaming

state. Practically it is the same state which a man

experiences in a dream. The idea of the object which

primarily prevails in the waking state begins to come

to an end. The Sadhaka, in this state, experiences the

subjective idea, but it's appearance is just like a dream.

In all respects the state is a bit better than the preceding

one. It is a representation of manabhumī (State of measure).

The third state is Suṣupta avasthā or dreamless

sleep. The Sadhaka, in the state, is disconnected from

the impure crestion of materiality though at the same time

the pure realm is still out of his reach. The approach

towards self-realisation starts from this state. The

vision of the inner spirituality begins to dawn. The

state is technically called pramātrbhūmi.

The fourth state or turīya-avasthā represents the

pure creation. The objective plurality disappears. The

subjective domination is a distinctive characteristic of

the state. T.A. calls it pramābhumi.

The fifth is termed as 'Turiyatita' in which the

supreme consciousness or transcendent (Niṣprapañca) Śiva

is experienced. Malini has numed it 'Sarvatita' or the

state beyond all, the knowledge of which is said to be the

cause of liberation (Sarvatiṭaḥ Sivojñeyo Yam Viditvā

Vimucyate). These five states are named variously and

elaborately mentioned in the Ma. Adhi. II.

(V) The Trika system lays much emphasis on the

'Ātman'. According to the followers of the Saiva thought,

all that is found in the macrocosm, should be realised in

the microcosm. For the realisation of the sixfold road (Ṣadadhvā) and

ways 'Apara', 'Parāpara' and 'Para' which represent three

olasses of Sadhakas(dvaita, dvaitādvaita, advaita) respec-

tively.

According to the Apara method, the body of the

Sadhake, from his feet to the forehead, is supposed to be

eighty-four fingers and all the tattvas of the sixfold road

are said to be realised in the space above mentioned. The

method is meant for the Dvaitists.

In the Parāpara method, which is applied to the

followers of Dvaitādvaita, the human body, from the feet to

Brahma Randhra is thought to be of 96 fingers and all the

tattvas are deemed to be existing in that space.

The Para method is the best types of monism. The

human Microcosm, accordina to it, from feet to Brahma

Randhra, should be supposed to be of 96 fingers upto Brahma

Randhra, and beyond it twelve fingers more should be added

to this measure and thus the whole measurement is 108

fingers. The method signifies that the supreme Reality

is equally prevading the microcosm and macrocosm. (For

detail see notes on the 6th adhi.)

(VI) The mention of the various dhāranas (concen-

trations) on the phenomenal objects proves that the Saiva

philosophy does not neglect even the meanest thing of the

universe. The followers of the School regard everything as

a form of Siva and therefore they prescribe dhārana even on

the Phallus (Linga) ideally which is by no means agreeable

to the civilised class of thinkers. According to popular

belief, everything of the World, whether it is conscious or

unconscious, is identical with Śiva. They deny nothing.

they have deified all the objects of the world. This idea of the deification is a dominant factor in the mention of the various dhāranās.

(VII) The Ānavopāya (l.lt. related to anu or individualized) emphasizes the physical efforts to be made by the Prajñats of the Sakalavastha or materialised state for salvation).

The Sāktopāya is a combination of physical as well as mental efforts and represents dvaitādaita state.

The Sambhavopāya consists of the mental efforts and is exclusively meant for those who are spiritually awakened by their preceptors and think the universe to be Sivamaya (full of Siva).

(VIII). As regards the projection of physical universe, the Trika School holds that the universal consciousness (Cit) is the sole independent cause of it. The qualities, such as, 'Sarvakrttva' (all-doer ship) Sarvajñatva (all knowership) etc. are attributed to all pervading principle. It is a unique and singular characteristic of Indian Philosophy that it has reduced the whole phenomenal show of the material world into one ultimate Reality, which is all consciousness (Cit). The view of the modern philosophers that the universe is a creation of the mind is not accepted by the founders of the Trika system. According to them, the mind is not different from consciousness (Cit) which has descended from its essential nature (Citānāpada) and has passed into a stage of limitation. This universal consciousness has two aspects, Prakasa and Vimarśa. This 'Prakasa' aspect in its gradual manifestation from its essential nature, comes down and appears as pasu who in his gradual ascent is transformd to sivahood. The doctrine of seven Pramats is based on this gradual ascent.

(IX). The will of Siva is regarded as 'Svātantrya Sakti' or free will, to which, the causality of the apparent phenomena is ascribed. According to the Tantrika theory of creation, the projection (Srsti), stability (Sthiti) and destruction (Samhāra) of the universe rely on this free will of the All-controlling - Reality.

of which the world is a mere sport, has been admitted absolute and transcendental. It is the divine will that creates a desire for enjoyment in the limited self (Vijñāna Kevala), who is not different from Siva Himself. Thus the World is a ground created by Him through His free will or sportive nature.

In this connection, a similar statement of Dr. Radhakrishnan who does not accept Karman and Prakrti as prompting cause and material cause respectively and supports the will of the Lord for the creation of the Universe, is quoted below:-

"The existence of a prompting cause, like Karman, or material cause like Prakrti, for the creation of the World is not admitted. Nor is Māyā the principle which creates illusory forms. God is absolutely independent and creates all that exists by the mere force of His Will". I.P. Vol.II.

(X) The philosophic point, on which Vedantin and Saiva philosophers equally lay much stress, is the doctrine of Saktipāta or divine grace. In this connection the Upanisads, which are the monuments of Indian philosophic thinking have the following estimate of the same.

Nayanātmā Pravācanena labhyo na medhaya na Vahunam Srutena yamevaisa Vrnuute tena Labhyas Tasyais Viśrnute Svām Tanum.

All efforts of an aspirant for the self reali-

sation are useless unless Śakti descends and delivers him

from his earthly life. The intuitive vision, which has a

tremendous importance in the school, is the chief factor or

spiritual uplift. Tantraloka has classified it under three

heads, viz. Manda, Tivra and Tivratara. Malini has also

mentioned that the Sadhaka under tivratarā Śakti Pāta dies

at once and becomes Śiva. Besides, Malini ordinarily

mentions the marks of those who are united with the Rudra

Śakti.

(XI) The conception of the absolute, admitted

by the Trika School, basically differs from that of the

advaita Vedanta. From the Trika point of view, it is a

united whole of two aspects, called static and dynamic.

The latter chiefly represents freedom or Svātantrya

Śakti of the absolute. The absolute of the Vedanta

consists of static aspect, totally free from dynamism.

This freedom should not be regarded as a separate sub-

stance from the absolute. This dynamism is inseparable,

in its quiescent state, from the absolute. Most of the

Saiva Scholars, on this basis, have attributed to it the

qualities, similar to those of the absolute. The dynamism

of the absolute evolves itself in five grades, called five

Śaktis, viz., cit, ānanda, icchā, jñāna and kriyā. The

doctrine of the five functions, i.e., projection, stabi-

lity, destruction, grace and concealment, is intimately

associated with the five Śaktis, due to which Śiva is

held as Pañcavidha Krtyākarin. The Āgamic theory of

the five faces, assigned to Śiva, is deeply connected with

the dynamism of the absolute, which evolves itself in the

five states in its creative movement.

One more wonderful characteristic that dis-

-tinguishes it from the Vedantic absolute is its supreme exoity (Parśhantā). It is also based on the theory of movement or dynamism. In the Vedanta, perfect exoity (parāhentā), in any case, is not attributed to the Supreme Reality, the Brahman because the dynamism is not accepted by the system.

(XII) The theory of becoming or the doctrine of Manifestation, recognised by the Trika, is connected with the two modes, being and becoming, of the Supreme Reality, Parama Śiva. The manifestation of the phenomenal universe, from the Trika point of view, is but an expression of the ideas, or more correctly, the experience, of Parama Siva, a united whole of being and becoming, technically understood as prakāsa (illuminating aspect) and vimarsa (the illumined). The apparent multiplicity of the phenomenal universe is a developed form of the becoming aspect (vimarśa), intrinsically related to the absolute, Parama Śiva. This process of manifestation is technically called Ābhasa (Lit. shining out), as opposed to the Vivarta (Lit. whirling) of the advaita Vedanta. In other words, the term (vivarta) means "appearing in diverse forms". The only difference between the two may be stated as follows:-

According to the founders of the Vivarta, the appearances are mere names and forms (Nāma rūpamātra) and can under no circumstances be regarded as real. From the Vedantic point of view, they are quite different from the Supreme Brahma, regarded as consciousness. They are the production of Māya or illusion, recognised as inscrutable in the School. Moreover, the position of māya in the School is peculiar. It is neither existent nor non-existent. The School of the advaita Vedanta regards it as Sadāsadānirvācanīya. It is held as a mere adjunct

(upādhi). It is both, unconscious and unreal because it has no relation to the Brahman, regarded as conscious (cit svarūpa) and real. The world of names and forms, produced by māyā, from the Vedantic point of view, is false and unconscious (jada).

The position of the parin̄amavād in also differs from the Vedanta. The Sānkbya School holds that the world is real because it is the creation of prakrti, regarded eternal. But as regards the nature of prakrti, it is said to be material (jada). From the point of view of Sānkbya, the world is simultaneously real and acit (jada).

From the Trika point of view, the world is both, real as well as conscious (cit). It is the creation of Sakti, regarded conscious and real. Besides, the justification of the abhāsa vād in is that the world was already existent in Siva in its embryonic form. (Cf. Vartamanā vabhāsanāma vabhāsanāma. Antah sthitavastumeva ghatate vohirotmanā, I. Pr. 32). The view of Pr. Hr. is also similar to that mentioned above in connection with the Abhasavada. The author of the work has used the term ‘unmilana’ for abhasa or shining out. The commentator has explained the term as under:-

Unmilanam avasthitāyaiva prakatikaranam.

(XIII) The conception of the suddhavan or six-fold road, from the Tantrika point of view, is regarded an obstruction to self-knowledge (ādhva vandhāsya karanam). As regards its nature, it consists of two parts, called, vācaka (Sabda) and vācya (artha), mutually connected with each other. There are three stages of the evolution or the vācaka (sabda) and they correspond to the three stages in the evolution of the vācya (artha). The three stages

on the side of vācaka, viz. varṇa, mantra and pada, corres-

pond to the three stages, kāla, tattva and bhuvana, of the

vācya respeutively. As a result of their analysis.what

we find may be expressed in the following terms:-

1. Varṇa is a minimum÷divisible.unit of Śabda

and it is entirely associated with the Kālá, a minimum

divisible unit of artha. On a study of the parallel line

of evolution, we find an internal relation existing bet\un

mantras and padas on one hand and with the tattvau and

bhuvanas on the other. A brief account and the numbeŗ

of varṇas, mantras and padas as well as of the Kalās,

tattvas and bhuvanas are given below:-

1. Varṇas, regerded as Śaktis, are, from the

Tāntrika point of view, fifty. Their individual signi-

ficance is much emphasised in the Tantras and they are

technically understood as mātr̥kā. In connection with the

origin or l'ātr̥kas or varṇas, we must refer to the Parā

Śakti or the Logos, regarded as Para Vāk, whiḍh germinally

contains all Śastras and words in it. It is a supreme

state wherein all words are latent in their undifferentiated form.

It is an inherent nature of Śiva and in

this supreme state it cannot be distinguished from its

ultimate source. From the evolutionary point of view,

its second state is Paśyanti whẹn words (śabda) and their

meanings (artha) are separated internally. The state,

in comparison with the previous one, is, no doubt, a bit

differentiated because Śabda and artha are separated in the

form of Śabda and artha but their this dual formation is

still implicit. They have not still assumed the design-

nation of vācaka and vācya. In short, these are seeds of

differentiation in this state. P.T. has clarified the

position of Paśyanti in the words - bhedaṅgaśayānutarāṇam.

The state is said to be just like the material, existing in the egg of a peacock, which in its embryonic form is not differentiated (Cf. Mayūrāṇḍarasopama).

The third state of the Para Vāk is madhyamā when separate units of śabda and artha are formed. In this state, they appear in the form of vākya and vācya separately. P.T. has defined the state by one term, ‘bhedāva bhedaśabda’, which literally means the appearance of duality.

Śabda and artha are, a bit, externalised but they have not yet assumed the position of perfect separation.

They are still linked by one uniting thread. In this state, they are internally spoken and they convey their meanings also.

Physical ears can not hear them. R.T. defines the state as under:-

Antah saṃjalparūpa tu na saṃtromupasarpati.

The words of P.T. (cf. Madhyamāpade ātmaiva samarnoti nāparah) in connection with the madhyamā are remarkable.

All our śastras remain stored in this state and are revealed through some medium. State is specially associated with the yogins of high status.

In the Vaikhari Vāk, regarded as the fourth state of the supreme speech, Śabdas and arthas outwardly appear and become known as vācaka and vācya.

The state corresponds to the Matrka or Varṇa stage and P.T. states it as bhedasphuṭatā (full appearance of differentiation).

Mantras, from the evolutionary point of view, are a developed form of varṇa.

An approach to self-realisation through them is a bit grosser than that through the former.

Ordinarily, mantras are innumerable but from the tantrika point of view, their number is eleven.

As

a matter of fact, these eleven kinds refer to their gradual stages through which a sadhaku has to pass to achieve the ultimate goal of human life.

Tantrika culture is intimately associated with the cultivation of mantras (sacred formulas) on the one hand and Yantras (diagrams) on the other. Mantras represent the combined form of spiritual nature and yantras stand for mechanism and mechanical devices through which those forces can be asserted and made to function on the physical plane. A yantra is, therefore like a machine whereas the mantra is a motive power which gives it motion. Yantras are composite forces expressed through sounds or phonetic symbols and consist of certain primal energies emanating from the Absolute. These energius manifest themselves on the highest plane as spiritual sound which is a peculiar character, pertaining to each sound. What usually recognised as Mantras, in reality, are some different combination of those primal sounds. Every Mantra is, therefore, an inherent power and capable of fulfilling itself. But the Mantras of which we are aware in our daily Sadhana are devoid of life as they represent the combination of letters which emanate from the material sky or bhautika Akasa and are not quickened by Nada. The process which converts letters or sounds into Nada is identical with the process which gives life to the Mantra and makes them potent. Ultimately the Nada which begins to function in Madhyama vak becomes intensified in the higher state of Pasyanti and becomes one with its object. As a result of this method of purification every mantra becomes sublimated into the basic state and the Sadhaka or Yogi is converted likewise into the state of Mantresvara, Mantra Mahesvara or even Siva. It is Mantrayoga, if it is practised in a regular manner and under a proper guidance, it will surply

transform an ordinary man into the divine status of Śiva and lead him to Supreme Reality.

3. Padas. The third form of vāakādhan is padas, regarded as grossest development of the varṇas, from which no further evolution is possible. Like varṇas and mantras, they are also intimately related to the conception of Kalādhvan or time. Their number, generally accepted by the Tantrika School, is eightyonce. A seeker start from padas, which closely correspond to the āṇavopāya, ordinarily a lowest means, prescribed for a Sādhaka of materialised type.

As already mentioned, vāyādhvan consists of Kala, tattvas and bhuvanas. The creation of these principles is grosser then the former. A brief account of the principles belonging to this group is as under:-

1. Kala is said to be an energy of Śiva. The Sakala or immanent state of Parama Śiva is due to this energy. When it transcends or is beyond this tattva, it is called niṣkala or transcendent. The number the Kala is five. The first kalā from the point of view of descent, is, avakāśada and is related to Śiva tattva. The supreme state of this tattva is Parama Śiva, regarded as niṣkala.

The second kala, called Śānta, is directly related to Śakti principle. Bodhini, prateśtha and nirvrtti kalas are connected with the mayā, prakrti and dhara respectively. The nivrtti kalā is the last development from which no further development is possible.

2. Further development of Kalā is tattvas, related to mantras. As regards their number, they are

thirty-six and are arranged in three groups, called, śuddha,

śuddhaśuddha and aśuddha. This division is ohierly con-

nected with the domination of cit-tattva.

The Supreme Principle, to which the origin of

various tattvas is ascribed, has been called Parama Śiva.

It is one, but becomes many by its own freedom (svātantrya

hetutah, Tri. R. jñā. Kha. 58). As a matter of fact, the

supreme is regarded as a united whole of static (conscious-

ness ) and dynamic aspects (free will). The nature of the

second aspect is three-fold, cit śakti, māyā śakti and jada

śakti. The first state is transcendent, regarded as

nirvikalpaka. The second state represents vikalpabhimukhyā

daśā. The third state, called jada śakti, is referred to

by various names, such as, avidyā, mulavidyā or tamas

(darkness).

It chiefly represents vikalpadāśa and the

origin of different categories owes to it.

1. Śiva tattva. First limitation inthe subjec-

tive nature of Parama Śiva results in Śiva principle. Sa.

T. Sam. calls it first flutter in the quiescent nature of

the Infinite (prathamah spandah śiva tattva muyate).

According to tri. Ra., it is limited ābhāsa (shining out).

Supreme egoity (Parāhantā)of the Infinite is replaced by

simple ahantā (egoity). Though consciousness dominates

the Śiva state but the equilibrium of the static and the

dynamic aspects, which we call Parama Śiva, does not exist

here.

2. Śakti. As we know, the supreme unity, existing

in Parama Śiva, is lost in the Śiva state and results as

unity which again develops into two forms, unity and

diversity in the Śakti state. In short, it is the state

of bhedabheda (unity in diversity) and the remark of

Abhineva Gupta, "bhedabhedaś ca śaktita" confirms this

foot. The Śakti tattva is also experienced by I-ness (ahantā). Eut this 'I' of Śakti state is predicated and appears as "I am". No doubt, the predioution is tending towards difrerentiation but in this stage, it does not affect the pre-ominence of the I-ness of the Śiva state.

3. Sadāśiva.

In the Śakti state, the fundamental unity, as we find, is proceeding towards differentation but it is not externalised there. In the Sadaśiva state, diversity becomes apparunt. The normal experience of 'I em' of the Śakti state becomes "I am this" in the Sadaśiva state. This-ness, a symbol of diversity, is not a new creation in this state. It was germinally existing in the Śiva state also. In the Śakti state, it developed a bit more and in Śada Śiva state it appeared outwardly. Its appearance does not affect the primary position of the subject 'I'. The position of the 'this' is also secondary here because it is not as emphatio as the subjective 'I' is. It remains here in a supreme form.

4. īśvara tattva.

The idantā or 'this' element of the ideal experience "I am this", formulated in the previous state, which was lingering in the back ground becomes prominent in the Īśvara state. The object dominates the subject. The changed form of the thought is "this am I". In this state, the this-ness holds an important position. The self is supressed and the non-self (asit) comes to the forefront.

5. Śu-vidyā.

The sense of differentiation, which began to be significant in the Īśvara state, becomes checked in the Śu-vidyā state. There is no further suppression of the subject. The prominence, shifted from the 'I' to the objective this could not stay permanently in the

Su. vidyā state. It results in a new state of equalisation. Both the factors, I-ness and this-ness appear in a balanced state. Both are emphatio in their own places.

In the normal experience "I am this" of the Su. vi. state, both, 'I' and 'this' factors are mutually related to each other. The this-ness is in the possession of the I-ness, a unity, similarly, the this-ness, a diversity, belongs to I-ness, a diversity, belongs to I-ness. It is a double possession on either side. Firstly, the diversity (this-ness) appears in the unity (I-ness) secondly, the this-ness belongs to the unity. Their this alliance results in bhedābheda or parāpara daśā but both are equal.

6. Māyā. It is a limiting adjunct and covers the essential nature of the unity. It is the Sakti of Siva and forms an integral part of his nature. Due to this māya, the equalised position of the unity and the diversity can not be stable. The state of equalisation is lost and the unity appears in the diversity which is more prominent than the former.

Maya and Sakti are not different. The former, in its quiescent state, is Sakti and remains one with Siva. What when it is disturbed (Ksobhāpanna) it produces the limited universe in all its parts as the cosmic myraphalan (amalaki), being forcefully struck with a staff yields its fruits.

Maya obscures the nature of Siva and presents him as a limited being. In this respect, the etymological meanings of maya have great importance. The term is derived from 'mā' to measure out and means that by which something is measured. It, therefore, is a power of voluntary self-limitation.

Origin of five principles, Kala, asu. vidya etc.

• The primary function of maya in the process of the manifestation of the ideal universe is to obscure the 'five

fundamental aspects, viz., Sarvajnatva, Sarvakartṛtva etc., through its progeny, called Kala asu. vi. etc.

7. Kala. Due to limitation in the first chief characteristic (all-doership), Śiva becomes limited doer

in the place of all-doer. Kala represents him as a limited doer.

8. Asu. vi. Due to limitation in the second feature, i.e., all-knower-ship, the subject becomes limited

doer.

9. Rāga. Limitation in the all-completeness of Śiva (purnatva) presents him as he is attached to something

and not to all.

10. Kāla. Limitation in eternality (nityatva) changes the everlasting nature of the subject and presents

it as a thing of limited duration.

11. Niyati. Limitation in the characteristic (Sarva-vyāpakatva) converts the subject into a limited

pervader instead of all-pervader.

12. Purusa. Purnan or anu is not different from Parama Śiva whose supreme nature is contracted by

the Kañukas (Sheaths) and who is presented as an animal by the mystification of māyā.

I have given a brief account of twelve principles, viz., five pure tattvas, from Śiva to śu. vi., six princi-

ples of Suddhasuddha state, from māyā to niyati and purusa principle of the impure universe in the foregoing pages.

The remaining twenty four categories are intentionally

eliminated from this account because they are similar to those, admitted by the Sankhya School. All of them are arranged in a tabulated form in the following:-

THIRTY SIX PRINCIPLES ACCORDING TO MA IN DESCENDING ORDER.

: : 1 : : 2 : : 3 : : 4 : : 5 :

Five pure siva Sakti Sada-siva Isvara Su-Vidya principles.

Pure and impure Maya Kala Vidya Raga Kala six sheats Sat Kanouka. 6 Niyati

Impure Purusa Prakarti Buddh1 Ahankara Manas. Purusa and Prakrti Antahkarana.

Five knowledge Nasa Jihva Netra Tvag Srotra. Senses.

Five action Upastha Payu Pada Hasta Vak. Senses.

Five subtle Gandha Rasa Rupa Sparsa Sabda elements.

Prthivi Jala Agni Vayu Akasa.

The following chart of thirty-six principles in ascending order is according to the Tantraloka (11th Ahnika).

: : 1 : : 2 : : 3 : : 4 : : 5 :

Panca Mahabhuta Prthivi Jala Agni Vayu Akasa.

Panca Tanmatras. Gandha Rasa Rupa Sparsa Subda.

Panca Maha Bhuta. Prthivi Jala Agni Vayu Akasa.

Panca Karmendriya. Upasthu Payu Pada Hantu Vak.

Panca Mahabhuta. Pa Ja A Va A

Panca Jnanendriya Ghrana Jihva Netra Tvak Srotra.

Panca Maha Bhuta. Pa Ja A Va A

Antah Karana Purusa and Prakrti. Mana Buddhi Ahankara Prakrti Purusa.

Panca Maha Bhuta. P O A V A

Panca Kanouka. Niyati Kala Rag Vidya Kala

Panca Maha-Bhuta. P G A V A

Su Tattvas. Su-Vidya Isvara Sadasiva Sakti Siva

Srimatkalottaradau ca Kathitam bhuyasa tatha Pancaitani tu tattvani yairvyaptamakhilam Jagat. T.A. XI. A.

3. Bhuvanas are the grossest form of Kala and their number, according to Ma. is one hundred and eighteen.

As a matter of fact, they are understood as various materials, due to which the human body is formed, and in this respect, they ordinarily correspond to the Sthula (physical) Sarira.

The theory of the bhuvanadhvan is connected with the conception of space (desadhvan) and all the tantrika Sadhanas of the grossest type start from this lowest level.

For the comprehensive knowledge of the suddhvan,

it with its chief source is summed up in an descending

order as under:-

Para

Para Vāk (Supreme state from which

Sabda and artha spring

up).

Sūkṣma.

Paśyantī

Madhyamā.

Sthūla.

Vaikhari.

Para-Vācaka.

Varṇa - Para - Vācya - Kala

(Makrta, maya)

Sūkṣma-Vācaka.

Mantra Sūkṣma " tattva

Sthūla-Vācaka.

Pada Sthūla " Bhuwana.

(XIV) Every monistic school of India has tried

its best to explain the complicated problem of the one-way

in its own way. The method adopted by the non-dual school

of the Kashmir Śaivism is unique and seems logically quite

sound.

The supreme consciousness in the sense of Parama

Śiva is absolutely free from time (Kala) and space (deśa).

This samvit is regarded as a back ground of them. It is

natural that the self-expression of the one as many is not

possible unless the para Samvit or the static consciousness

is invested with Spanda (flutter or vibration) and appears

as prāṇa.

The future creation of it in all its multi-

plication is, therefore, an incident, truly speaking, in

prana rather in Samvit although every manifestation has,

for its basic back ground, samvit itself. The prana

Sakti is divine power primarily of the nature of Kriya

Sakti. The appearance of the body as conscious (cestana)

is not because consciousness pervades it but because it

is permeated with prana which is the manifestation of the

Supreme Power as Kriya Sakti.

We have already mentioned that the Supreme

Principle is static in its basic character. It is free

from conceptions of time and space. Krama or succession is

the chief characteristic of Kriya Sakti, developed from the

Supreme Principle in the form of Para Samvit. Now it is

easily explicable how both, time and space or Kala and desa

are associated with Kriya Sakti and not with any other

Sakti. Krama or succession as property of Kriya Sakti is

twofold, viz., abstract and concrete. The existence of

Krama or succession as units of abstract motion or ideas

explain our notion of time. But the existence of the same

succession as concrete units, co-existing and forming varie-

ties in body-consciousness, accounts for the conception of

space. The two lines of evolution as abstract and concrete,

are parallel and interrelated in every way. In the order

of Kala or time, we find varna, mantra and pada, for

these all are connected with the ucchara (lit. pronunciation)

which implies an utterance of sounds and refers to the

succession of events in time. But the principles of Kala,

tattva and bhuvana, which correspond to varna, mantra and

pada respectively, belong to the order of space and not to

the order of time. Thus all our ideas, abstract and con-

crete, are unified in a single experience dominated by time

and space.

From what has been said above, it is evident

that every finite experience is ultimately based upon the conception of time and space from which the Supreme Experience is only exempt.

4. In the foregoing pages efforts are made to expose the doctrinal points the work has dealt with.

They are not mere theories and intellectual discussions, which we usually find in the philosophical treatises, but they have their practical essence also. The work, as we have studied, mainly represents the tantrika religion, generally consisting of the four fundamental principles, viz., jnan (philosophy), yoga, kriya and carya. They collectively and individually help us to achieve the ultimate goal of life.

As regards the function of philosophy, it suffices to say that it, according to the Eastern thinkers, is not a thing of intellect only as the Western philosophers take it. India never admits that it, apart from its intellectual equipment, does not serve any purpose of life. It is understood as an essence of life. We can emphatically say that philosophy is one of the essential principles of human life. It analyses life and enables to know what we are. By philosophy, we can discover the secrets lying in the supreme self. It distinguishes the self from non-self and teaches man that he is, as a matter of fact, intrinsically related to the universal self.

The term, yoga, in the tantras, is generally understood as a science of unification. Ma. has also stressed this sense (cf. yogamekatvamokṣanti vastunonyena vastuna, ma. IV, 4.). It teaches us various methods of identification. The present work has laid down the principles of twofold dīkṣā by which an aspirant can be

identified with the Supreme Principle.

The third principle, according to the Tantrika Sadhana, for self-realisation is Kriya. The doctrine of Kriya points out how a spiritual seeker should act for the attainment of the supreme unity. Practice of mantra and vamayoga and celebration of ritual ceremonies are entirely recognized as parts of this section.

The carya part of the tantrika Sadhana chiefly dealt with the conventional practices (Samaya) which the seekers of Truth have to observe during the period of their meditation. The doctrine of carya teaches Sadhakas how to live in the course of their spiritual training.

(a) The Ma. School is regarded as monistic and therefore every approach to it is to be considered from the same point of view. The supreme aim of human being is attainment of perfection and the perfection is nothing but self-realisation of man of supreme state which is absolutely divine. Ma. and gavaratha, the commentator of T.A. have referred to this state by their two respective terms, Svarupathiti (cf. Suddhe svatmani tisthati, Mv. I, 47) and Svarupaprathana (cf. Mokso hi nama raivunyat svarupaprathanam hi sah. Svarupam catmanah samvit .... T.A. I, 31, Com).

It is believed that God or Parama Siva has assumed the role of a man after self-limitation and the object of man's life is to do away with the limitations and return to his real status as Parama Siva. To remove the bonds, the individual efforts alone on the part of man are not sufficient unless they are affected by divine grace (Sakti-pata). Sometimes, but in rare cases, Sakti functions almost exclusively to spiritualise Sadhakas.

In most cases, this divine grace affects spiritual efforts in accordance with the varying capacity of the individual

concerned. It is a fact that unaided efforts of a man are

of no avail in this field because the removal of self-

induced obstruction is possible through will and the

activities of the ultimate source alone. As a matter

of fact, the basis of this divine intervention is freedom,

conceived as a svatantrya sakti or free will of the lord

siva in the system. Both, self-contraction and self-

expansion, are, in all cases, affected by divine hand.

Besides, in connection with liberation, as it is

already mentioned, one has to bear in mind the theory of

twofold jñana (spiritual and intellectual) and twofold

ignorance (paurusa and bauddha). The removal of paurusa

ajnana or innate impurity, called anavamala, is not

possible by any effort on the part of man though the

removal of the intellectual ignorance may be affected by

human efforts, as penance, physical exercises, pranayama

etc., and mahavakya-jñana (knowledge given by a Guru),

mentioned in the Yoga School of Patanjali and the advaita

Vedanta of Sankara respectively. The rise of bauddha

jnana, which dispels the intellectual ignorance, is, in

fact, an absurdity unless it is preceded by the elimination

of the spiritual ajnana, helped by divine grace through a

guru. The destruction of the spiritual ignorance is more

important, from the Tantrika point of view, than the des-

truction of the intellectual ajnana. As we experience,

without the latter, Sivetva or divinity is assumed after

the end of the present body. The lack of the intellectual

jnana is only an impediment in the way of realisation of

jivanmukti (liberation in life).

The conception of liberation (mukti), from the

Saiva point of view, is briefly mentioned. This conception

is absolutely different from that of the advaita Vedanta.

The supreme state, achieved through the intellectual jñane (buddha jñana) according to the Vedanta, is not agreeable to the advaita Saiva philosophers. They call it ātmā or spiritual state, free from all impurities. This emancipation from the level of tattvas is a pure knowledge or suddha vijñāna kaivalya. Śaiva scriptures describe it as under:- jīvo vai kaivalasatra atmajnana - kriyanvitah. Bandhanesanirmuktah. sattamatrasvarupakah. Samastadhva-pajitatitah suddha vijñāna kaivalah. Grhnati vaparam bhavam na param ca. Sivatmakam. S.T. 4th. P.388-9.

Similarly, the state of pure creation, from Sud-vidyā to Śakti, is not favoured by the School as a supreme status. The state does not imply the perfect unity between the jñāna and kriyā, which the school calls the supreme state. There is an experience of both, jñāna and kriyā separately in this Su. vi. state.

Even the Śiva state is not recognised by the School, as the Supreme state. In the Śiva state, both, consciousness and freedom are experienced a bit separately. The State, no doubt, points out the domination of the cit tattva, the static aspect of Parama Siva and apparently seems superior to those already mentioned but it is no perfect unity between the jñān and kriyā, which the School has conceived as the Supreme state. The highest state held by the Ma. is full equilibrium between the jñāna and kriyā (static and dynamic aspects). The state represents perfect balance of Siva and Śakti and is technically called as Parama Siva or Siva-Śakti-Sāmarasya.

The author of S.T. mentions it as a state, beyond the approach of mind and senses (Sarvendriya mano tīta). The chief characteristic of this supreme unity is 'abhäva'. The commentator of the work, with this view

that readers may not take the term in the sense of sunya or void, has clarified its meaning. The term refers to the state where all ideas of jñana or jñeya totally cease (cf. Na vidyante vadyadirupā bhavā yatra, Ś.T. 4th, 277, C.3.). The text has also clarified the sense of 'abhāva' (cf. Abhavah sa samuddisto yatra bhavah kṣayem gataḥ, Ś.T. 4th., 282). The state chiefly means where all distinctions, such as, prameya, pramāṇa etc. disappear (Na vidyate prameyudī prapunco yatra). The system has named it as sarvatitā or tattvatitā state (cf. sarvatitah śivo jneyo yam viditvā vimucyate, Mā.).

As regards the process of the attainment of the ultimate goal, the ādvaita school of Śaivism generally believes in the 'gradual ascent', which, as matter of fact, starts from the ātma state and ends in the Parama Śiva state but the instances of a sudden spiritualisation are also found.

To have a correct estimate of the liberated state according to the Śaiva School, we must take the doctrine of supreme egoity (parāhanta) into consideration. The Śaiva system admits that the supreme state is characterised by supreme ahaṁta, referred as a united whole of two elements, consciousness and freedom. The Vedānta does not hold freedom as a chief characteristic of Brahman. As a result of this the supreme status of this school is a mere static state with no supreme egoity, which is absolutoly associated with the dynamic character. The experience of perfect egoity in the supreme state in the Kashmir Śaiva School of philosophy is positive due to dynamism, admitted as an aspect of the Supreme Reality.

Association of jñāna and Karma as Śaktis is a

peculiarity of the triple thought. Bondage and freedom are based on these two principles. Like the mayavada of Sankara there is no foreign element for the creation of bondage. Both liberation and bondage, are self-made.

The conception of mukti or supreme state, according to the Trika School, is balance of consciousness and freedom, regarded as jñana Sakti and kriya Sakti. In the state of creation, their balance is lost. The disappearance of the Supreme unity results in anava mala due to which the Para Pramatr, becomes pasu or bound. The disturbance between the jñana and the Karma occurs in two ways.

Consciousness, devoid of Kriya Sakti, is according to the School, conceived as bondage. Kriya without knowledge is also bondage. Abhinava Gupta is right when he mentions the twofold nature of anava mala, viz. bodhatriva kriya and Kriyatriva bodha.

From the above, it is obvious that the equilibrium of jñana and kriya is moksa and its break gives rise to atmika obscuration (anava) due to which the Infinite becomes finite. The basis of this bondage and liberation or self contraction and self-expansion, as matter of fact, is freedom.

For the attainment of the supreme goal, mentioned above, the different schools of Sadhana and philosophy have adopted different ways. The schools of Sadhana in the West lay stress on meditation through which the true self is realised. According to the Bhakti school of Vaisnavas, supreme self is realised by means of love. Realisation by meditation and love means that something is realised by something. This realisation implies that subject and object are different entities. This view of duality is not accepted by the non-dualistie schools.

The Yoga school of Patanjali has laid emphasis on

the physical means which help a spiritual Sadhaka to reach

the Highest goal. The means adopted by Patanjali result in

Samprajnata (objectful) and asamprajnata (objectless trance)

Samadhi. In any case, the object consciousness does not

disappear from an aspirant even in the two states of

Samadhi, mentioned above. The Advaita school does not re-

cognise the method adopted by Patanjali. The sense of

dualism which the school implies can not be denied.

The way for self-realisation according to the dual

school of Sankhya is different. It does not depend on the

physical means which the exponent of the yoga school

recognises. From the Sankhya point of view, supreme

realisation is obtainable through disorimination between

Prakrti and Purusa. For this distinctive knowledge of

Prakrti and Purusa, one has to rely upon higher specu-

lation.

The Nyaya school of Philosophy recommends argu-

mentation and Analytic knowledge of substances (Padarthas)

to realise supreme self.

The founder of the Mimansa school has advocated

the good deeds and Vedic texts as a chief means for self-

knowledge.

The author of the Gita has mentioned various

devices for self-realisation.

Various methods adopted by different forms of

Sadhana for God-realisation imply that subject and

object are separate. They worship God as an object

though the underlying reality of which is cit, an all

pervading psycho principle. It is also a worship of

cit in disguise. The method of the Advaita Vedanta is

quite different from those already mentioned. It does not proceed to worship God as an object. Its way for self-realisation begins with Cit directly and realises it pure and naked. The Vedanta has conceived by God as Absolute spirit or Pure Cit. The School does not admit that God should be realised as an object. In that case He would be Jada or Nonself because all objects are non-self. The Vedanta believes in the worship of the Higher self by the lower self (Jivataman). According to the monistic School of Sankara the Atman is all-pervading principle. It should be worshipped by the purified mind. The school prescribes the worship of the Cit by the Cit. Thus the Vedantic method of self-realisation is not attainment of something that was not or that is foreign to the self but is only the unfolding of the latent in-

rinitude of the apparently finite. It is the working of Maya that the Absolute appears as the relative. The Infinite manifests itself as the finite and the Omniscient seems in the disguise of the ignorant. It must be borne in mind that the finite can never be deduced from the Infinite and the finite can never reach the Infinite. The Vedanta accepts that the Infinite, which is distorted by Maya and which appears as the finite, realises it's own infinitude in the state of liberation. For this self-

realisation, the Vedanta has adopted various methods, viz., knowledge of Sastras, divine grace, Manana and Nididhyasana of the Yoga school and Mahavakyajnana (knowledge given by a Guru).

The Saiva as well as the Tantrika way of self-realisation is absolutely different from those mentioned above. Both admit that the Infinitude is finitised by its own Sakti. In the liberated state the Infinitude realises its infinitude. This realisation is obtainable

through various methods, such as, Sakti-pata, three upayas, concentrations etc. The votaries of the dikṣa school of S.T. attach preference to the dikṣa method. The Mā. school also lays much emphasis on dikṣa and mentions that no aspirant is competent to be admitted into the Śankara Yoga unless he is initiated for the purpose (cf. Naodhi-karita dikṣa vina yoḡe sti Sankare, Ma.). The method of dikṣa as a means to self-realisation, accepted by the Saiva School is logically quite sound and based on the conception of the Supreme Reality.

As regards the nature of dikṣa a statement of Jayaratha, the commentator of T.A., explaining the etymological meaning of the term ‘Dikṣa’ has stressed its dual function, The initiation outwardly and inwardly makes a Sadhaka quite fit for the spiritual journey. It imparts him self-knowledge and destroys its inner-impurities (cf. Diyate Jñanasad bhavah Kṣiyante Pasuvasanah. Dāna Kṣapasamyukta Dikṣa Teneha Kīrtita. Comm. T.A. 1st. A. 43).

Another statement of the same commentator, similar to that mentioned above, assigns utmost importance to this ritual of Dikṣa which relieves a Sadhaka of the sixfold road (Sadahvan) and leads him to the status of Śiva-Bhava (cf. Tasmat Pravittatad Bandhat Parasthana Nirodhakat. Dikṣaiva Moayatyurdhvam Śaivam Dhama, Navatyapi. Comm. T.A. 1st. A. 43).

The conception of the sixfold road in the Saiva thought is ourious. It includes all parts of materiality and is considered as bondage. A spiritual seeker cannot be identified with the supreme self unless he has freed himself from this bond.

From the close study of the statement cited in the previous Paragraph, we cannot hesitate to say that the function of Dīkṣā is twofold, viz., Negative and positive. As regards its negative function, it purifies the whole being of a Sadhaka and enables him for spiritual reali-

sation. According to the canons of the Saiva Philosophy, a Sadhaka must be purified by removing the various bonds (paśa) which often stand in the way of spiritual uplift. This negative Dīkṣā in the words of Svacchanda Tantra is called purifying initiation (Sodhani Dīkṣā).

After the purificatory Dīkṣā which negates all the contents of the sixfold road as bonds (Paśa), a Guru should begin the positive Dīkṣā (called Yojanī Dīkṣā to unify the self of a Sadhaka with the supreme Reality, Śiva. At the very outset of Yojanī Dīkṣā, a Guru should make his pupil under his real self which is non-different from Śiva. In this rite, he ought to divert his attention from the Puryastaka which he has misunderstood as a seat of Parahanta or highest egoity. Similarly the mind which is understood as a centre of supreme Reality, must be negated. After crossing Puryastaka and the mind the third stage is 'void' (Śunya) which is some times mistaken as realm of Śiva State. We cannot deny its supremacy over the Puryastaka and the mind but it is not a final destination. The Śastra calls it a state of Sada Śiva. The unification of a Sadhaka with this State can result in a fall (cf. Śivāyordhve Śivo Jñeyo Yatra Yuktana Jayate. S.T.P. 4th.197).

The two kinds, that is, Jñāna and Kriyā Dīkṣā, mentioned by Ma in the 4th Adhi. are based on sound principles. They are associated with the conception of Āṇava Mala (innate defilement). According to the Saiva

thought, the balanced state of consciousness (Jnana) and freedom (Svatantrya Sakti) is regarded as 'Parama Siva' State. In the state of creation (Samsara Dasa) this balance is lost and appears in two different ways. We call the consciousness (Jnana) disassociated from freedom (Kriya) Anava Mala. Similarly freedom without Jnana is also Anava Mala which affects us in two ways. When intellectually we fail to realise our truself, it is bauddha Ajnana (related to intellect). When spiritually we do not understand our real nature, it is Paurusa (related to our inner spirit) Ajnana.

The Jnana Diksa removes our intellectual impurities while the Kriya Diksa helps us to destroy the taints connected with our spirit. (Purusa Mala). Both of the initiation are interrelated. A mere knowledge of something has no use unless it is actualised by Practice. To practise a thing without its proper knowledge has no value at all. It is a fact that wisdom and action never divorce from each other in the Saiva School of Thought.

(d) Both, the Saiva School of Kashmir and Sankara's system do not seem different from each other in their externals. We cannot deny the fact that they, both, represent idealistic monism. But the monism of the Kashmir School is distinguished from Sankara's system in a most remarkable way. Sankara believes in the perfect unity of the Supreme Principle but he cannot, at the same time, do without the principle of maya without which the origin of jiva and the world becomes inexplicable. Though the system is the monistic and therefore it implies the existence of one ultimate principle. It is, no doubt, a fact that maya, in the system, does not have a separate existence. The School of the advaita Vedanta does not

recognised it as an independent principle. In that case, the doctrine of monism would surely suffer. Consequently Sankara holds maya to be inexplicable being neither true nor false. This is the significance of the doctrine of falsity which inherents in mayavada. On the other hand, is more extremist and steers clear of the doctrine of inscrutability (anirvacaniyata) which outs at the root of monism. As far as the question of maya is concerned, the Saiva School of Kashmir admits one maya as a category of pura and impure group. This maya is totally different from that of Sankara. This ontological maya comes under the thirty-six principles and therefore it holds no ground to compete the maya of Sankara. Apart from this maya, the system does not hold anything except the Supreme Principle. It is, therefore, hailed that there is nothing outside the Absolute principle not even Maya, which in the system, is no longer a principle of inexplicability but is consciousness as perfect Svatantrya or freedom and one with the absolute. As a result of this, the idealistic monism of Kashmir is more consistent than that of Sankara. The nature of maya, according to Sankara, is non-sentient or material. He holds the empirical reality as acit (non-conscious) because it is the creation of maya, regarded as jada. The chief characteristic of the Vedantic brahman is its indetermination. All determinations are maya-made or aupadhika. But maya the existence and the power of maya as Sakti in the Saiva School cannot be denied by the saints of Kashmir. It is self-expression as power of Ma. has imparted the status, similar to that of Parama Siva, to it (Cf. Anadyanta Sivesani vyahira ca kathyate, M.A. I, 28). It is all-pervasive, transcendent and the

store house of the world. The world which appears out of

it is neither unreal nor material (acintya) as it is be-

lieved in Sankara's system. The universe, thus, is an

expression of the Supreme Sakti which is conscious itself

and is one with the basic Reality.

In other systems, the dynamic principle is

posited cutside the Absolute directly or indirectly. In

Sankara's system, it is maya, regarded as totally different

from Brahman, and therefore it cannot touch the Reality as

such. It functions from without. Its existence or non-

existence does not affect the principle of the Ultimate

Reality. In the idealistic monism of the Buddhists the

dynamic principle consists of avidya (ignorance) and is

more or less similar to that of Sankara's School. It dis-

appears on the origin of perfect knowledge and persists so

long as the knowledge has not appeared. It is also in-

consistent with the true knowledge. It flourishes in

limbo or the obscure background. It, as the school admits,

exists best not in association with the Reality. In short,

according to the Vedanta and the Buddhism, the principle

of dynamism is quite aloof from the Absolute.

In the Kashmir Saivism, however, dynamism does

not lose sight of the Reality itself in both, rest and

motion. Contradictory aspects, static and dynamism,

involved in human knowledge, have their place in the

Reality itself. As Sakti, it is dynamism and as Siva it

is static. It is, at simultaneous embrace, both, motion-

less and motion. It is always itself without action being

a silent witness of the nature of pure consciousness and

yet it is always moving in the state of action. It acts

in infinite ways. In the process of actions, it is

evolving itself into many forms and many grades. Besides,

it is a silent witness. It observes and controls all its activities. The monism of the absolute in the Kashmir School is so perfect that apparent contradictions between the static and the dynamism do not hold a ground to rely upon. This is the importance of freedom or Svatantrya which is the natural deduction of the metaphysical back ground of the Kashmir Saiva system. In the Vedanta, the ground of the unity is Jnana without acts which are ascribed to maya, regarded as material and an element of the foreign agency. The sources of consciousness and acts are different in the non-dual school of the Vedanta. But in the trika system, it is the same ground which involves will as well as acts within itself. In other words, the Vedanta recognises Siva as real but it is always free from Sakti. But the Trika believes in the same Siva

with its essential nature, called Sakti. It is eternally conjoined with it. In the Vedanta the self-luminous character of Brahman is eternal but not experienced. There is no special feature of the self-luminosity of the Vedantic Brahman. But in the trika, the existence of the vimarsa (Sakti) is an essential property of the self-luminous Siva. The Prakasa or the supreme illumination of the divine Being is its eternally self-luminous character and experienced at all times. Thus the self-luminosity of Siva is more positive than that of Brahman.

Inspite of the importance of Sakti in the work one cannot conclude that Saiva philosophy of Kashmir is Siva-d-vaita qualified by Sakti (Sakti Visista). The elaborate elucidation of the concept 'Sakti' available in the various Saiva literature of Kashmir is a mere indication of the fact, how supreme Reality, Siva, being one fundamental unity, manifests itself as various forms of Sakti in its creative state. The author of Malini has

styled it as 'Parama advaita' (Ma. 18.4.) so that its readers may not call it Sakti-Vaista Sivadvaita due to the varied development of Sakti. The evolution of Sakti, stressed by the writers of Saiva Philosophy should not be taken as a justification for designating this philosophy as a Siva-dvaita qualified by Sakti. We cannot deny the descent of the Sakti as a principle. It exists as an agent of Siva in His Creative state. It also exists and appears as a Sakti in the least quantity, in the state of destruction (Samhara-avasthe). Thus we should not forget the fact that the relation of Sakti to Siva exists only in the two states, that is, Sansara-avasthe and Samhara-avasthe. But in the final resort when the individual spirits are liberated, Sakti fully merges with Siva from Saiva philosophers call Parama Siva. It is a transgending state in which the absolute oneness of Siva predominates. Technically it is called 'unity of Siva and Sakti or Samarsaya of Siva and Sakti. It is a state of full mergence of Sakti with Siva and it points out the same oneness which we experience between the salt and water when the former melts into the latter and loses its separate individuality. It is the state wherein the distinction of Siva and Sakti is never experienced. Thus, following the view of Ramanuja and Sri Kantha, who are exponents of Visistadvaita Vada school or qualified monism, we should not call this philosophy visistadvaita.

Visistadvaita school of Ramanuja holds that individual selves and the objects of the inanimate world are not mere appearances as the great Sankara states them. They are real and form the part of Brahman. They appear as body and attributes of Brahma. Apart from it, they have no separate individuality. The founder of the school

has admitted the unity of individual souls, inanimate phenomena and Brahman. According to him, the limited selves and the phenomenal objects are subordinate elements which have Visesya or attributed (predominating element), Brahman. One of them cannot exist separately. The complex whole (Visista) which they included is conceived as unity. In this connection, we should note that Ramanuja has formulated a relation of inseparability between the attributed (Visesya) and the attributing (Visesana). The relation, inseparability or Aprthak Siddhi is imaginary.

So far as attributing capacity of individual selves and the phenomenal objects is concerned, we have no objection. They are subordinate elements and qualify the predominating element which is Brahman. We cannot deny the fundamental fact that the relation of the attributive and the attributed is eternal. This relation may continue in the process of manifestation but in the final state when individual selves are liberated, it has to cease. As a matter of fact, both of them Visesana and Visesya will not continue in the state of liberation. Either of them will have to disappear. In that case, we will have no distinction of Visesana and Visesya. The qualifying element will fully merge with the qualified element. It is the state of absolute oneness wherein the sense of duality disappears forever.

Like Ramanuja who formulated the Visistadvaita Vada school in the monistic philosophies of Mediasval India, Sri Kantha also holds Visistadvaita Vada in Saivism. He has rejected the Dvaitadvaita school expounded by Bimbarkaarya, on the basis that multiplicity and unity being opposed to each other in nature, cannot co-exist on the substance. In connection with the Bhedabheda school, he holds that the difference between the ultimate Reality

and phenomenal multiplicity is not such as we experience between a jar and a piece of cloth nor they are perfectly identical. as a mother of pearl (Sakti) and silver for which the former is mistaken. Sri Kantba is the only man who has founded Visistadvaita school in the monistic Saivism. He admits the relation between Siva and Sakti, (phenomenal )multiplicity) to be similar to that which exists between a body and soul or between substance and quality. According to him, the non-difference of them is similar to that of a clay and a jar or of quality and substance. So far as Siva and Sakti are concerned, they, both being cause and effect or substance and quality do not exist in isolation from each other.

IV

FUNDAMENTAL CHARACTER OF THE WORK WITH ITS SPECIAL RELIGIOUS SIGNIFICANCE

It is believed that all Saiva Agamas recognise Siva or Parama Siva as a Supreme Principle of perfect exolty. It is understood as a united whole of the two signifiant features, called Jnana and Kriya or prakasa and vimarsa. In a plain language, both of the aspects correspond to Siva and Sakti respectively, on which the philosophical edifice of the Saiva Sastras is based. They, though apparently seem distinct from each other in their creative state, are interrelated and become one in the supreme state. It is an admitted fact that one without the other cannot exist. Siva is understood as a symbol of consciousness while Sakti aspect is representative of dynamism. They, both, in their nature, are equal. To some extent, they seem emphatio in their own position and are placed on equal footing. As we find from the close study of the Saiva Agamas, the status of Sakti principle, in most cases, is a bit higher than that of Siva. This obvious supremacy of Sakti over Siva is due to the varied aotivities which are assigned to the former. As a result of this superiority of the Sakti, as we find, Sakta School is originated. As a matter of fact, Saiva and Sakta schools are interrelated and generally do not seem different in their fundamentals.

IV

FUNDAMENTAL CHARACTER OF THE WORK WITH ITS SPECIAL RELIGIOUS SIGNIFICANCE

The Trika School of the Kashmir Saivism is chiefly influenced by the Saiva Agamas and, therefore, it, in fact, represents the theory as well as the practice of the former in a new shape. The School of the Kashmir Saivism, as we study, chiefly follows the Agamic cult and philoso-

-phical views of the Saivagamas. The School is absolutely non-dual and believes in the Supreme Unity of one Principle which evolves itself into many forms through its own free will. Inspite of the fact that Supreme Principle is Saiva, the School does not fail to mention the importance of Sakti, due to which, the former establishes its existence. Hence the place.of Sakti in the Trika literature of Kashmir, is no less important than that in the Saivagamas. All the expounders of the Kashmir Saivism have paid tribute to the Sakti, tā element and restored it to the rank of Siva.

The nature of Sakti, to which all the functioning of creation are assigned, is variously explained by the different exponents of the School. In spite of so pro-found and significance of this tattva, the trika thought is regarded as a Saiva School and not a Sakta one. The obvious reason is that the founders of the School have not mentioned it as a separate principle. It is regarded as an essential nature of the Absolute. For the justification of their statements, they have pointed out the various relation of Sakti, such as, Samavaya, tadatmya, abheda, etc., to Siva. In short, Sakti exists but not apart from the Supreme Reality.

The position of the Sakti principle in the Malini School, which, in many respects, is understood as an essence of the Trika system, absolutely differs from that in the latter. The principle of Sakti has got a prominent place in the School. Though it is an inmost nature of the Supreme Reality, but it is regarded as all in all.

The work, as the very name, Malini vijayottara tantra, points out, is chiefly connected with the Malini Sakti, which from the Sakta point of view, refers to the

Para Sakti or Para Vak. The Schools, related to the tantrika culture, believe that all phones, in their unmanifested form, remain latent in the Para Vak, supposed to be in a form of a garland. We admit that the Malini School is monistic like the Trika School and recognises one Supreme Principle, Siva. It is also a fact that Sakti, apart from the essential nature of Siva, does not exist. The founder of the School is aware of the fact that Siva of the static nature is, without Sakti, motionless and Sakti without the former is non-sentient. Their mutual support to each other is entirely needful. The Trika School stresses the interrelation of Siva and Sakti. Both are equal in their nature and character. The view of the Ma. School about the Sakti concept is a bit different form that of the trika system. The founder of the School has gone a step higher. He is not satisfied with the mutual relation of Siva and Sakti. To him, Sakti as a principle of action is more favourable than Siva as a static principle. He prefers Kriya to jnana. He pays much tribute to Sakti and awards a very high position to it. The various manifestations of Sakti enable us to form our opinion that the work, though monistic, chiefly represents Sakta character.

As soon as we read that Siva is explaining the contents of Siddhayogisvari tantra, in which Malini is also included, to his consort, Parvati, we see the author of the work, elaborately eludiding the term "upadeya", which literally means 'acceptable'. He attaches the greatest importance to the Supreme Principle and mentions it as All-doing, all-pervading and transcendent. The point worth noting is that Sakti does not lose his sight. It has also got Siva's primary position (of Sakalo niskalo nantah Sakti rapyasya tadvidha, Ma. I, 18). By this first

mention of Sakti with Siva, we can form an idea that both,

Siva and Sakti, have equal importance. Later on, it

appears as a desire of Siva (nijaccha) and becomes a tool

by which the Lord manifests Himself as many. This prin-

ciple, in its instrumentalised state, is termed as maya

(or. jagadutpadayamayasa maya-mayisya saktibbih, ma. I 25).

The term ‘maya’ may not confuse readers, I wish

to make it clear. The maya of Sankara’s system is not

accepted in this School. The place of that maya is taken

by Sakti which is absolutely different from the former.

The fundamental distinction between the two is that the

maya of ‘Sankara’ School is non-sentient and therefore it

has no relation conscious Brahman. But the Sakti of the

Saiva School is oonscious nature of Siva and it is never

different from him. The word, maya in the verse, mention-

ed above, is used in twofold sense. Firstly it is under-

stood as.Sakti, non-distinct from Siva. Secondly, it is

not that maya of which Sankara is aware. It is tattva

rupa maya from which Kala etc., tattvas are originated.

This Sakti, even in its manifestation as maya,

continues to take pre-eminent position and the author has

regarded it as beginningless, endless and all-pervading (Ma.

I, 28). A most important quality, attributed to it, is

“jagato nidhih” which literally means a store house of the

phenomenal universe. This epithet, used to show the

significance of Sakti, also points out abhasavada. We

read from the text that out of this maya, these appear

other principles, such as, Kala, asu. vidya etc.

In this connection, it is a noticeable point that

the Supreme Reality, to which this Sakti belongs, is thrown

into a hollow back ground and its profound position has

been awarded to Sakti. The epithets, such as,‘Siva,

Isani and 'Ika' refer to the significant position of this principle. Inspite of its absolute oneness, which is denoted by the term "Ika" it becomes many and causes the outegorical universe (Cf. Asuta sa kala tattva m. yadyogāda bhavat puman, ma. I 27). The Ultimate Reality or the system has become a mere abstract idea of a pure experience and it has been replaced, as the text says, by Sakti, which has been gradually brought to the forefront.

In connection with the utmost importance of Sakti, an adduesable point is that the school lays much stress on the maya from which various categories spring up, though the process of creation, viz., Siva, Sakti, Sadasiva etc., mentioned in the trika literature, is also agreeable to the School of'Malini.

In the foregoing paragraphs, I have pointed the twofold development of the Supreme Will of Siva as Sakti and maya. We must note now the third manifestation of this Sakti. This evolution of Sakti is tripartite, icchā, jnana and Kriya. The author, mentioning the proper nature of these Saktis, has regarded this will as a creation of the whole universe (jagaddhatri). The term undoubtedly, refers to the origin of matter and letters. In connection with the creation of various phones, the founder of the Ma. School has mentioned this Sakti as Matrka and Malini. The further evolution of the Matrka into fifty letters, called Saktis, is another remarkable point that refers to the significance of Sakti.

In addition to the manifestation of Sakti, mentioned above, there is another further tripartite development of Sakti, viz., Para, Parapara and Apara. This classification is absolutely based on the functions of Sakti. As we learn from the text that the'Sakti of

Siva is endless. It is due to its functions that it is classified under three heads. The name 'para' stands for those benign Saktis which are Supreme like Siva and lead worldly creatures to the supreme status (cf. Sivadhama philapradah Ma. III, 33). By "Parapara", we mean those Saktis which bear the progress of the limited selves (anus) towards the final goal by bringing about their attachment to the mixed fruits of their actions (Ma. III, 32). Lastly the 'Apara' is styled as 'Ghoratala' and it implies those Saktis which closely embrace the individual souls and draw them more and more downward by attaching them to the objects of the senses (Ma. III, 31).

From the direct or indirect references to Saktis in this book, it is not difficult for a reader to conclude the high position which this concept has got throughout the whole school of Malini. For example, let us examine the importance the exponent of the School has imparted to this Sakti.

At the very outset the word, "malici" implies Sakti which is regarded as related to the moon of wisdom (conscious Siva) in the benedictory verse of this work. It is mentioned here as dominating the whole universe like the rays of the moon.

Let us adduce another instance which also confirms that the main character of the work is Sakta (related to Sakti). It is Sakti that inspires the sages, Narada, Agastya, etc. for the study of Siva-Yoga and consequently they go to Kartikeya (Ma. I. 3).

By a close study of the contents of the work, we can form our opinion that the work breathes out the Sakta spirit and represents a Sakta Vedanta. As soon as Karti-

-keya begins to relate the Yoga, heard from Siva and Pārvatī, to the sages, we find that the Goddess Umā, the divine consort of Siva, is placed on an equal footing with her Lord. Later on this equal position of Sakti becomes prominent. The Supreme Principle, Siva, retires and his essential nature comes to the forefront with all the attributes of her Lord. We see that Siva becomes a principle of pure experience and his Sakti reigns supreme over all the processes of the cosmic evolution.

From the prominent position, awarded to Sakti, we can say that the founder of the Ma. School has correctly estimated this principle and regarded it as a world energy. Its devotees are asked to concentrate themselves on it in the form of a woman. The worship of the womanly aspect of God cannot be ignored as a vague idea of the Indian mind. The female character of God is highly respected by the Indians. It is connected with the Sakta School, or philosophy.

It is an admitted fact that the concept "Sakti" occupies very important place rather unique its character in the history of the tantrika philosophy. Even the Saiva systems, which hold Siva as a Supreme Principle, have not failed to recognise the importance of Sakti. It is believed that even Siva as such, without any reference to Sakti, is as good as non-existent. This means even the state of existence to be apprehended, as such implies the functions of Sakti without which we can not say that a thing is or that it is not. Even pure Being to be realised as pure being presupposes Sakti. Hence not merely for the dynamic purpose but for the very existence of a thing, Sakti is highly needful. Without Sakti, so it affirmed, being or non-being, light or darkness, manifestation or

non-manifestation has absolutely no meanings. This specific value of Śakti represents its unique character.

On the other hand, the system of Sankara, as usually understood, has its attitude toward Brahman as free from every form of Śakti. It says that pure existence or awareness or self-bliss constitutes the very nature of Brahman which is self-luminous. The advocates of Śakti analyse the concept of Brahman and find even here Śakti is already implied. No doubt, it is cit Śakti and it is this which accounts for the self-luminous nature of the Pure Brahman. In this connotation, I may be allowed to put down the remarkable verse of Bhartr Hari, a great Grammarian and philosopher of his times, wherein the importance of Śakti is clarified. (Cf. Vāgrupāta cedutkramek avabodhasya sasvati. Na prakāśah prakāśeta sa hi pratyayā marśani). This shows that even self-luminosity (Svayam prakāsatva) of Brahman implies the silent action of Śakti which is one with it.

One thing remains to be pointed out in connection with the Śākta spirit of the work. It is already pointed out that the tantrika Sādhana for self-realisation is closely associated with the letters of two kinds, regarded as representatives of Śiva and Śakti. The Mā. School also follows this method of varna Sādhana very strictly in its own remarkable way. It has classified vowels and consonants and named it as “nadīphanta” order. It indicates that the subordinate position of the consonants recognised by the Matrka School is not agreeable to the Mā. system. Consonants, as Grammarians also hold, are developed forms of vowels but this school does not take them in that light. It stresses that both, vowels and consonants, are complete (purna) in their nature and do not require mutual support

to exist.

The author of T.A. also mentions that comiingling of vowels and consonants implies the equal position of Siva and Sakti (T.A. 15th., 133). The commentator of T.A. has clarified the idea that though the nadi phanta order breathes out the spirit of equality between Siva and Sakti, but the character of the Ma. School is chiefly related to Sakti (of. Kintue malinyam saktaaya svabhavasya udreko yenoktam-parmarthatah Sa sakti tanuh, T.A. 15th. A. Comm.).

From T.A., it is also learned that there were other alphabetical orders at vogue among the Saiva sects as kulaputtalika tantra mentions but the Nadi phanta order was much used. Hence this order was adopted by the Ma. school.

The work, in its nature, is religio-philosophical and due to this character, it is distinguished from the triple thought. As far as the question of dogmatios is concerned, both, the Ma. and the Trika Schools resemble each. Both admit one Supreme Principle, Siva, and represent idealistico monism. The position of Sakti principle is not as primary in the Trika School as it is in the Ma. system. Due to the domination of Sakti to regard the School as Sakta is, by no means, improper. The most distinguishing feature that separates it from the triune system is its religious culmination. The specific attitude of the work is towards the practical Yoga. The work lays much emphasis on intuition. No spiritual seeker is transformed to the status of Divinity unless his intuitive faculty is awakened by various tantrika rites. The doctrine of the seven dharanas is an instance of the fact. It teaches Sadhakas, how to identify themselves with the

supreme. First they ought to identify themselves with the gross elements from which they start their Sadhanā. After transcending these lower levels they should identify themselves with the Infinite. The mention of various dharanas is a proof of this gradual ascent the work favours. Due to this religious fervour of the work, Athinava Gupta has recorded it as an authority and authenticity on the Trika (cf. trikasaṁam malinīmatam, T.A.).

In religio-philosophical literature of the Āgamo culture, Malinī vijayottara tantra occupies a very important place. Being affiliated to the Saivāgamas of Kashmir, it inherits all the wealth and grandeur of the Saiva metaphysics and discipline. But in certain respects, it seems to go beyond the recognised concepts of the Trika. There is no doubt that the School was very ancient and its teachings came down in an unbroken succession through a line of teachers from times immemorial. Even in the age of Abhinava Gupta, who was one of the best exponents of the School, the line of the teaching of this School was already on decline. As a result of this, its progress was arrested and many of its secret teachings became a dead letter even to the best initiative of the age. We have tried to make clear in our translation and notes the implication of the text as we find it. We are sure that it will be found upto date after a close scrutiny of its doctrines and their comparison with the general Āgamio teachings of the age. Malinī vijayottara tantra makes an important episode in the history of the early Tantrika literature. The work is very difficult one not because its language is cryptic or enigmatical but no authoritative and competent source is available today to throw light on the obscurities and mysteries of the cult. As a result

of pauoity of literature and lack of authoritative illumination many questions have still remained opened and will continue to do so until fresh data are available in the future. A careful study of the text cannot fail to be a source of unfailing interest to a serious student of the Agamic culture.

PART II. (TEXT) V - SUMMARY OF THE TEXT CHAPTERWISE.

PART II. (TEXT) V - SUMMARY OF THE TEXT CHAPTERWISE.

FIRST ADHIKARA. SUMMARY.

FIRST ADHIKARA. SUMMARY.

In the benedictory verse, the author has referred to the importance of the universal consciousness (Cit Sakti) which prevails everywhere in the world.

The author has brought Kartikeya, the son of Mahesvara and Uma, on the scene to relate the Siva-Yoga to the sages, Narada etc., who approach him to learn the same.

He begins to tell them the story of Sankara-Yoga as he has learnt it from Siva, when he was relating the same to Parvati. She, keeping in view the well being of mankind, requested Mahesvara to relate the theme of Siddha Yogisvari Tantra in its abbreviated form as the same in detail cannot be grasped by men of low intelligence.

Sankar.has mentioned the portion of the Siddha Yogisvari Tantra, the name of which is Malini Vijayottara Tantra and which He has got from Aghora (Anukhya Siva).

The work mentions two classes of the phenomenal objects. The first group, which contains Siva, Sakti, Mantra, Mantresvara, Mantramesvara and Vijñanakala, is acceptable. The name of the other group is avoidable, which includes the three impurities, viz., anava Mala, the Karma Mala and Maya Mala. The two aspects, viz.,

(Sakala) and transcendental (Niskala) of Ultimate Reality (Siva) are mentioned. Similarly Sakti, which is not different from Him, has also two aspects, dynamic (active) and static Siva, desiring to create the world, first of all, created eight kinds of Vijñānakala (Pudgala) and awakened them to rise to the status of the Mantra, Mantresvara and mantramahesvara.

The importance of the independent Will of the Lord (Siva), who, creates the universe by it, is mentioned. The first limiting adjunct, which brings limitation to him, is his own free will, called Maya.

The Maya Tattva creates Kala from which the Asuddha Vidya is manifested. Similarly the creation of the other tattvas, is pointed out. The three taints, strengthen the animal state of Siva and bring limitation to His qualities, such as, all-knowsership etc.

The Lord has created three and a half crores of Mantras, which liberated the Anus and went back to eternity. Thus in course of time, the Anu, when it is considered as capable of getting liberation, is unified with the divine power. In this philosophy, elevation or fall of the individualself (Anu) is dependent on the Sakti.

When the salvation of the limitedself is intended, this Sakti is unified with the Anu and it is divided into three classes.

The unification with the Sakti in its acute form cannot be realised by the aspirant in his physical being. After getting this Sakti-Pāta, the Sadhaka dies at once and becomes Siva. The second kind is realised in this body. The Sadhaka enjoys the World and after death attains Siva-state. In the third kind, the aspirant is

inspired and encouraged to go to a teacher in order to learn Siva-Yoga.

Emphasis is laid on the Guru for the spiritual rise. The entire satisfaction of the Guru is highly essential for the Sadhaka, who is said to be of four kinds, Samayi, Sadhaka, Putraka and Acarya along the four kinds of initiation. The Sivayoga cannot be complete unless one learns to distinguish between the acceptable and avoidable groups.

SECOND ADHIKARA

SUMMARY

Diversity begins from unity. To reach unity one must start from diversity. This is the fundamental principle of the Tantrika philosophy. This adhikara, to illustrate dharanaṣṭe, this principle, mentions seven methods or dharanaś, by which a Sadhaka can cross the ocean of the various principles to attain the supreme Reality. The names of these dharanaś are as follow:-

1. Pancaḍasa Vidhi 4. Nava Vidhi.

2. Trayodaśavidhi. 5. Saṭavidhi.

3. Ekādaśavidhi. 6. Pancaavidhi.

4. Trividhi.

The Pancaḍasa vidhi is applied to the Tattvas, beginning from the earth to Prakrti Tattva. Siva in His aotive State is different from Sakti. Again Siva who is the chief pramatar assumes seven grades termed 'Sapta Pramatr Bhūmikāś' in His wordly state (Sansari-daśa). The names of these seven measurers in descending order are as run below:-

1. Siva Pramatr. 4. Mantra.

2. Mantramahesvara. 5. Vijnanakala.

3. Mantresvara. 6. Pralayakala.

4. Sakala.

Siva is not without His Sakti. Therefore these seven Pramats have also their seven Saktis.

Thus the whole number is fourteen. The form of the thing on which the Pramatr Meditates is called 'Svarupa'.

This Svarupa in the Panadasa Vidhi, in the case of the earth, is dullness (gadatvadi). The whole number is fifteen, i.e., one object of the meditation (Svarupa or Sakalantara) and seven Pramats with their seven Saktis.

This is the lowest dharana, from which a Sadhaka has to start. After completing this vowres of the lowest dharana and getting mastery over the class of the twentyfour categories, a Sadhaka enters into a bit higher test, called 'Trayodasa Vidhi'.

In this higher dharana, Sakala Pramatr with his Sakti becomes an object of meditation (Svarupa) and the remaining six Pramats with their Saktis meditate. This method is applied to the six categories, i.e., from Purusa to Kala (one Purusa Tattva and five its aspects - Kala,

Raga, etc.). This group, though inferior, is a bit superior to that already mentioned. The next step, which an aspirant has to take, is elevenfold (Ekadasvidhi) method which is applied to the Pralaya Kavali Pramats as well as to the Maya-Tattva, both of which are superior to the aforesaid tattvas.

The ninefold method (Nava vidhi) is required for the Vijnanakala Pramats who are superior to the Pralaya-kalas and who stand between the Maya Tattva and Buddhi

Vidhya (Mayordhve Suddhavidyadhah, T.A.). In this dharana,

the object of meditation is Vijnanakala with his Sakti on

which the four pramats, from Mantra to Siva with their

four Saktis, meditate. In this Dharana Vijnanakala with

his Sakti is an object of meditation and the other four

Pramats beginning from Mantra to Siva with their respect-

ive Saktis, are meditators.

Next dharana is Sapta Vidhi (sevenfold method) in

which Mantra Pramatr with his Sakti is held an object with

the other three measurers along their Saktis. The Mantra

Pramata is far superior to the measurers already mentioned

as it has only one taint in the state of being destroyed.

In the fivefold dharana, Mantresvara is a form of

an object (svarupa) and the other two measurers with their

Saktis are meditators who concentrate on the object.

Next to this dharana is the threefold method

(trividhi) which has, from the Trika point of view, con-

tains the significance of the triple Mantramahesvara Pramatr

with his Sakti as an object on which Siva with His Sakti

meditates.

The whole system mentioned in these seven dharenas

shows how an aspirant can rise from a gross State to the

supreme reality. The Trika doctrine does not deny the

objects of the world. Its chief mark is this that as gross

objects are evolved from the subtle principle so an approach

should be made to the subtle through the gross.

The method of the seven meditations can be applied

to the number of the one hundred and the eighteen worlds

also.

The Sadhaka practising these dharanas, sometimes

is unified with the Sakti of Siva. The man unified with the Sakti has perfect devotion to Siva, success in the Mantras, control over the creatures of the world and the accomplishment of his task. This Rudra-Sakti Samavesa is classified into five divisions, i.e., Bhuta, Tattva, Atma, Mantra and Sakti which again are divided into five, thirty, three, ten and two kinds respectively. The whole number of these Samavesas is fifty.

A great emphasis is laid on the three Samavesas, viz. anava, Sakta and Sambhava, which have their special significance in the plane of the spiritualisation of a Sadhaka. The anava mentions physical approach to the fundamental Reality and includes all the means of the Yoga method. In this Samavesa, the idea of duality predominates and a Sadhaka reaches his destination through duality. The Sakta Samavesa refers to a Sadhaka of bhedabheda class realises the subjective units temporarily. He is not mentally balanced. Sakta is chiefly related to the two- fold effort, physical and mental. The third, Samavesa, Sambhava is, free from all the physical as well as mental efforts. In this state everything of the world seems consciousness. The whole universe is full of Siva (Siva, maya). The cause of this awakening is a preceptor, who plays a very important part in the spiritual sphere of Saivism. It should not be thought that these various Samavesas yield various fruits. They are different means for self-realisation.

Five states of the Infinite Siva point out his five Saktis due to which he is called panca vidha karlya kari. The states are given below with their distinctive marks in an ascending order (aroha Krama).

1. Jāgarat-Avasthā-the waking state is that when

ultimate principle is differentitated as Prameya, Pramana.

As a matter of fact, a Sadhaka, in this state, lays stress

on the Prameya in which he super-imposes the supreme unity.

2. Svapna-avasthā - the dreaming state. In this

state the Sadhaka discards the measurable ground and rises

a bit high. Consequently he stresses the higher-level and

stabilises himself on the measure (Pramana).

3. Suṣupta-avasthā-dreamless sleep state. In

this position, the Sadhaka negates the previous two levels

and fixes himself on the level of the Pramātṛ. He is try-

ing to ascend higher but the ultimate goal is still out of

his reach.

4. Turīya-avasthā-the fourth state. The state

refers to Suddha Vidyā. The balanced state of jñāna and

kriyā is not experienced here.

5. Turīyatīta-avasthā. The state beyond the

fourth.

This is the state of perfect bliss, consciousness

and perfectself. All differentiations cease-here. It is

the quiescent state of Śiva when He Himself remains and all

His, creation comes to an end. There is no separate

experience of Śakti in this state (For detail, see notes on

the second adhi.).

Various names of these states with their kinds

are explained in the notes on the second adhi.

From the evolutionary point of view, the visible

universe is classified into four classes, called āṇḍaṣ

(Lit. eggṣ). This fourfold division with its distinctions

is explained in the notes on the adhikāra.

8

THIRD ADHIKĀRA

SUMMARY

The chapter deals with the formation of mantras and varied developments of the free will (Svantantrya Sakti) or Siva inseparably united with him. It assumes the form of emotive will (Īcchā Saktī) when the former desires to create the universe. The further evolutions of īcchā are, Jnana Saktī and Kriya Saktī. Like the Cintāmani Jewel, it has numerous forms.

8

THIRD ADHIKĀRA

SUMMARY

The same Īcchā Saktī when it assumes the role of the Mātrkā Saktī, is divided into two, nine and fifty divisions. Its two divisions, Vīja and Yoni, represent vowels and consonants, respectively. The nine kinds refer to the nine groups of the letters of the Sanskrit alphabet.

8

THIRD ADHIKĀRA

SUMMARY

The first group consists of the sixteen vowels from ‘a’ to anuswāra, called Vīja (seed). The consonants from ‘ka’ to ‘ksa’ are said to be ‘Yoni’ and divided into the eight groups, viz: (2) Kavarqa (3) Cavarga (4) Tavarga (5) Tavarga (6) Pavarga (7) Yavarga (Ya, Ra, La, Va) (8) Savarga (Sa, Ṣa, Sa, Ha). (9) Kṣa.

8

THIRD ADHIKĀRA

SUMMARY

The ninth group contains one letter, which from the Tantrika point of view, is mysterious and is termed as ‘Cakrasvarā’ (Litt. the lord of the circle). It chiefly represents the combined form of Siva and Saktī.

8

THIRD ADHIKĀRA

SUMMARY

The fifty kinds of the Mātrkā are understood as the fifty letters individually regarded as Saktis.

8

THIRD ADHIKĀRA

SUMMARY

The Lord Siva, by His Īcchā, regarded as a store house of sorīptures, awakened the Aghorā, who creates the letters. It is these letters by which the Mantras are formed to yield the desired fruits to the seekers who utter

them for the purpose. The letters are the main source of

all the Sastras, scriptures and Vedas.

Saktis of Siva are innumerable. They are chiefly

arranged in three groups due to the functions they have to

perform. The first group represents 'Apāra', regarded as

'Ghorateri' (Lit. more dreadful than the Parapara). It

degrades the individualselves (Anus) and gets them attached

to the enjoyments of the world. In reality, it is the

representation of the duality. The second kind, Parapara

is mentioned as 'Ghora' (Lit. dreadful) to create an incli-

nation in the minds of the Anus towards the deeds and stand

in the way of their liberation, are its distinctive functions

It is a bit superior to the previous one and represents dual

plus nondual state (Bhedabheda). The third kind, 'Para',

brings the Anus to the state of Siva, the ultimate goal.

It is 'Aghora' (Lit. not dreadful) and has the representation

of non-dual state. As a matter of fact, the Sakti of Siva

is one but due to its various functions, it is called by

different names. On the basis of its denotation of Siva,

its other kind is 'bhinnayoni Malini, the body of which is

made of the letters from 'Na' to 'Pha' (Nādī Phanta).

The author has mentioned the mantras of the three

Saktis, made of the letters, referred to by the different

parts of the body. The Saktis are called 'Vidyas' and awe-

inspiring effect is assigned to the utterance of the Para

Vidyā Mantra. Besides, the formation of the different

parts of their bodies by the particular letters is specially

pointed out. The whole chapter contains an elaborate des-

cription of the Vidyas with their Mantras. Alphabetical

order of the Bhinmayoni Malini School, is specially stressed

in this adhikara.

4

FOURTH ADHIKARA

SUMMARY

Kartika...has clearly defined the Siva-Yoga, as he learnt it from Siva, to the Sages. Further he explained to them the competency for Siva-Yoga and two kinds of diksa, viz., the initiation of action (Kriyu Diksa) and the initiation of knowledge (Jnana Diksa). An aspirant duly initiated by knowledge as well as by action can be competent to learn the Sivayoga, which sufficed to enable him to enter into the Mantra-yoga for higher goal.

4

FOURTH ADHIKARA

SUMMARY

He continued the distinction between the Bhinna-yoni Malini and Abhinnayoni Malini as it is asked by Parvati to Siva. He explained to them the alphabetical order of the thinnayoni Malini. All the Tattvas in the reverse order from dhare to Siva Tattva, should be meditated upon (see notes on the Fourth Adhikara).

4

FOURTH ADHIKARA

SUMMARY

The Parapara, Apara and Para Vidyas are explained with their Mantras and importance is attached to the para mantra, Sauh.

4

FOURTH ADHIKARA

SUMMARY

Fundamentally there is no difference between a Jnani and Yogi. Both of them are one and the same. As regards their fruits they are equal and attain liberation equally and become 'Siva' finally.

4

FOURTH ADHIKARA

SUMMARY

The three kinds of knowledge, Sruta, Cintamaya and Bhavanamaya, are defined and explained. The Bhavanamaya state is understood as best of all as it refers to the almio state, free from all vikalpas (doubts). Similarly, three stages of a Yogin are mentioned. The siddha class is recognised as superior to all.

FIFTH ADHIKARA

SUMMARY

The chapter chiefly deals with the bhuvanaśivan, one of the sixfold road, understood as an obstruction to self-realisation according to the Sadhana of the Tantrika School.

FIFTH ADHIKARA

SUMMARY

Sixteen worlds, such as, Kalagni, Avici etc. are connected with Dhara Tattva. The other four elements beginning from 'Jala Tattva' to Akasa, are related to a group of eight worlds. Five subtle-elements (Tanmatras), five action senses, five Jnana senses, mind and Ahamkara cover a group of eight worlds. 'Devayonyastaka' group is found in Buddhi-Tattva. The worlds, belonging to Prakrti, are also eight. Vama, Bhima, etc. Six worlds are connected with the Purusa Tattva. There are five worlds in Raga Tattva. Krodhesa, Canda, etc. four worlds balong to Asuddha Vidya Tattva. Kala and Niyati have one world each. There are three worlds of Kala Tattva. The worlds of Maya Tattva begin from Mahatejas to Bhuvanesa (Ma. V. 28). The worlds of Su Vidya are Halabela, Krodha, Ambika, Aghora and Vama devi. The world, from Pivana to Aghora are found in Isvara Tattva. The worlds of Sada Siva are Raudri Jyesta dhvanyasa in the notes of eth. adhi.)

SIXTH ADHIKARA

SUMMARY

The present Adhikara, specially stresses intuition of knowledge (Jnana Diksa) according to which an aspirant has to realise all the phenomenal universe or macrocosm in his own body. For this purpose various

anganyasaa are to be performed according to the three phases

of the dvaita, the Dvaitadvaita and Advaita, corresponding

to the three methods, aparavidhi, parāpara vidhi and para-

vidhi. In accordance with the Aparavidhi, a Sadhaka should

auppose thirtysix principles in his own body which can be

measured as being, sixty fingers long. This performance is

technically termed 'Sat tringat Tattva Nyasa'. The other

Nyasa of the similar type is Panca tattva Nyasa, according

to which, five gross elements, from earth to ether, are

realised in the human body. In 'Panca Khandalivanyasa',

only five tattvas of pure and impure opacity, viz., Maya,

Su Vidye Isvare, Sadasiva and Sakti are said to be known in

the body. Similarly Trikhanda Tattvanyasa is a condemned

form of all the thirtysix catagories and classifies the

whole manifestation into three varities i.e. Atma, Vidya

and Siva Tattva.

Likewise, a group of one hundred and eighteen

worlds (Bhuvana), vull known in the Saiva and Sakta litera-

ture of India, ought to be realised in the body which is

elresdy measured as eightyfour fingers.

Similarly, the nine groups of the lettors,

i known as 'Matrka Saktis, should be known in the human

body.

Nineteen padas or the Parapara Vidya Mantra, are

specially emphasised.

All the Nyasas, according to aparavidhi, are

meant for those Sadhakas whose mental vision is not yet

spiritualised and who still cling to the objects of the

world.

The second Vidhi mentions the measurement of the

body ninetyfix fingers. It is meant for a bit superior

class of Sadhakas who are partly inward and partly outward.

The third 'Para Vidhi', according to which, the

body of the Sadhaka is supposed to be of one hundred and

eight fingers, corresponds to nondualism and is meant for

that type of Sadhakas who look at all dualities, such as

pleasures and pains, life and death, equally and who are

perfectly in the way of spiritual realisation.

The Sadhaka under initiation is ordered to take

everything in a triple sense. He should make a threefold

division of all tattvas and letters and preserve the funda-

mental principle, 'Trinity' of the Philosophy. (For

detail, see notes)

SEVENTH ADHIKARA.

The adhikara is connected with the mudras (special

postures of body) regarded as energies of Siva (Siva Sakt1).

In all sorts of religious activities, they are said to be

performed strictly, physically and mentally. They also

equip aspirants for the attainment of the Supreme.

The names of the various mudras, are as under:-

1. Trisula. 2. Padma. 3. Sakti.

2. Cakra. 5. Vajraka. 6. Danda.

3. Danastra. 8. Mahapreta. 9. Mahamudra.

4. Khagavari. 11. Mahodaya. 12. Karala.

5. Khatvanga. 14. Kapalaka. 15. Hala.

6. Pasa. 17. Ankusa. 18. Ghanta.

7. Mudgara. 20. Trisikha. 21. Avaha.

8. Sthapani. 23. Rodha. 24. Dravyada.

9. Nati. 26. Amita. 27. Yoganudra.

8

EIGHTH ADHIKARA

SUMMARY

The chapter specially deals with sacrificial ceremonies. A sacrificial homa (Yaga-ḍāma) with Agni Kunda etc ought to be built in a good and beautiful place. A Sadhaka, after taking a bath of six kinds, viz., Bhasma, Mala, Vidhi, Mantra, Vayavya and Jala Snana, should worship Dvarapalas. The Guru, ought to unify his disciple with Sakti and teach him the Navatmaka Mantra, mentioned in the 21st., 22nd and 23rd Verse of the adhikara.

8

EIGHTH ADHIKARA

SUMMARY

After Yamala Nyasa, specially mentioned for all the Saiva initiations, a Sadhaka should worship a trisula, situated in his Navel (Adhara Sakti). In the surroundings of it, Vama, Jyesṭha etc. Saktis should be worshipped. In the peaks of the trisula, the three Vidyas or three Saktis, i.e., midmost peak, Para Devi with no special colour is said to be meditated on. In the right as well as in the left peak, the Apara Sakti and parpara with the black and brown colour (Krsna Pingala) should be worshipped. The process is called 'Mental dedication' (Manasa Yaga).

8

EIGHTH ADHIKARA

SUMMARY

The Nadi Phanta Kalini should be uttered by a reverse order and Ganesa, etc. diiities, already placed in the sacrificial house, should be worshipped. The Mantra-Kalasa, known as (Vardhani) should be placed in the sacrificial house and wax the fire should be enkindled in the Agni Kunda. After Homa and other necessary runctions or the sacrifice, the Acarya (Preceptor) should suspend all the religious activities for the time being and go to his bed for sleeping. In his soundslcep, the preceptor would have a dream. He should explain the good dream concerning his demons, beautifully decorated, overcoming difficulties

ascending sacred place, wine, cutting of heads, eating of uncooked flesh, sight of gods and exorcism etc. to the disciples. The dream in which the above mentioned things are not seen, is called a bad dream (Duh svapna) due to eating of cooked flesh, massage and falling into a ditch etc.

For the bad dream, the Guru should perform expiatory rites mentioned in the Tantras. The preceptor ought to read out the following conventional practices (Samaya) to the Sadhakas. The Sadhakas should always worship gods, guru, agni and goddesses. They should eat nothing without offering to them. They should not move aimlessly. They ought practise Yoga and utter Mantras.

After reading out the above mentioned conventional practice (Samaya), the Guru and the Sadhakas should take a bath with the water of Siva-Kumbha.

NINTH ADHIKĀRA.

SUMMARY.

The present adhikara begins with the pure religious activities, which, a Sadhaka has to perform under the supervision of a preceptor for the removal of bonds and cutting of the nānta. All the religious rites, mentioned in the adhikara for an aspirant, desiring to be spiritually elevated, form a Kriya Dikṣā, Pasa chheda and dikṣā adhikaras. This type of dikṣā is really a demonstration of the non-dual philosophy.

A Guru should prepare a mandala of a mysterious type, accompanied by a net with a fish in it. A measurement of the mandala is also suggested. A preparation of a lotus with its various petala and three peaks is mentioned

for the complete formation of the Mandala. For the completion of the Mandala etc. Various colours are prescribed.

Bodies, the other useful materials for the decoration of the same are considered necessary. To purify the material and articles of initiatory rite, a cloth besmeared with the paste of Sandalwood should be used.

On the three peaks, the deities, residing in the three Mantras, that is: Navatmanaka or Bhairava, Sudhava and Kati Sukhar are said to be worshipped. The Guru, inscrutable from Siva, should put on a white turban and then prepare a hand of Siva for outting the net of his pupil.

On seating the pupil in the middle of the net, already prepared for the purpose, the preceptor should bind his arm, throat and Sikha by a threcfold thread. He should offer sacrificial oblations to the fire by various Mantras and the Mantras of the three Saktis.

The Guru, when the Tattvas, beginning from earth to Prakrti, supposed to be found in the microcosm of the pupil, are purified, should out the net of the arm and offer it to the fire. Then the net of the throat should be out and offered to the fire when the Maya Tattva is purified.

When the Tattvas, from Suddha Vidya to Sada Siva, are purified, the Pasa or Sikha should be out and thrown into the fire accordingly.

The Guru ought to make the pupil realise the fundamental unity in the materials, such as, Chela, and his self. The pupil thus united with the Supreme by his Guru never comes to the animal state (Pasuta) and remains identical with Siva.

TENTH ADHIKARA.

SUMMARY

A religious Guru should take the man, who is

possessing sound knowledge of Sastras, firm-mindedness and full control over his senses, as a Sadhaka without any further examination. Before the proper initiation begins a sacred pot (Kumbha) should be placed in the middle of the sacrificial house. The Sadhaka, who is going to be initiated, should be decorated like a king and then he should be regarded as Siva. After sprinkling water on his forehead, the Guru should give him the Siva-Mantra by the repetition of the astra Mantra. By a religious rite, Rudra-Sakti should be got entered into his body. From the day he is unified with the Sakti, he possesses the same qualities, which Sakti has.

After performing preliminaries, he is advised to repeat the Mantra, which benefits him according to his special needs. Ordinarily special stress is laid on the 'Navaka' Mantra and its formulation is described in detail. This Navatmakā Mantra is better than any other Mantra that brings extra-ordinary sidhi to Sadhakas. By repetition of this Mantra, a Sadhaka can win over a king with his treasure and servants. After Japa, he should offer sacrificial oblation to the fire and do Tarpana and Marjana of the Mantra. The Sadhaka fully initiated as a preceptor is not affected by works, such as killing somebody or bringing somebody under his control. He can have miraculous powers at his disposal to use them in any way.

ELEVENTH ADHIKARA.

SUMMARY

The adhikara begins with a most efficacious initiation for which no profundity of means is required. An Sa-Dhaka in the sacrificial ground should think his

body to be inspired by Sakti. He ought to think the road, deserving purification (Sodhya adhva), i.e. from earth to Maya Tattva), in his own microcosm. The Balini Sakti should be worshiped in the Samputa of Para Sakti. The Sadhaka should make a lotus flower with eight petals, accompanied by eight Saktis along the letter 'Ksa', on the top.

The group of eight Rudras called Virasaka should also be placed there.

The Sadhaka should be offered to the Sakti. His hands should be got illuminated by the Rudra Sakti. A flower should be placed on his hands, already besmeared with the Sandal wood paste. The mouth should be opened and the flower, should be thrown in the Mandala. On whatever diety in the sacrificial ground, the flower falls, the 'diety should be considered his Kula (Devata). The Guru should worship a cirole on the forehead and the hands of the Sadhaka. Then the hands should be taken towards the fore-head. This whole process is called 'Siva hasta vidhi'.

The sacrificial residue should be taken in hand and then to the mouth in accordance with the Siva hasta vidhi.

A danta Krata, having a measure of sixteen fingers, should be used in order to examine the Sakti-Pata. The Sadhaka is advised to meditate on the Sakti which seems entering into the Sakala or Niskala (immanent and transcend ent) Siva. If the disciple is really unified with the Sakti, the symptoms, such as, Ananda etc. appear in the Sadhaka. By the method mentioned above, the Sadhaka can be turned as a preceptor (acarya).

TWELVETH ADHIKARA

SUMMARY.

The Adhikara Yogic deals with Yogic practices

which are to be practised in a secluded or underground place.

Two yogic methods, called Lākayā-bheda and citta-bhūda (14th verse of the adhi.), are specially stressed to be practised. After necessary preliminaries of the saori-

rīca, the Sādhaka should begin his Sādhanā and identify himself with the object he wishes to meditate on. He ought to begin his twofold dharana, full of object (Savikalpa Ka) and objectless (nirvikalpaka), on the earth,

divided into fifteen kinds (Ma. II). It is no compulsion that he may remain fixed up in one object. He may be fixed up in any object for which he deems himself competent.

WHIRTERTH ADHIKĀRA.

SUMMARY.

In varuni dharana, a Sādhaka has to concentrate himself on Jala Tattva (water) along its fifteen kinds mentioned in the second adhikara. Mastery over this Tattva frees a Sādhaka from diseases, arising from bile.

The dharana on the Jala tattva (water) is also of two kinds i.e. full of objects (objectless).

A concentration on the fire for a month, relieves an aspirant from the diseases of phlegm and wind. By perfection over this tattva, a Sādhaka becomes sleepless and eats much.

By the vayu dharana, a Sādhaka can have power of moving to and fro like the wind. He can walk miles without exhaustion. Mastery over the tattva strengthens the physique of a Sādhaka and he can uproot trees.

A concentration on the sky makes a Sādhaka free

14

FOURTEENTH ADHIKARA

SUMMARY

The chapter specially mentions concentration on the five subtle elements, (Tan Matras) such as, odour (Gandha) flavour (rasa) colour (Rupa) feeling (Sparsa) and sound (Sabda).

14

FOURTEENTH ADHIKARA

SUMMARY

A Sadhaka concentrating on the odour (Gandha tan Matra) for six months, has the ability to produce gandha according to his desire.

14

FOURTEENTH ADHIKARA

SUMMARY

A dharana on the flavour brings wonierful tastes to a Sadbaka. An aspirant is free from diseases and he gets black hair.

14

FOURTEENTH ADHIKARA

SUMMARY

By a dharana on the colour (Rupa), a Sadhaka becomes divine-sighted. (Akrtaka)

14

FOURTEENTH ADHIKARA

SUMMARY

A dharana on the Sparsa tanmatra makes a Sadhaka strong-bodied.

14

FOURTEENTH ADHIKARA

SUMMARY

By a dharna on Sabda Tan Matra, a Sadhaka hears wonderful sounds in which he experiences various Pramatra, such as Sakala, Pralayakala, Vijñanakala, etc.

15

FIFTEENTH ADHIKARA

SUMMARY

Eleven dharanas, ten of the ten senses and one of

the mind, are explained here. By concentration on the

tongue, an aspirant becomes an orator.

Within six months

he becomes an eloquent speaker.

By the dhyāna on the power of grasping (Pāṇi) a

Sādhaka becomes capable of grasping distant things within

six months. A concentration on the power of locomotion

(Pāda) makes a Sādhaka capable of wandering all over the

earth. A Sādhaka practising the power of excretion (Payu)

becomes free from diseases of Payu. A dhāraṇa on the

Phallus (Liṅga) strengthens the will power of a Sādhaka and

he becomes able to create things by his own will (Īśśhā

Kāmītvā).

A Sādhaka, concentrating himself on the power of

testing (Rasendriya) for six months, has the capability to

taste a distant thing. By a similar dhāraṇa on the nose

for six months, a Sādhaka can smell things lying at a long

distance. A dhāraṇa on the eyes makes a Sādhaka divine

sighted. A Sādhaka becomes strong-bodied by a dhāraṇa on

the power of feeling (Tvak).

By a concentration on the power of hearing

(Śrotra) a Sādhaka can hear a sound from long distance.

The mind is the cause of bondage and liberation

and therefore, dhyana on it is best of all.

The ten senses with the mind are said to be cause

of bondage and liberation. They bring bondage if they are

inclined towards their objects. If they are fully con-

trolled and devoted to the All-pervading Principle, they

liberate men.

Sixteenth Adhikara

Summary

A dharana on the dhunkura (oro) produces wonderful siddhis. A man practising this tattva becomes inviolble and he has an eternal power of attaining everything though it is out of his reach. If a man meditates on the buddhi tattva, he will have a retentive memory. A man becomes free from diseases and attains the position equal to that of the Isvara tattva, if he continues to meditate on the Purusa tattva. Similar dharanas on the raga, asu, vi. etc., bring various siddhis and fruits to the Sadhaka.

Seventeenth Adhikara

Summary

If the mind is not balanced and it does not come under control by dharanas mentioned in the foregoing pages, a Sadhaka should follow Pranayama and practise it in the Padma posture. Among twelve hundred and forty-three dharanas four dharanas, viz., sikhī, asbu, isa and amrta are primary. If a Sadhaka, concentrating his mind on a special object, gets the stability of his mind in any other object, which is not the main aim, he should not stop his efforts till he reaches his final destination. If a Sadhaka does not normally succeed in the activities he has adopted for the purposes, he should cultivate detachment in him towards the various enjoyments of the universe. Besides, he should adopt a reverse process or 'Kalaratri' method to cut off the betraying element of the mind in order to achieve success in his mission.

Eighteenth

Adhikara

Summary

Monistic nature of the Kashmir Saiva School is specially referred to here. The outer phallus-worship prevalent among the Hindu is intrinsically related to the spiritual linga.

Eighteenth

Adhikara

Summary

The author of the work tries his best to disclose the secrets of spirit and diverts Sadhakas to meditate on it. Self-knowledge is strongly supported as a means to the supreme end.

Eighteenth

Adhikara

Summary

Various methods, such as, pranayama, etc., for self-realisation in comparison with this method have no value. This atma-yoga or self-realisation can be practise in any place, state or mood.

Eighteenth

Adhikara

Summary

There is need of any particular mantra, conduit or Sadhana. No fasting or yogic conduit is required for this spiritual yoga. There is no restriction.

Eighteenth

Adhikara

Summary

Men of all classes are equally privileged to take part in this self-yoga.

Nineteenth

Adhikara

Summary

A Sadhaka, who desires to achieve success in abhinnayoni Malini, should, worship 'Kulacakra' containing eight Kудras, viz., Aghora, Parame Ghora, etc.

Nineteenth

Adhikara

Summary

Similarly he should also worship Parasakti with the aghori etc. A person, though he is not fit for the Kulacakra-worship, is helped by the Saktis.

Nineteenth

Adhikara

Summary

For the worship of the same, the Sadhaka is advised to wander on the earth. He ought to stay in a city, a town, and a village for five three and one night respectively to perform Kula Puja.

Nineteenth

Adhikara

Summary

Weak-minded persons cannot undertake this process and hence they are allowed to stay in one place for the performance of this

vidhi. If they are able to do this also, they should, worship Kula Cakra in their own Navel (Nabhi) or simply they should meditate on the eight letters from 'Yu' to 'Ha' with the Kulesana in the middle. They are also allowed to meditate on the wheel, containing twentyfour spokes with the letters from 'Ka' to 'Ha', accompanied by dots (Savindu). They can meditate on the sixteen vowels in the wheel of sixteen spokes. There are various forms of atihinna Malini. She grants the desires of Sadhakas who meditate on her in whatever form they like.

TWENTIETH ADHIKARA.

SUMMARY.

The adhikara deals with the Sakta or Siva Vijnana. The names of Sakti and Siva's body are 'Pinda, Brahmana, Bala' and 'Tejas' etc. Sometimes collective name for Siva and Sakt1 form is 'Pada' by the knowledge of which everything is known. When Sakti and Siva appear as a manifested universe, their form is called 'Rupa'. In dissolution, when the whole phenomenal manifestation is withdrawn into their form, it is 'Rupatita' state. A Sadhaka should meditate on this form which is absolutely beyond the reach of human sense. An aspirant, practising this form, has numerous Yogic experiences, such as, 'Kampa ananda' etc. It is a good form or Siva and Sakti and should be practised for a long time. This state is divided into two kinds, physical (Bhautika) and Metaphysical (Ati-vahika). In the bhautika state, the sadhaka is specially connected with the outer objects. The inner subject appears off and on. In the Metaphysical state (Ativahika), the supreme subject prevails and the phenomenal universe disappears totally. The state has also other divisions and sub-divisions. Absorption into the Siva Xform

(Sarupya) is the best of all. It is also regarded as 'Prakasa Karani' (illuminating). It is a philosophical and spiritual approach to ultimate Reality. In this method Jnana (Knowledge) has a primary position.

The other method to reach the fundamental Reality is physical and it includes Yogic activities, utterances of Mantras and the worship of the three Saktis. Primarily it lays stress on the actions (Kriyas) and hence it is a Kriya Pradhana method.

According to this method, a Sadhaka is advised to meditate on the 'Sauh' (Prana) in any place out of the five, such as, the navel, the throat, the palate, the place, between two eyes-brows and forehead (Nulhyadi Panca Desa, Ma. XX-27). After a little while, he is unified with the Rudra Sakti and consequently he begins to speak Sanskrit. Within a short time, he obtains miraculous powers. For this Yoga he can also recite the Navatmaika Mantra or Rati Sekhara Mantra. According to his choice, he can meditate on the various Rudras, such as, Daksa, Canda etc. (verse 43), various Saktis, such as, Nanda, Bhadra etc., III 17, Doctrine of Cakra (wheel) is specially stressed and the number of them at the most is two hundred and fifty. In the different wheels different letters should be meditated on.

As regards fruits, there is no difference between the two Sadhanas, that is, spiritual Sadhana (Ativahika) and physical Sadhana (Bhautika).

TWENTY-FIRST ADHIKARA.

SUMMARY.

This adhikara deals with an esotul Siva-Jnana,

containing the Paradevi, from which the nectar is oozing. It ought to be recitated on in the wheel possessing sixteen spokes. A Sadhaka, meditating on the Para Sakti, should take his tongue to the palate. Six months' practice frees a Sadhaka from many diseases. "Sankrānti" method (entrance into other body), by which a Sadhaka can enter into the dead body of the other man is very significant. In a place free from wind, a Sadhaka, having controlled himself, should begin to enter into the cotton of the Arka plant gradually. In the course of his practice, he should taste gura (Sugar Candy) and Nimbu leaves. A human image should be made of Sandel wood, Gura and cumphor. After angru Nyāsa, he should meditate on it. He ought to penetrate into it, and for a while, he should stop there. Then he should shake it and get its limbs moved to and from. Due to this practice, the image begins to walk and run. He should continue to guide it till it comes to its own place. If it falls, it should again be got moved. This practice should be continued till it comes under the control of the Sadhaka. This process will enable a Sadhaka to enter wherever he likes.

From the tantrika point of view, 'Sendrakrti' or 'Samadhana Mrta' is also important. In the bright fortnight on the second day of the full moon, in the month of Baisakha, the Sadhaka should meditate on the para mantra (Sauh) in the moon, during the course of his meditation. He should sit in a secluded place, free from all sorts of disturbances, and should take milk only as his diet. He should continue to have a look into the moon till she sets. This practice should be continued till the fifteenth day comes. He should sleep all the night with the meditation on the para mantra, in the moon. At the night of the full moon (Purnamāsi), when all people are asleep, he

Paradevi, shining like the rays of the moon, putting on white clothes, pleasing and sitting on a lotus seat. He should begin to draw her towards him till she comes to his mouth. He should swallow her up and hold her in his heart. By the entrance of the Para Sakti into his body, a Sadhaka becomes free from all troubles. By this Yoga, a Sadhaka can divide his body into numerous bodies. and simultaneously enjoy multitudinous universe at his own will. Meditations on the reflexion of the moon in water also bring the same fruit.

TWENTY-SECOND ADHIKARA.

SUMMARY.

Another occult Yoga, called (Suryakrati), is explained here. The period specified for the practice is four months and eight days. A Sadhaka should continue to meditate on the sun in the month of Magha during the day time till it sets. The Sadhaka should concentrate himself on the wheel of eight, six or twelve spokes in the disc of the sun. Seasons, months and eight bhairavas with Siva and Sakti should also be mentioned there. Particularly the wheel of eight spokes should be meditated on in the disc of the sun. The other wheel should be meditated on in the rays of the sun. In due course of time, the Sadhaka will enter into a World of darkness which is free from obstructions. He should continue to meditate on the disc. After a few months, he will see Paramesvara in a wheel in the disc. He should draw him towards his mouth and swallow him. By this Yoga, he is identified with the sun and he can fly in the presence of the people.

A Sadhaka should meditate on his own body in a wheel end. during the meditation, he should utter 'Nadi

Phanta Malini', with the addition of the letter "au". This process will also bring him the fruit, similar to that of Suryakrsti.

Twenty-Third

ADHIKARA

SUMMARY

The adhikara is connected with the Guhya Jnana or secret knowledge, according to which, a Sadhaka has to meditate on his ear. During meditation, he bears a sound. He should stabilise his mind on it. By the practice, he is enabled to understand the meanings of the language of the birds. He can hear sounds from a long distance.

A Sadhaka should identify himself with the wheel situated in heart. Due to this practice, the things seen in a dream will be true.

By his yogic practices, a Sadhaka would be able to answer the questions of people.

1

First Adhikara

VI. Translation of the Text

1. May the rays of the moon of wisdom (consciousness) which have come out of the mouth of Paramosa (Siva) and which are capable of destroying the enemies of the Ultimate Reality (Parama Siva) prevail.

1

First Adhikara

VI. Translation of the Text

2, 3, 4 & 5. The Great sages, Sanatkumara) Sanaka, Sanatana, Sanandana, Narada, Agastya, Samvarta and Vasista etc., inspired by the power of Siva, desiring to learn the great feat (the ultimate Reality) and much pleased, said to Kartikeya, who is slayer of Taraka, a demon, and who helps the people, sinking in the ocean of the world to cross it, on worshipping him duly, "Sir, we have come to you with a desire to get success in the Yoga. The same cannot be achieved without Yoga. Kindly tell us the same."

1

First Adhikara

VI. Translation of the Text

6, 7. Kartikeya, whose inner soul is much pleased, on saluting Mahesvara, who is the Lord of Uma, worshipped by Gods and giver of enjoyments and salvation, said (to the sages) - please listen to me, I shall tell you Malini vijayottara which is sprung up from the mouth of Paramosa (Siva).

1

First Adhikara

VI. Translation of the Text

8, 9 & 10. Goddess Paravati, after paying salutation to Siva, who was sitting in His own place, said 'You have told me the Siddhayogisvaritantra, consisting of nine crore verses, which are classified into the three parts. Again you have fully told me the path of Yoga in Malini vijayottara tantra, which have three crore verses. You have also given me its summary in twelve hundred verses.

11, 12. The same vast (path of Yoga) cannot be grasped by the majority and thousands of dull-minded persons. Therefore, O Paramesvara, please tell me, after summing it up in its condensed form so that it may suit the dull minded people and bring all sorts of successes to them. The King of the World, Siva, thus told by the Goddess, having laughed, said:

13, 14. To devi, please listen to me. I would tell you Malini Vijayottara Tantra, which is not disclosed to anyone uptill now and which contains the theory of Siddha Yogisvari Tantra.

I have got this Tantra from Paramatman, who is Aghora (not dreadful), long ago. One should, in reality, know the acceptable and avoidable material (from the Tantra above mentioned).

15. The acceptable group consisting of the six principles: Siva, Sakti, Mantreśvara, Mantra, Mantrasvara and Anu (Vijnanakala) is (useful) to the aspirants, who are desirous of the fruits of Sivadvaita and they ought to accept it.

16. (There are three varieties of impurity or Mala in this Saiva philosophy. They are mentioned in this verse and are said to be avoidable (Heya). All these dirts are connected with the different measurers (Pramatrs) and stand in the way of the realisation of their true nature as Siva).

Mala which simply means Anava Mala (related to limited self, anu) Karma Mala (related to Karma, deeds) Mayiya Mala (related to illusion, Maya) and all this illusive world is said to be avoidable group. This group should definitely be known to be avoidable by sādhakas.

17. On knowing the acceptable group and leaving aside the avoidable one, one can obtain all sorts of successes. Among the acceptable group Īśa, Śiva, is all doer, calm Omniscient and lord of all.

18, 19, 20 & 21. Śiva is immanent, transcendent and endless. Similarly His Śakti is also of the same kind.

He, in the beginning, desiring to create the World, awakens the individual-selves which are Vidyeśvaras (possessing only one dirt). They are eight - Aghora, Paramaśghora, Ghorarupa, Ghoranana, Bhīma, Bhīṣaṇa Vāmana and Pīvana.

Having appointed them, who are the doers of preservation, destruction, protection and grace, as the Mantresaśvara and Mantramahesśvara, he, like them, created seven orores of Mantras with the dieties residing in them (Samandalas).

22 & 23. All these great souled mantras are bringers of all fruits. There are four kinds of Ātman (Limited self) (the four kinds are Sakala, Pralayakala, Vijñānakala and Mantra).

(Out of these four, only two kinds are defined). The Vijñānakala has only one Mala named Ānava. Pralayakala has Karma Mala including the Ānava Mala. Thus this Ātma has two Malas, viz., Ānava and Karma. (The third lowest and worat form of Ātma, i.e., Sakala, which contain three Malas, has not been mentioned here). Dirt is said to be nescience or ignorance, which is the cause or the need of the World.

24. The good and the evil deeds produce pleasure and pain respectively. In accordance with the divine will, this limited soul (who is Śiva and who has assumed the form of the limitedself) has the desire of enjoyment.

25. The King of the Mantras (Śiva), having entered into His Māyā Śakti with all His energies, created the World

for the limitedself which desired to get success in the

enjoyment of the universe.

26. That one, that is, all-pervading transcendental,

al, fountain head of the world, without beginning and end,

the Maya Sakti of Siva, Isani is immune, from any change.

27. This power of Maya Sakti created Kalatattva

from which Purusatattva is born, which (Purusatattva) after

getting the strength of doership, produced Vidya Tattva,

i.e. impure vidya, and Raga Tattva (attachment).

28. Vidya (limited knowledge) makes the limited

self (who is Siva) and distinguishes between the cause and

its effect. The Raga (attachment or inclination) pleases

the limitedself with the pleasures of the impure enjoyments.

29. Niyati (limited desire) appoints the indivi-

dual self to his own work. The Kala defined as the extent

of two fingers and a quarter (tuti) presents before him the

Anu) division of space and place.

30. From Kalatattva, the Prakrti is formed and

from avyakta, the Buddhi, possessing eight qualities is

created and from the Buddhi, consisting of eight Gunas,

Ahankara formed.

31. From light (tejas) mind the King of the senses

has sprung up. From the Vaikarika light, the (ten) senses

are produced. From the third kind of light the Tanmatras

are born.

32. Ears, skin, eyes, tongue and nose, these are

five senses of knowledge. Speech, hands the Anus the

genitals and feet, these five are the senses of action.

33. The whole World, from Kala to earth, the sea

etc., by His own power, are changed by Siva.

34. The same Siva has created the difference of Kala etc., tattvas from the worlds (Bhuvana) for the sake of enjoyers who desire to have success in their enjoyment.

35. Thus all the individual souls united with Tattvas beginning from Kala upto the end of Dhara Tattva (earth) should be known as 'Sakalatman' by those who wish to avoid the state of Tattvas.

36. All the Souls under the influence of the Sakti of Siva, the nature of which is to conceal the whole universe in it, do movements in the World, which has three states viz. Ejection (Srsti) stability (Sthiti) and destruction (Samhara).

37. The Rudras, who are thumbed-sized, have one hundred and eight varieties, owing to their doorship everywhere in the World.

38 & 39. Being kind to Rudras (who create the whole universe and assume the form of seven measurers) Siva, has openly appointed them to the rank of Mantresvara. These Mantresvaras, having found that the Brahma etc. are approaching them, give the fruit equal to their own strength, to three (Brahma etc.) who are desirous of enjoyment and salvation. The Brahma etc. when themselves are delivered, deliver seers who again being great personalities, deliver Manvantas.

40. (The sages) say that this is the knowledge of avoidable and acceptable explained by Siva and is sufficient for the created World beginning from the Creator down the earth.

41. Three crores and a half Mantras appointed, by Siva, after being kind to group of Anu, went to the eternal place.

42. Thus in the course of time when the degraded Atman becomes sble to be identical with Siva, this Atman is connected with the Siva-Sakti which is quite calm and gives liberation.

43. Some one when linked to Siva Sakti dies while the other gets free from the nescience with which he is united.

44. The Anu under the possession of Rudra Sakti and desirous of obtaining liberation is taken to a good teacher by the will of Siva in order to get enjoyment and salvation.

45. On worshipping the teacher and getting the initiation of Siva from him who is contented, the Anu (Sadhaka) at once dies and obtains the state of Siva or enjoys the Siva Yoga and realises Siva after death.

46. (The aspirant) on getting the initiation of Yoga should practise it. He gets success in Yoga and eternal place in the end.

47. The Anu when he reaches the highest place in accordance with this system never becomes Pasu and stands in the pure consciousness as a part and parcel of it.

48. There are four kinds of Atman which again has four kinds Sadhaka, Samayi, Putraka and Acarya. The Acarya among them is said to be pure.

49. The Preceptor and Sadhaka should perform three sorts of deeds i.e. daily duties, duties related to some cause (Naimittika) and desireless deeds (Niskama). The other two Samayi and Putraka should only perform daily duties.

50. The acceptable and avoidable knowledge is

herby explained. It is the best of all the knowable things. On knowing this, one gets all sorts of accomplishments.

SECOND ADHIKARA

1. Now the detailed description of these categories, from the earth etc., is given systematically in an abbreviated form for the sake of Yogins to enable them to achieve success in Yoga.

2. The earth (Tattva) is divided into two kinds, with the addition of its own form (individual existence), the Dharu Tattva should be known of fifteen kinds.

3. The Saktimans are seven, from Siva to Sakala. Similarly the wise people should know the Saktis of seven kinds as the Saktiman is never without its Sakti.

4. Thus, from water to the Prakrti tattva, all this group of the principles, should be known by people desiring to get their fruit, as divided by those fifteen kinds from one another.

5. According to this very method, the Purusa tattva to Kala, should be known of thirteen kinds. The Pralayakalas should be known of eleven kinds like the Rudras (eleven).

6. Similarly Maya Tattva should also be known of eleven kinds. The Vijñānakalas should be known of nine kinds. The Mantras are of seven kinds while the Mantra-svaras have five kinds.

7. The Mantramahesvaras have three kinds. Siva cannot really be divided. If stated briefly, it is divisible. But when it is thought, on its detail, it is endless.

8. Thus the garland of the worlds, worshipped for the sake of Yoga, clearly divided by these kinds, should be known by the aspirants (Yogis) with a view to get success in the Yoga.

9. O Parvati, one, who knows (even) one of the tattvas and the worlds, attains the fruit of the Yoga.

10. He, who rightly understands all the tattvas, is a Guru like myself and brings to light the power of the Mantras.

11. The men, touched, talked and seen by the Yogi (who has got thorough knowledge of the tattvas and bhuvanas) whose mind is pleased, get rid of even their sins, committed in their previous seven births.

12. The people, inspired by Siva, are initiated by the Yogi, and after getting the desired fruit, go to the place free from diseases.

13. There is the entrance of the Sakti of Rudra in the Man (who has got perfect knowledge of Siva-Yoga). In the appearance of the Sakti in the man, one should note the following marks.

14. The first sign of the unification of the Sakti is that the man (unified with the Sakti) is permanently devoted to Rudra. The second mark is that the man has success in the Mantras which convince him of their fruit at once.

15. Thirdly there is control over all the creation. Fourthly there is the accomplishment of the work which is begun.

16. Fifthly the beautiful poetic capacity, full of

17. O Fair-faced, one Rudra-Sakti Samavesa is said to be five kinds, according to the divisions of the five elements (bhuta) tattva (thirty tattvas) Atma (limitedself) Mantra and Sakti.

18. The bhuta Samavesa is of five kinds as bhutas (Gross elements) are five. The tattva Samavesa is of thirty kinds. The Atma Samavesa has three varieties. The Mantra-Samavesa is of ten kinds.

19. As a matter of fact, the Saktisamavesa should be known of two kinds. This Samavesa is said to be of fifty kinds.

20. It is Anava Samavesa, the varieties of which are mentioned. Similarly, the Sakti Samavesa should also be known of the same varieties. One should note that the Sambhava Samavesa is also of the same kinds.

21. The Anava Samavesa is that which is characterised by breath, Mudra, Meditation, Mantra (Varna) and six cakras (Cakra-six bodily centres).

22. Whatever Samavesa is got by an aspirant, meditating on a thing in his mind, without utterance of a Mantra or control of breath, is said to be a Sakta Samavesa here.

23. The Sambhava Samavesa is that when an aspirant awakened by a teacher does not think of anything else except Siva.

24. Systematically all these kinds are one hundred

and a half in brief. In their detailed form, they are

innumerable.

25. Wise men should not think that these different

means or Upayas yield different fruits (though the ways to

approach the 'Reality' are various the fruit is one and

the same).

26. Wise people should know the system of unifi-

cation (Sarvavasa Krama) divided into the five states i. e.

waking (Jagrat), dreaming sleep (Svapna) dreamless sleep

(susupti) fourth (Turiya) and the state beyond the fourth

(turiyatita).

27. In the fifteen fold method (Pancadasa vidhi)

the object (Svarupa on which the Sakala Pramata meditates,

that is, the other Sakala or Sakalantara, the Sakti (of the

measurer) and the measurer (Pramatr) himself are the waking

state.

28. Pralaya Pramata and vijñānākala Pramata

should be understood to be the dreaming and the dreamless

states, respectively. The Mantra, Mantre-

svara and Mantramahesvara Pramats belong to the fourth state (Turya)

29. O fair-faced one, the energy of the Lord (Siva-

Sakti) and Siva Himself belong to the State beyond the

fourth (turiyatita).

30. In the thirteenfold method (trayodasa vidhi),

the object (Svarupa) the sakala who was Pramata in the

Pancadasa Vidhi and had a waking state is a waking state

(Jagrat). Pralaya and Vijñānākala are dreamy and

dreamless sleep states, respectively. The Mantra, Mantre-

svara and Mantramahesvara have the fourth state. Sakti

and Siva have the state beyond the fourth.

In the elevenfold method the object (Svarupa Pralayakala who was Pramata in the Tradosavidhi) is the waking state and both of the vijnanakala, i.e.; vijnanakala Pramata and his Sakti are dreaming and dreamless sleep respectively.

31. Mantra, Mantresvara and Mantramahesvara are the state and Sakti and Siva are the state beyond the fourth state.

In the ninefold method, the object (Svarupa Vijnana-kala who was Pramata in the elevenfold vidhi) is the waking state. The Mantra Pramata with his Sakti is the dreaming state. The Mantresvara Pramata with his Sakti is the state of dreamless sleep. The Mantramahesvara Pramata with his Sakti is the fourth state. Siva with his Sakti is the state beyond the fourth.

32, 33. In the sevenfold method; the object (Svarupa) Mantra with his Sakti (who was Pramata in the ninefold soheme) is the waking state. Mantresa with his Sakti is the dreaming state. Mantramahesvara with his Sakti dreamless state, Siva with his Sakti is the fourth state. Siva (without Sakti) is the state beyond the fourth.

0 Pair-bodied one, these five states should be known. In the five fold science, the object (Svarupa Mantresvara with Sakti, (who was Pramata in the sevenfold vidhi) is the waking state. The Sakti of Mantramahesvara is the dreaming state. The Mantramahesvara (the only Pramata without his Sakti) is the state of dreamless sleep. Siva with His Sakti is dreamless sleep state. Siva with His Sakti is the fourth state. The only Siva is the state beyond the fourth.

34, 35. In the threefold science, the object (Svarupa - the Kriya Sakti of Mantra Mahesvara) is the

waking state. The Jnana Sakti of Mantramahesvara is dreaming state. The Icoha Sakti of the aforesaid Pramata is dreamless sleep state. The only Mantramahesvara Pramata is the fourth state. The Siva Pramata with His Sakti is the state beyond the fourth.

Though Siva apparently has no division, still He is divided into five classes. His first division is Kriya Sakti as He is the Master of activities (Vyapara-dhipa). His second division is actionlessness (Jnana Sakti-Taddhina i.e. free from activities). The third division of Siva is Icoha Sakti (Preraka). The fourth division is Ananda Sakti (Iocanivrtti1). His fifth division is consciousness (Cit Sakti, Svasthatva).

In the fivefold division above cited, i.e., waking dreaming etc. the five classes of Siva should be known.

36

Again the different kinds of the names of these five states are classified. The names of the waking state (Jagrat) are two, Pindastha (standing in the body) and Sarvato Bhadra (good from all sides).

37

There are two names of the dreaming state i.e. Padashta (Lit. staying in a place or in a spiritually high place) and Vyapti (Lit. Pervasion). Similarly the names of dreamless sleep state are also two, i.e., Rupastha (Lit. staying in the real form) and Mahavyapti (Lit. Great pervasion).

38

The names of the fourth (Turya) are said to be two, Praoaya (Lit. accumulation) and Rupatita (Lit. beyond the form). Wise people say that the other name of the state beyond the fourth (Turiyatita) is "Maha Praoaya" (Lit. great accumulation).

39. Keeping in view the various Tattvas, this difference is said. Hear, as a matter of fact, all these Tattva, which are five in number.

40. The Yoga of the bhuta tattvas, which is said to be done, is included in the Pindastha state. The Padas-tha state refers to the Atmatattva.

41. The Mantra, Mantresvara and Mantramahesvara Pramatrs are regarded as the Rupastha state. The Para Sakti which is active and inactive (or immanent and transcendent) is mentioned as a Rupatita state.

42. Siva, who is without Phenomenal show, quies-cent, pure and independent, on knowing whom, one is liberat-ed, should be considered as Sarvatita (Beyond all).

43. The Pindastha state is fourfold, that is, abuddha (lit. not awakened) buddha (lit. awakened) prabuddha (lit. awakened) and Suprabuddha (lit. well-awakened). The Padastha state has also four kinds. They are in the following Sloka.

44. Gatagata (lit. gone and come, that is, some-times the spiritual realisation goes away from the aspirant and sometimes it comes. The Yogi is between the unstable and the stable states of the mind. Technically, it is call-ed 'Savikalpanvikalpavastha) Suvikslpta (lit. well collect-ed, Nirvikalpaka state) and susamahita (lit. well establish-ed, that is pure nirvikalpaka state). The Yogi should also know the 'Rupastha' state of four kinds.

45. The four kinds of Rupastha are:- Udlta (lit. risen) Vipula (lit. great) Santa (lit. calm) and Suprasanna (lit. much pleased). The other, i.e. Rupatita has also four kinds: Manommana (lit. beyond the approach of the mind)

Ananta (Lit. endless, i.e. vast) Sarvartha (Lit. in which all objects are included) and satatodita (Lit., which is constantly and forever risen). In other words, that is the state of Samādhi from which the Yogis never fall).

46

The Mahāpraśāya or Turīyatīta has no kind, that is the state of Śiva-Realisation. This is the final and the highest state, in which only one Principle Śiva remains.

The five states of spiritual realisation are technically called 'Five fold road' (Pañcadhā Adhva). Now the 'Threefold Path' (Tridhā Adhva) is explained.

47

Ātma Tattva is upto Vijñānakala. Vidyā Tattva is upto. Īśvara Tattva. The remaining is Śiva Tattva.

48

The road (Adhva, i.e., Tattvadhva) divided by the kinds above cited, is explained. Now the differences among the various roads (methods) is explained.

49

The whole number of the principles is divided into four kinds, which are technically called 'Eggs', (andas). They are:- parthiva anda (earthly egg), prakṛta anda (material egg) maȳik anda and Śaktic anda. In brief it is said to be fourfold egg.

50, 51

The two groups of Parthiva anda i.e. one group of five gross elements and the other group of the five subtle elements (Tanmātras), from which the gross elements emanate, are not counted as a separate two groups. The first Parthiva anda is pervaded by the energy (Kalā) the name of which is 'Dharikā' (Lit.holder). In this Anda, the Sādhaka should meditate on only one Tattva, i.e., Prithvī Tattva, one letter, 'Kṣa' one Pada consisting of one letter and sixteen worlds beginning from Kalāgni bhuvana upto the vīrabhadra bhuvana.

52. This first anda, in which sixteen bhuvanas are mentioned is termed as 'sixfold Adhva' (Sadadhva). The second anda is pervaded by Apyapini (Lit. Pleasing) Kala and the following principles should be noted there:-

53. From water (Jala tattva) to nature (Prakrti) twenty three principles, letters from 'Ta to Ha', five padas consisting of the five groups - ta, tha, pa, ya and sa, innumerable Mantras and fifty-six bhuvanas (are found in the Prakrta anda).

54. The third Maya anda is pervaded by Bodhini (Lit. awakening) Kala. In this anda there are found seven principles, from Purusa to Maya and twenty eight bhuvanas, seven letters from 'Cha' to 'Ñ' Padas two and Mantras also two.

55. The fourth Sakta anda is pervaded by Utpuyini (Lit. purifying) Kala. The Yogis, in it, know three tattvas, Su Vidya (Isvara Tattva and Sadasiva) three letters (Ka, Kha, Ga) one Mantra and one Pada.

56. In brief, there are eighteen bhuvanas in this anda. The fifth anda (if we call it anda but in reality it is not so because it is limitless and the anda form is limited) is said to be Siva Tattva, which is quite calm and is pervaded by the Avakasada (giving space) Kala.

57. There are sixteen vowels, one Mantra and one Pada in it. Thus the sixfold road (Sadadhva) in its abbreviated form is explained.

58. The whole world (Macrocosm) that is, pure and impure emanates from the macrocosm (Brahmanda). Therefore the pure worlds are required and by them everything can be achieved.

59. O Noble one, the four lords, i.e., Brahma,

Visnu·Rudra and Isvara should be apprehended as the masters

of these four andas aforesaid.

60. The succeeding anda, if it is superior to the

preceding one, in qualities, should be considered better

and higher than the preceding one. Everything is explain-

ed to you. What do you want to ask now?

THIRD ADHIKARA.

1. Thus, being told by him (Siva) who gives joy

to the world, Parvati, having saluted the lord of the World,

said as follows.

2. All that you said, is all right and not other-

wise. I have understood it systematically from the beginn

-ing to the end as you have described it.

3. O Paramesvara, now I wish to hear the words

which denote Siva etc. You ought kindly to explain the

same.

4. In this way, requested by Parvati, Siva, who

destroys the mental as well as physical afflications of

the universe, explained her the Mantras which have come to

Him traditionally and which denote Siva, Sakti etc.

5. The Sakti or energy of the Lord Siva which is

said to be eternally related to Him, assumes the form of

emotive power (Icoha Sakti) of Siva, when He desires to

create the Universe.

6, 7, 8, 9. Please hear, as this Sakti being

one, becomes many. This thing should be known thus and

not otherwise. The Sakti which conveys the idea above

mentioned, is called the cognitive power (Jnana Sakti).

'This thing was thus and now it should be thus'

the Sakti by which the above cited idea is expressed, is termed as conative power (Kriya Sakti).

At first, this Sakti was of two kinds, but again it has many varieties when gets connected with innumerable objects. (Arthopadhivasat) like the Citamani jewel.

This Sakti, first of all, existing in the form of Matrka (the present Alphabet system of the Sanskrit literature) is divided.

10. This Malini (having the form of a garland) Sakti is of two, nine and five kinds. The two kinds of it are Vija (seed) and Yoni which are said to be vowels and consonants respectively.

11. The letters, Ka, Kha etc. are included in Yoni, which are classified into nine-groups. If the alphabetical letters are considered separately and not grouped as we arrange them in Kavarga, Cavarga etc. classes then this Sakti has fifty divisions as the alphabetical order contains fifty letters.

12. The seed is Saiva here and His Sakti is Yoni (by which He functions in the universe). It is the Sakti of Siva which is the denotor of all the things.

13. In accordance with the order of Aghora etc. (one) should know the eight groups of the letters. Keeping the kinds of Sakti in view, the number of the eight groups includes the other group of eight Saktis which are Mahesvari etc.

14. The latter group of the Saktis (connected with the eight groups of the letters) is as follows:-

1. Mahesi (lit. related to Mahesa-Siva).

2. Brahmani (lit. related to Brahma-creator).

3. Kaumari (lit. related to Kumara, son of Sankara).

4. Vaisnvi (lit. related to Visnu).

5. Indri (lit. related to Indra).

6. Varayā. (lit. related to Yama).

7. Camunda (lit. dreadful and of Yogisī (lit. the Yogis).

8. O Fair-faced one, the Creator (Siva) has enumerated the fifty Saktis (in the form of the fifty letters) as denotive of the fifty Rudras.

9. Similarly I shall tell you the whole number of the Saktis systematically. Please listen to their kinds.

17, 18, 19. (The names of the sixteen Rudras, who pervade the sixteen vowels are given below).

k, Amrta (lit. Nectar).

2. Amrtapurna (lit. full of nectar).

3. Amrtabha (lit. whose radiance is like nectar).

4. Amrtadrava (lit. from which Nectar oozes).

5. Amrtaugha (lit. store-house of nectar).

6. Amrtromi (lit. a wave of ambrosia).

7. Amrtsyandana (lit. from whom ambrosia flows).

8. Amrtanga (lit. whose limbs are made of Nectar).

9. Amrtavapu (lit. whose body is made of nectar).

10. Amrtodgara (lit. from whom Nectar springs).

11. Amrtsrsu (lit. whose face is like nectar).

12. Amrtatanu (lit. whose body is like nectar).

13. Amrtasecana (lit. who sprinkles nectar).

14. Amrtamurti (lit. who has the form of nectar).

15. Amrtesa (lit. Lord of nectar) and

16. Sarvamrtadadhara (lit. who possesses all nectars).

These sixteen Rudras have come out of the seed which is Rudra.

20, 21, 22, 23, 24. (The other names of the thirty-four Rudras who pervade the thirty-four letters beginning from Ka to Ksa are mentioned as follows:-

1. Jaya (Lit. conquest).

2. Vijaya (Lit. a special conquest).

3. Jayanta (Lit. conquering).

4. Aparājita (Lit. not defeated).

5. Sujaya (Lit. a good conquest).

6. Jayarudra (Lit. Rudras full of conquest).

7. Jayakirti (Lit. whose fame is conquest).

8. Jayavaha (Lit. who brings conquest).

9. Jayamurti (Lit. whose form is conquest).

10. Jayotsaha (Lit. whose courage is conquest).

11. Jayada (Lit. giver of conquest).

12. Jayavardhana (Lit. who increases conquest).

13. Bala (Lit. strong).

14. Atibala (Lit. who brings strength).

15. (Bala Bhadra (Lit. good among the strong things).

16. Bala Prada (Lit. giver of strength).

17. Balavaha (Lit. who brings strength).

18. Balvan (Lit. strong).

19. Baladata (Lit. giver of strength).

20. Balesvara (Lit. Lord of strong men).

21. Nandana (Lit. who pleases).

22. Sarvatobhadra (Lit. auspicious from all sides).

23. Bhadra Murti (Lit. whose form is beautiful).

24. Sivaprada (Lit. Giver of good).

25. Sumana (Lit. having good mind).

26. Sprhana (Lit. who is desired).

27. Durga (Lit. fort that is accessible with great

28. Bhadrakāla (Lit. to whom death is dear).

29. Manonuga (Lit. who follows mind).

30. Kausika (Lit. Viśvāmitra, a seer).

31. Kāla (Lit. death).

32. Viśveśa (Lit. Lord of the World).

33. Suśiva (Lit. who is highly auspicious) and

34. Kopa (Lit. anger i.e. who is full of anger).

These thirty-four Rudras are sprung up from the Yoni which consists of the thirty-four letters from Ka to Kṣa. All these Rudras above cited, are expressed in the feminine gender, such as Ānṛta, Jaya, etc. are fifty śaktis.

25. There is no fixed number of the Mantras produced from the seed and Yoni containing Rudra and Śakti in them because both are endless.

26. Parama Śiva awakened Śiva (Ananta) by His own will, which is described above and which contains all Śāstras in it.

27. Śiva (Ananta), awakened by the free will of Parama Śiva, after stimulating the Yoni (free will) by His own śaktis, has created the letters of the same number, which similarly contain Vedas in them.

28. O one, worshipped by hundreds, (the Mantras) embraced by those letters, which fulfil all the desires of mankind, never become otherwise to the masters of the seekers (Sādhaka).

29. The universe of the gods as well as of the men is pervaded by them (letters). From them all Śāstras and Vedas emanate continuously.

30. The great-souled Śakti of Śiva is endless.

Keeping the function of it in view, it has three divisions,

31

31. More dreadful Śaktis, whoh, on embraciong the Anus, the individual selves, who are inclined towards the material objects, make them fall down and down, are said to be 'Aparas'.

32

32. The dreadful Śaktis, which like the previous ones, create the inclination towards the fruits of the mixed deeds in the Anus and obstruct the way of their liberation, are mentioned as 'Paraparas'.

33

33. Similarly, the Śaktis, bringing the abode of Siva as a fruit to the mass of people, are called (Paras) by men who know the Śakti Tattva, which are the powers of Siva (Śiva Saktayah) and which are not dreadful (like those previously mentioned).

34

34. (Keeping their offices in view) the Śaktis, which have got the possession of all the individual selves, are explained to you. As a matter of fact, there is only one Śakti of Śiva.

35

35. For the sake of those who follow the Mantras and Tantras in order to get chosen fruit, another form of this Śakti, which has got many divisions, is described.

36

36. The knower of the Mantras, in the works of the Nyāsa, which are devoid of all the particular methods, should make the Nyāsa of the Malinī Śakti which is Bhinna-yoni, for making the body of the Śakti.

37

37. The 'ña' letter should be used for Śikha R, R, Lr and Lr should be used for Siromālā, that is, for Western, Northern, Southern and the Eastern facerespective-ly. The letter 'tha' should be used for the upper face. 'Cha' should be used for eye in the forehead and 'Dha' for

the ordinary two eyes. 'Ī' should be used for the nose

and 'ṇa' for the ears (The hole in the ears) "u" "ū" should

be used for the right and the left outer form of the ear.

38. 'Ba' should be used for the mouth 'ka' 'kha'

'Ga' 'Gha' and Ṇ should be used for teeth. 'Ī' and 'Ā'

should be used for tongue and speech respectively. 'Va'

Bha and Ya should be used for throat, right shoulder and

left shoulder respectively. 'Ḍa' and 'Ḍha' should be

used for the right and left arm.

39. 'Tha' should be used for two hands, Gha and

Na should be used for the fingers of the right and the

left hands, respectively. 'Pa' Sa and La should be used

for heart, right breast and the left breast respectively.

a and ṣa and oḥ should be used for the milk, Jīva and

individual self (Pranatman) respectively.

40, 41. 'Ṇa' 'Ṣa' and 'Kṣa' should be used for

the vital force (Prāṇa, belly and navel respectively) 'Ma'

and 'Sa' 'Am and Tā' should be used for waist, private

organ, semen (Śukra) and the Medhra (Phallus) respectively.

For the right and the left knees, the right leg, left leg,

right foot and the left foot, e, ai, o, au,, a and 'ṣa'

should be used respectively. Please listen to the secret

knowledge (Vidyā) and the formation of the Mantras as they

are made. (In the following verses it is pointed out to

make (Sāmu-ddhāraṇa) the Mantras of the three Vidyās,

mentioned in the above verse, Parāparā, Aparā and Parā,

by the letters used for Anganyāsa. Firstly the Parāparā

Mantra is made of the letters pointed out by referring to

the various parts of the body, which are the symbols of the

letters).

42. For the right leg, in the Mālinī Anganyāsa;

'o' is used. Thus 'o' should be taken, accompanied by a dot (Anuswara). The whole form is 'Om'. Then the letter, used for speech (Vac) should be taken, which is 'a'. The letter of the fourth tooth is 'gha' and it should be combined with the leg i.e. the letter used for leg, which is 'o' the whole form will be as 'agho'.

43

By Danda means 'r' which is to be combined with the right knee, i.e. (E). Thus it should be read as Re. By Prana and Danda mean 'H' and 'R'. Both of them should be combined with 'i' which should be read out as 'Hri' (Anghri) 'Danda' and 'Kati', i.e. (d) (R) and (ma) should be placed separately (Dvija) and D should be as before, i.e. (Ghore). (The whole epithet mentioned in these two 'Slokas is 'Om Aghore Hri D.R. M Ghore")

44

Prana means 'H' and it should be accompanied by a dot (Anuswara) the form of which is 'Ham'. Again the tooth, i.e., mentioned in the 42nd verse 'Gho' should be taken. Then only Danda, i.e. 'R' should be put down. Again the Danda, that is, 'R' with U (Vama Mudra) should be taken.

45

Heart, i.e. 'p' with 'o' (Daksajanu) should be taken. 'H' (Prana) with 'Sa' (Jivatman) should be put down, both of the letters would be read as 'Hasa'. Then again the tooth (Gho) and only 'R' should be put down as 'Ghora'.

46

'Nitamba' means here 'Kati' (Waist) by which the letter 'M' is to be taken and it should be combined with 'U' (Daksamudra). After it, the second tooth i.e. 'kh' with 'i' (tongue) should be taken. 'Daksa Sikhara' means 'Bha' with which 'i' (Nasa) should be inserted. It should be followed by 'ma' (Nitamba). All the letters mentioned

here ere 'Mukhi' and 'Bhima'.

47. Again the letter 'Bha' (Sikhara) should be taken and then 's' (belly) should put down. 'N' should be combined with 'e' (both of the letters are pointed out hereby (Karna) and (Daksajanu). Then the letter 'Va' (Kantha) should be taken only.

48. Then only 'ma' (Nitamba) should be placed. The letters 'p' (heart) and 'i' (tongue) should be taken, which make the epithet (Piva). Then the letter 'ba' (mouth) should be taken with 'H' (Prana) and 'E' (the right knee).

49. Then the four letters 'j' 'r' 'bh' and 'ya' should be taken (four Sula Dandas) two of them should be put together as (jra). In the end, 'Pha' (the left foot) and 'Ta' (Kapala) without vowel should be placed, which run as under:- 'Phat'.

50. After it, the epithet (Aghora) as it is used in the beginning, should be uttered. This is the Para-para Vidya. Apara is going to be said.

51. (Aghora) should be uttered in the beginning. Then 'H' (Prana) with dot (Anuswara) and 'u' (Vama Mudra) should be taken which is 'Hum'. Then all the letters from Ka to Pa should be uttered with the epithet 'Aghore' in the end.

52. Apara is explained. Please listen to Para which is the Sakti of Rudra and by the mere utterance of which all the Mantras come before (the aspirant).

53. The body of the man, who has got the knowledge of the Para, trembles and he flies atonce. Making of the special postures of the body, singing and weeping like the female jackal are at his disposal.

54. The man (who has got the accomplishment of this Sakti) is able to say the past happenings and the happenings which did not happen yet. The traditional 's' (Jiva) should be combined with the 'au' (Vemajangha) whioh runs as follows:- 'Sauh'.

55. It is Para Vidya and it yields desires. This knowledge should not be given to one who is not disciple and devotee.

56. Siva, Sakti of Siva and the teacher are equal to one, who sees them with devotion, O fair-faced one, this knowledge should be given'.

57. The disciple should also learn this Vidya from the teacher when he has entirely satisfied the latter with his own body, materials, learning, purification, his good deeds and good qualities etc.

58. This Vidya also, when it is duly learned from the teacher, whose mind is pleased, yields fruit not otherwise O one, saluted by brave people.

59, 60, 61. There are eight Yoginis (female attendants on Siva) whioh have come out of the limbs of the Paraparadevi. There are twenty eight letters (5 plus 6 plus 5 plus 4 plus 2 plus 3 plus 2 plus 5 = 28) in it. Nineteen letters of Apara should be understood.

The letter 's' with the help of the sixlong vowels and dots (Anuswara), makes the bodies of the three Vidyas, i.e. Parapara, Apara and Para. The mouths of the three Vidyas are made of the 's' with the five short vowels. The insertion of the five Omkara with the letter 's' is the Mantra of the Vidyas whioh also works like their very heart.

62. O my darling, the Mantra, 'Om Amṛte Tejomalini Śwaha' consisting of the eleven letters, is, called 'Brahma Siras', which literally means the head of the Brahm (Supreme Reality).

63. The Mantra 'Om Vedavedini Hūm Phat' consisting of the eight letters is called 'Rudraṇi' and has been termed as 'Sikhā' (Tuft) of the three Vidyas.

64. The Mantra 'Om Vejrine Vajradharaya Swaha' consist- ing of the eleven letters is said to be 'Purustuta' and stands as the armour (Varma) of the Vidyas.

65. The Mantra 'Bhava sli pasu Hūm Phat' consisting of seven and half letters has been termed as 'Pasupata' which is highly useful (Para).

66. The letters 'I' 'R' 'T' 'Kṣ' 'V' and 'Y' with the long vowels (A) and a dot (Anuswāra) are called 'Astra- mantras'. If the same letters are combined with short vowel 'a' and anuswāra, they would be the Mantras of the Indra and others.

67. The letter (I) and (e) should be imagined as Visnu and Prajāpati. The first vowel 'a' and the third vowel 'i' denote the Pedma 'lotus' and Cakra (also) of the Vidyas.

68. This group of the Matrkas, yielding all sorts of desires has been explained for the sake of the Yogis to enable them to achieve success in Yoga. Now what do you want to ask me?

FOURTH ADHIKARA.

1. The Meditators (Munis), with their glad eyes, on hearing it and saluting Kartikeya, said the following:

2. Why did Siva say the definition of the Mantra when he was asked by Parvati to relate the method of the

Yoga-Philosophy and when he also promised to do the same?

3. Thus, asked Kartikeya, who was a man of great

intelligence, in order to remove their doubts, said the

following:

4. (The wise people) say that the unification or

oneness of one thing with another is Yoga. This Yoga is

as an only knowable thing so that one may succeed in over-

coming the avoidable (Heya) thing.

5. The twofold knowledge (Jneya or Upadeya and

Heya) cannot be distinguished without the help of Jnana

(knowledge). Siva has explained for the sake of above

mentioned (twofold knowledge).

6. The definition of the Mantra suffices for the

success in Yoga with its seeds (roots) but without initia-

tion, there is no competency for Sankara-Yoga.

7. The initiation is of two kinds, i.e., Kriya

Diksa and Jnara Diksa. It is explained by him that both

of the initiations should be performed.

8. By performance of only one initiation, a man is

not competent to enter into the Saiva Yoga. A man becomes

competent to have liberation and Mantra by the- initiation

of Siva Yoga.

9. On hearing this saying of Siva, my mother,

whose hair was standing on end, O best of all the Medi-

tators (Munies), (Kartikeya) said the following:

10. The existence of the categories, worlds,

Kalas, Padas and Mantras in the body of the Malini, who

is abhinna (not broken) is systematically learnt.

11. O Deva, you have said to me the Bhinnayoni Malini.

Now I wish to know how these Tattvas and Bhuvanas etc. are found in it. Please tell me the same.

12, 13. Thus, asked by Mahadevi, Bhairava, giver of numerous enjoyments, who has beautified the spaces of the directions by the rays of the shining moon and whose order is obeyed by the Lines, of the crowns put on the heads of the Gods, as well as demons, said the following sweet words, the meaning of which is not difficult to understand.

14. O Devi, how all this stands in the parts of the body of the Malini, which I said to you as Bhinnayoni, I shall explain the same to you.

15. In the letter ‘Pha’ the earth ‘tattva’ is said to be found systematically.In the group of the letters beginning from ‘da’ to ‘Jha’, the twenty-three Tattvas beginning from ‘water’ tattva and ending in the Prakrti Tattva are found.

16. In the seven letters beginning from the ‘Tha’ onward, the seven Tattvas from Purusa onward and in the ‘n’ and ‘Gha’ the three tattvas from Su-Vidya to Sada Siva tattvas (in ascending order) should be understood.

17, 18. In Siva Tattva the sixteen letters from ‘Gha’ to ‘N’ should be known.

According to the number of the tattvas, O beautiful one, Kalas, Padas, Mantras and the Worlds should be known to be divided into the Tattvas above mentioned, as it is already said. Now please listen to the division of the letters and Padas according to the division of the three Vidyas.

19. (The aspirant) should know one Pada consisting of one letter i.e. aum, in transcendental tattva (Siva-Niskala) the two Padas of three letters and one letter, i.e. Aghors (it contains three letters) Hrim (It contains one letter) in Sadasiva tattva and two Padas of five letters and one letter i.e. Parama Ghore (containing five letters) Hum (it contains one letter) in Isvara Tattva and Suddha Vidya.

20. (He should know) the Padas of four letters and one Pada of one letter i.e. Ghora Rupa (four lettered pada) Hah (One lettered Pada) in the three tattvas, i.e., Maya, Kala, Asuddhavidya, one Pada of four letters i.e. Ghora Mukhi (It has four letters) in two tattvas, viz., Kala and Niyati.

21. In Raga Tattva, one Pada of two letters i.e. Bhima and in Prakrti tattva, one Pada of three letters i.e. Bhisane should be known. In intelligence (Buddhitattva) as it pervades the group of the eight Devas the Pada of two letters i.e. 'Vana' should be realised.

22. As the five groups of the eight words (mentioned in the 14th verse of the 5th Adhikara of Malini) pervade the Tattvas, such as four gross elements (earth Tattva is not included in them). Five tanmatras (subtle elements): five senses of action, five organs of knowledge, mind and Ahankara (pride). Therefore, in these Tattvas, the Padas consisting of two letters (Piva), one letter (He), two letters (Ru Ru), two letters (Ra Ra) and one letter and a half (Phat) should be known.

23. In the earth principle, three Padas of one letter (Hum) one letter (Hah) and one and a half letter (Phat) should be known.

All the Bhuvānas (Puranga) letters, Mantras and

Kalas etc. should be known as they are already mentioned.

24. In the reverse order the two eggs (andas)

1.e. Parthiva and Prakrta anda; are pervaded by one letter

and a half and the two andas separately (Maya and Sakta

anda) are pervaded by one and one lettered Pada respectively

25. The letter 's' pervades the three andas i.e.

Parthiva, Prakrta and Maya anda. The fourth anda, that is,

Sakta, is pervaded by the letter 'au' (Trisula, lit. trident)

end the whole beyond the four andas is covered by the

Visarga. It is the pervasion of the Para Mantra.

26. All this (above mentioned) should be particularly known by the Sadheka desiring his own well being

and that of others, otherwise, that (three paths) can not

be obtained.

27. O Parvati, both of Jnani and Yogi should be

known as 'the giver of liberation' but the two kinds of them

should be understood separately by the seekers, desirous of

the fruits.

28. Knowledge is said to be three kinds. The

first kind, Sruta (lit. heard), the second Cintamaya (lit.

full of anxiety) and the third kind is Bhavanamaya (lit.

meditative).

29, 30. The Sruta (lit. heard) is that which contains the knowledge of the scriptures, spread to and from.

This is here and that is there. It would be useful here

in this way. The jnana after due and systematic consideration of the scriptures determined, is called Cintamaya,

which has two kinds.

31. The two kinds of Cintamaya are Manda (lit.

slow) and actually experience Svabhyasta (Lit. actually experienced). When the Svabhyasta is perfectly accomplished, it assumes the position of the 'Bhavanamaya'.

32. In the state of Bhavanamaya Yogi, after doing the Yogi practices, gets its fruits.' Keeping the differences of knowledge in view, Jnani is said to be of four kinds.

33. Samprapta (Lit. got, achieved) ghatmana (Lit. under the process of being a perfect Yogi) Siddha (Lit. who achieved success) and Siddhatama (Lit. who has perfectly achieved success) are the four kinds of yogi. Parvati, Yogi also gets these stages accordingly.

34, 35, 36. Yoga is also of three kinds, like the Samavesa (coalessence). The first kind of it is Praptopadesa (Lit. who has got advice), which has again three kinds.

The Broad minded persons define that the state of mind which deviates from the Reality (tattva) but the seeker often devotes it to the Tattva, is ghatamana.

37. Siddha Yoga is that when the Yogi does not meditate on the other subject than the Reality.

38. That one, who standing in my place in any condition and enjoying the fruits of his Yoga, never parts with his stage (occupied by Yoga) should be understood as Susiddha. O my Darling, he is like myself.

39. The importance of the latter is said to be greater than that of the preceding one. Susiddha is best of all the Jnanas and Yogis.

40. Because this Susiddha has also knowledge, devoid of the fruits of the previous Yogic activities. He is said to be the giver of liberation and he has the know-

-ledge of his own experience.

41. All this knowledge in brief, collected from

the other Tantras, has been given to you, which is useful

to the Yogis, O You, who are worshipped by Yogis.

FIFTH ADHIKARA.

5

1

1. After this, O Isvari, I shall explain the path

5

1

of the World (Bhuvanadhva). First of all, comes the

5

1

Kalagni Bhuvana, which should be purified with efforts.

5

2

2. All the Bhuvanas, Avici, Kumbhipaka Bhavana

5

2

and Raurava, which is third in number, are undoubtedly

5

2

purified on the purification of the Kusunda Bhuvana.

5

3, 4

3, 4. Then there are the seven lower regions

5

3, 4

under the earth. First of them is Mahatala.

5

3, 4

The other six are, Rasatala, Talatala, Sutala, Nitala, Vitala and

5

3, 4

Tala. If the Bhuvana, Hatak, is purified, these all are

5

3, 4

purified.

5

5

5. There is the earth, full of seven Islands and

5

5

seas above them (seven lower regions under earth). There

5

5

is the Sumeru the resting place of gods in the Middle of

5

5

the earth.

5

6

6. There is the Bhuvāloka above it and above the

5

6

Bhuvāloka, there is Svarloka. Then there are Maha Jana,

5

6

Tapa and Satya. These are in all seven regions.

5

7

7. There is the fourteenfold multitude of animate

5

7

and inanimate beings there (in the seven regions). The

5

7

fourteen kinds of them are as follows:-

5

7

(1) Immovable.

5

7

(2) The class of the serpents.

(3) A group of the birds.

(4) A class of the deer.

(5) A class of the Animals.

(6) A group of men.

(7) A multitude of fiends.

(8) A demonial class.

(9) A class of demi-gods.

(10) A class of celestial musician.

(11) A class belonging to Indra.

(12) A class relating to the moon.

(13) A class relating to the Prajapati (a god of creation).

(14) A group belonging to the Brahman. If the Brahma world is purified, all the Worlds above cited should be considered purified.

10

There is my world, i.e. Vaisnava world above them. If this is purified then undoubtedly everything is purified.

11

O Darling, when these five worlds proceeded by Kalagni Bhuvana are purified, everything standing in the Macrocosm should be considered purified.

12

Above them, there are the worlds of the hundred Rudras separately. The seeker should purify the ten worlds encompassed by their leader out of the hundred.

13, 14 and 15

Ananta is the first of them. Then there are Kapalisa, Agnirudra, Yama, Nairta, Bala, Sighra, Nidhisvara, Sarvavidyadhipa, Sambhu and Virabhadra who has the lustre of smoke and fire. When those eleven are purified, all the hundred (Rudras) should be considered purified. Above them, there are the five groups (of the Rudras) consisting of eight each.

16

The names of the first group consisting of

eight Rudras are given below:-

Lakulīn, Bharabhutī, Dindhī, Asadhī, Pus̤kara,

Naimis̤a, Prabhasa and Amarēs̤a.

Technically it is regarded as Patyastaka

(Lit. the group of the eight lords). The other group which

is the most secret, consists of:- Bhairava, Kēdara, Mahā-

kala, Madhyāma, Amratikēs̤a, Jalpēs̤a, Sris̤aila and Harindu.

(The third group has the following names:-) Bhīmēsvara,

Mahēndra, Attahās̤a and Vimalēsvara.

19, 20, 21, 22.

Kanakhalā, Nakhala Kruksētra and

19, 20, 21, 22.

Gaya.

19, 20, 21, 22.

This third group is called Guhya (Lit. secret).

19, 20, 21, 22.

Now the fourth group technically termed pavitrartaka (Lit.

19, 20, 21, 22.

Pure) whīch consists of: Sthanu, Svarnaksaka, Bhadra,

19, 20, 21, 22.

Cokarnaka, Mahakala, Avimuktēs̤a, Rudrakoti and Ambarapada.

19, 20, 21, 22.

(The fifth group consists of the following names:- Sthula,

19, 20, 21, 22.

Sthulēsvara, Samkukarṇa, Kalanjara, Mandalesvara Akota,

19, 20, 21, 22.

Duranda and Cagalandaka.

19, 20, 21, 22.

It is technically termed

19, 20, 21, 22.

Sthanvastaka and covers the boundary of ahankara (Pride)

19, 20, 21, 22.

Tattva.

19, 20, 21, 22.

Please hear about the Devayoniastaka group, whīch

19, 20, 21, 22.

pervades the Buddhi tattva, from me.

Paisaca, Raksasa, Yaksa, Gandharva, Aindra,

Saumya, Prajesa and the eighth world is Brāhma.

24. and 25.

In the Prakrti Tattva, there is found

24. and 25.

the Yogastaka group whīch consists of the following worlds:-

24. and 25.

Akrtā, Krta, Vaibhava, Brahma, Vaisnava, Kumara,

24. and 25.

auma and Sraikant.ha.

24. and 25.

In the Purusa Tattva, there are the

24. and 25.

six worlds the names of whīch are:- Vama, Bhīma, Ugra,

24. and 25.

Bhava, Isana and Ekaviraka.

The worlds:- Pracanda, Madhava, Aja, Ananta

and Ekasiva are found in the Raga tattva.

In the Asuddha

Vidya Tattva, there are the words: Krodhesa, Ganda, Sam-

varta and Jyoti.

27. The worlds sura and Pancantaka should be

known in the Kala Tattva. The Worlds Ekavira, Srikhandi

and Srikantha are attached to Kala Tattva.

28. 29. In Maya Tattva there are eight worlds,

Mahatej Mandalesana, Vamadeva, Bhava, Udbhava, Ekapingeksana,

Isana and Bhuvanesvara, which have the form of a thumb and

which have the lustre like that of a Kalanala (Lit. death-

fire).

30. 31. 32. Wise people say that there are five

worlds in the Vidya Tattva, names of which are, as Halahala-

Rudra, Krodha, Ambika Aghora and Vamadevi. In Isvara

Tattva the world beginning from the Pivan and ending in

the 'Aghora' are found. In Sadasiva Tattva there are five

worlds viz. Raudri, Jyesta, Vama, Sakti and Sadasiva.

33. 34, 35. Thus in brief not in detail, one

hundred and eighteen worlds should be known in all the

categories. When the purification of all the roads is

required, the group of these one hundred and eighteen

worlds should be purified up to Sadasiva and a Sadhaka

should unite himself with Siva. The Sadhaka who is

desirous of enjoyment, on concentrating himself on Sadasiva,

should practise yoga. Thus the Bhuvanadhva which I like,

is explained (for detail see T.A. 7th and T.A. VIII).

SIXTH ADHIKARA.

1. How the phenomenal universe, i.e. thirty-six

principles, is realised in this microcosm (deha) in the

initiation of knowledge, it is now explained.

2. With as much space as two fingers can cover,

(the aspirant) should place (Nyasa) his hand on the five

elements below the feet. The earth principle should be

understood upto the ankle (which means four fingers), from

there, systematically, the water etc. elements should be

thought with the two fingers' space.

3. Similarly from that place onward upto the

throat (Kantha Kupa) the group of the six tattvas, i.e.,

from purusa to Kala, should be meditated upon.

4. After that, the aspirant, who has controlled

himself (Susamahita) should meditate upon the four princi-

ples beginning from Maya to Sadasiva with the pervasion of

four fingers.

5. After that (The Sadhaka) should meditate on

Siva Tattva which is effulgent, free from worries and

anxieties, pervading all and existing inside as well as

outside the body.

6. This Nyasa (placing of the fingers of the right

hand on the different parts of the body) contains thirtysix

principles and is said to be 'Tattvenyasa' (which means

consideration of the thirtysix principles in this body

(Ksudra Brahmanda-Microcosm). The Nyasa is termed as

Panctattva Nyasa.

7. The remaining portion systematically above the

navel upto six fingers is pervaded by water and the space

(four fingers) upto the ankle is covered by the earth.

8. Above this space, twentytwo fingers' space is

covered by fire (Tejas). The pervasion of the wind is said

to be of twelve fingers.

9. (The aspirant) should meditate upon the sky

which is ultimate, calm and which pervades all. A similar

procedure should be applied (Isyate) to the fivefold path consisting of Sakti etc. (Sakti, Sadasiva, Isvara, Su-Vidya, and Maya Tattva in descending order).

10. In the threefold Nyasa, the Atma Tattva is said to be upto the throat (which means twenty-two fingers from feet to throat). Above this, there is Vidya Tattva, which covers the space of twelve fingers. The Siva Tattva, as it is already mentioned, pervades the whole body.

11. 12. Thus the tattva nyasa is explained. Bhuvanadhva Nyasa is going to be explained in the same way.

The sixteen worlds, from Kalagni to Virabhadra (should be understood) upto the Ankle, i.e., in the space of four fingers (The sadhakes) should do their Nyasa systematically and attentively with the pervasion of one fingers' spade from Lakulisa.

13. To Dvirandabhuvana, (Sadhaka) ought to do the Nyasa of 39 worlds in thirtynine fingers. The Chagalanda-bhuvana covers the space of the three fingers.

After that, the groups, consisting of eight Devas (Devastake) (should be understood in the four fingers' space) with the pervasion of one fourth of the finger.

14. Systematically the group of the six worlds (should be known in the space of three fingers) with the pervasion of half finger. The group of the four worlds covers the space of two fingers. One and one Bhuvana should be known in one and one finger.

15. There are two worlds in everyone of the three tattvas from Vidya to Maya (i.e., Vidya Kala, Maya). The first world in these Tattvas covers the space of one finger while the next to the first has two fingers once (thus

everyone of these tattvas covers the space covered by these principles is nine fingers). The worlds found in Kala Tattva cover one finger's space each.

16

The Bhuvanas, Mandaladhipatis, etc., (which are eight in number) have four fingers space, i.e. everyone

of the Bhuvanas has a half finger's space. The other group

of the three Bhuvanas (Halahala Rudra and Krodha) has two

fingers' space collectively, i.e., everyone of them has 2/3

space of the finger.

17

The group of the five Bhuvans has the full

space of two fingers. The other group of the eight Bhuvans

has the space of four fingers (It should be noted here that

one group of the five worlds has 2 fingers space). Simi-

larly the other group of the five worlds will also have the

space of two fingers.

Thus in the text, one should note

the word (Anyat), which means the other Pancaka denoting

the number two. Thus Pancaka and Anyat Pancaka mean four

fingers' space which is covered by the group of the eight

Bhuvanas.

18

In this Bhuvanadhva-Nyasa, as it is already

cited, Siva Tattva pervades all and should be meditated on

in the same way.

According to the twofold division, (i.e. Varna

and the Mantra of the Vidyas-Vargabhaga and Vidya Bhaga)

there are two kinds of Padas viz., Varna or Varga Pada and

Vidya Pada or Mantra Pada.

19

Listen to the pervasion of the Varga (Verna)

as they pervade the body like Mantras. The first group

(Varga) i.e., from 'a' to Visarga, covers the space of four

fingers, i.e., from feet to ankle. The other two groups,

i.e., Kavarga and Cāvarga each occupy the space of eight

fingera.

20. The three groups, 1.e., Tavarga, Tavarga and Pavarga each covers the space of ten fingers. Yavarga has the space of fifteen fingers. The Savarga has the space of nineteen fingers. The ninth group, i.e., 'Kua' is a great pervader of all.

21. The pervasion of the Padas, having nineteen varieties is going to be explained. The first three Padas, each, have two fingers' space in the body. Thus the three Pedas occupy the space of six fingers in the body.

22. The four padas (everyone of them) have the space of eight fingers. The other one has the space of ten fingers. The two Padas have two fingers' space. The other one has six fingers' space.

23. The other one has the space of twelve fingers. The other two Padas, each, cover the space of five fingers. The two Padas have four fingers' space. The other two Padas have the space of two fingers.

24. The nineteenth pada is pervasive of all. The method (Vidhi) above mentioned is (technically termed as 'Aparavidhi'. After this, hear the other method, which is technically called 'Para Para Vidhi' or the method of Parapara.

25. (In Parapara method, the whole body is considered to be of ninetysix fingers and divided into two parts, i.e., from feet to forehead eighty-four fingers and twelve fingers from forehead to skull (Brahanarandhra). Thus the Sadhaka has to perform the Anganyasa in 96 fingers).

As already said, the aspirant should know the earth Tattva in four fingers and from water upto the

Buddhi Tattva, viz. water fire, wind, sky, the five qualities of the gross elements, technically termed as five Tanmatras (Subtle elements - odour, taste, light, touch and sound), the five organs of action and five organs of sense, the mind, Ahan᷊kara (egoism) and Buddhi, each, have the space of two fingers and half.

26

26. The pervasion of Prakrti should be known to be of three fingers. All the remaining Tattvas should be understood as before.

In the Para method (Paravidhi) earth Tattva has four fingers and the other Tattva from water to Buddhi each cover the space of three fingers.

27

27. The Prakrti tattva covers the space of four fingers and the other tattvas are as before.

Inspite of two divisions of letters, they have sixfold division.

28

28. In accordance with the previous brief mention the division of the Pada, Mantra and Kala should be known along with the Tattvadhva in reality.

29

29. (The Sadhaka) should do the threefold division of all principles, according to the way cited in the Tattva and letters. Thus the preceptor who is really in the form of Siva should do the initiation of the disciple whose body is supposed to be of 84, 96, 108 fingers in apara, parpara and para vidhi, respectively.

SEVENTH ADHIKĀRA

SEVENTH ADHIKĀRA.

1

1. After this, I shall explain the energies of Lord Siva the names of which are Mudras and whereby protected the Sadhaka (Mantrī) who recites out Mantra,

achieves success in Mantras. (The names of the various

Mudras are mentioned in the following verses).

2, 3 and 4. Trisula, Padma Saktī, Cakra, Bajraka,

Danda, Damṣṭra Mahapreta, Mahamudra, Khageśvarī, Mahodaya,

Karala, Khaṭvāṅga, Kapāla, Hala, Paśaṅkuśa, Ghaṇṭā, Muṣṭigara,

Triśikha, Avahā, Sthapani Rodha, Dravyadā, Natī, Amitā and

Yogamudrā, should be o' worshipped by the bravemen known

Mudrā.

5. Triśula (Lit. Trident) Mudrā is that when the

first, the second and the third fingers spread straight and

are attached to the fourth finger and the thumb.

6, 7, 8 and 9. The aspirant should show the Padma

Mudrā, by making hands in the form of a lotus.

Kumārī Saktī i.e. Saktī Mudrā is that when the

midmost fingers are directly attached to the hands which

have concealed the fingers. The fist of the right hand

should be taken over the fist of the left hand which is

opened. The left fist should be pressed by the right fist.

It is Cakra Mudrā.

One should place the right hand, the palm of which

is downward on the left hand, the palm of which is outwards,

the fourth fingers and thumb should be attached while the

other fingers should go to the wrist (this posture of the

hand) is known as Aindrī or bajra Mudrā, which gives

contentment.

10. Onward the spread right fist including the

interior of the thumb is Dandamudrā and is dear to Vaivas-

vata family.

11. When the fourth finger of the fist of the left

hand is bent towards the left side, it is termed Damṣṭrā,

which pleases the family of Camunda Devi.

13. When the right foot is placed on the left knee, hands are turned to the back side, eyes are disordered neck appears as it is broken and the tongue is spread outward, it is called Mahapreta. As it is fear to all Yogis hence, it is also called "Yogisvari".

14, 15, 16, 17, 18, and 19. The aspirant should take his hands, which are turned down, through his feet to his heart. Then he should take them straight above the face. This posture is called Maha Mudra and is well known for the purification of the body. For the accomplishment of Yoga, this Mudra does all works of Yogis.

The Sadhaka on sitting on Padma posture (Padma-sana) should concentrate his mind on the navel. Then he should take mind, in the form of a stik to the palate between the two eyebrows and skull (Brahmarandhra). Having controlled the same there, he should guide it through the palate, the space between two eyebrows and the skull. On doing this Mudra, the great aspirant can fly in the sky.

On the right hand which is turned down, the left hand should be placed then the third and the second finger of the right hand should be pressed by the thumb of the left hend. The second finger should press the fourth finger and the fourth finger should press the second one. The thumb of the right hand should be pressed by the second and the third fingers of the left hand. The name of this Mudra is Mahodaya, which brings prosperity to men.

20, 21, 22, 23, 24. The aspirant (Mantri) should pierce the corners (Srkkani) of his mouth by the ring finger as well as the little finger and at the same time he should move his tongue and make loud wailing.

Mudra of angry appearance is Karala and frightens the wicked men.

The first of the left hand, the fore-fingers of which is a bit raised, should be placed on the left shoulder. This Mudra is called Khatvanga. Now listen to the Kapala Mudra.

When the right hand, the fingers of which are a bit contracted, is turned down, it is Kapala Mudra–Now Hala Mudra is to be explained.

When the forefinger of the fist of the right hand is caught by the forefinger of the fist of the left hand, it is Hala Mudra. When the two forefingers of the right as well as of the left hand, which are taken to the back side in the form of a fist, are attached with the front portion of the left thumb, it is a Pasa Mudra and is a bit spread and bent.

In Amkusa Mudra, there is only one fist of the left hand and not of the right hand.

26. When the wise man (an aspirant) moves his forefinger of the right hand which is standing in the middle part on the left hand facing downward, it is Ghanta Mudra and is said to be dear (to me Siva).

27, 28, 29 and 30. When hands facing upward conceal the fingers of each other, ring fingers are attached to the middle portion of the back side of the hands, fore-fingers are taken to the joint of their roots, middle fingers are united, the little fingers are hardened and again the fore-fingers stand separately on the middle part of the back side, it is Mudgara Mudra which is said to be as Trisikha (Having three peaks) and it brings unification atonce.

When the wise man, for calling a diety with

Mandra i.e. for Avahana Mudra, after making the 'Anjali' (a cavity of hollow formed by folding and joining the open hands together with two hands) takes the thumb to the roots of the ring fingers and the fists of two hands, the thumbs of which are raised, it is sthapani (Lit. placing) Mudra.

31. Samnirodhini (Lit. Confinement) is that Mudra in which both thumbs are placed in the Middle of the Palm. Dravyada (Lit. giver of the substance) Mudra is that in which thumb stands straight forward.

32. When the hands are upright the fingers of which are stretched out and are attached to the heart, it is 'Namas Krti' (Lit. salutation) Mudra and is meant for the act of salutation to the sacred hymns.

33, 34. When all the fingers of both the hands remain covered by one another, the little finger of the right hand is attached to the front part of the ring finger of the left hand, similarly forefingers and the middle finger of the left hand are attached to the ring fingers of the right hand, the thumbs stand on the root from which the palm begins, it is called Amrta Prabha (Lit. Shining as Nectar) Mudra.

35. When the forefinger and the thumb of the right hand are raised a bit and stand on the forefinger and the thumb of the left hand, it is Yoga Mudra (Lit. the Mudra of Yoga) and is used for the acts of Yoga.

36. Thus the wise enchanter (Mantri) should bind all the Mudras in his heart. The word that denotes all these Mudras is 'aum Hrim) when the name of the Mudra and then the word 'Namah' i.e. 'aum Hrim amuka mudrayai Namah'.

8

Eighth Adhikara

1. After this, I (Siva) shall explain the sadri-fice (Yajana) which is the giver of all desires and by the mere sight of which an aspirant becomes respected by the female attendants on Siva (Yogini).

8

Eighth Adhikara

2, 3. First of all a beautiful place, full of a globular pool consisting of the measure of twentyfive fingers, surrounded by the half navel from all sides and accompanied by the beautiful lips of the fingers and a girdle covering one-fourth of the place, should be got made for sacrifice.

8

Eighth Adhikara

4. After this, the enchanter who has conquered the couple of opposite qualities, such as, pleasures and pains, cold and heat etc. having bathed in accordance with the sixfold Bhava Snana (Lit. idea bath) as enumerated above according to the order of bhasma snana.

8

Eighth Adhikara

5. The Bhasma bath (bath by ashes) is that when the Sadhaka uses the ashes consecrated by Mahastra Mantra in ascending order that is, from feet to head.

8

Eighth Adhikara

6. After Mala-bath, the aspirant should smear his head and other parts of his body, that is; he ought to touch the various parts of his body from head to feet by reciting the five Vidya Mantras. Then he should bathe in water consisting of six parts.

8

Eighth Adhikara

7. Then, he, without putting on clothes, should wash his hands and feet. He, on sipping water, should sprinkle the body with consecrated water by the recitation of Parapara Mantra, which contains many letters and Padas.

8

Eighth Adhikara

8. On doing the general Nyasa and expiatory rite with the Mantra of Apara, the Sadhaka should present (in

sacrificial ground) with the Mantra of Malini and repeat the Mantra of Para Sakti, which is (Sauh).

9. In watery bath also, (the Sadhaka) should smear his body with clay, consecrated by Astra Mantra for the sake of Mala Snana (Clay bath).

10, 11. Here Vidhi bath etc. should be done with water as it is already mentioned. If a man who chants Mantra, is bathed in accordance with the general method of the bath, he should sprinkle water consecrated by the mantra of the three Vidyas, on his head for the sake of Mantra-bath. Thus he should perform the 'Vyavya' bath, which is done by the dust by the cows.

12, 13. The Sadhaka muttering the Mahastra Mantra, should attentively go seven places then he should return, on remembering the Parapara Sakti. The divine vyavya bath is also similar and is performed in rains as well as in sunshine. (Both of the baths have very little difference).

In divine Vyavya bath the Sadhaka should concentrate his mind on Para Sakti from which Ambrosia is oozing.

14. The Sadhaka, on raising some of the fire, should burn his body from the thumb of his right foot by astra Mantra. After doing this, he should moisten his body with water by the Mantra of Para Sakti, which is in the form of Ambrosia.

15. The aspirant who is pure and free from all worries, first of all, on uttering the Mantra of the sun, should enter the house of the sacrifice which is purified by astra mantra.

16. He, after worshipping the porters (avarapala) should throw the flower, consecrated by the Mahastra Mantra

attentively for the pacification of the burning (dreadful) obstruotions.

17. After doing this, the Sadhaka, on protecting the then directions with the utterance of the Mahastra Mantra, should enter the house of the sacrifice which is full of fire hurriedly (Vahnivat, Lit. like fire technically speedily).

18. The Sadhaka who is in the position of a pupil, whose face is smiling and is eastward, first of all,should begin a particular nyasa with the astramantra the lustre of which is like Kala agni1.

19, 20. He should think his body, from the thumb of feet, burnt internally and externally. After meditating on the ashes of his body which the Kavaca mantra, he should meditate on his individual soul which is just like Siva Vindu (Guru). He (Guru) who is not defeated, should infuse power into him (pupil) that he is I. In other words the pupil is not different from the teacher.

21, 22, 23. O Parvati, then the Sadhaka should concentrate (bind mind) on the Vidya Murti (a name of the deity pervading Mantra itself with the following Mantra:-

The 'Mahaprana' represents an aspirated sound (H) The word "dandarudha" represents 'R'. 'Nabhi' means 'Ksa'. The words 'Nitamba, Vamestana, Kantha, Vama Sikhara and Vama Mudra represent M, L, V, Y and MU respectively.

84. (This group of nine letters) decorated by Nada Sakti and Vindu the other names of which are Vindu (Dot) and Ardha Candra (crescent moon) respectively, is well-known as 'a good lump' (pindavara) which, O Devi, contains nine letters (Navatamaka).

25, 26. This Mantra with its inner meaning which it represents, is said to be 'giver of all success'.

The other form of this Mantra is as follows:-

From this Mantra (above mentioned) if the three first letters are removed and six different vowels are added to this remaining group of the letters, the Mantra will represent the six parts of the body beginning from the heart, owing to the combination of the different vowels.

First of all, the mouths of the Vidya Murti Mantra beginning from the upward mouth etc. by the letters Ka, Y, R, Ṛ and Ḷ full of vowels should be prepared.

After this, the aspirant should place other letters viz. A, Ā etc. on forehead and the other parts of the body in order to make limbs of the Vidyamurti Mantra for the sake of success (in the Kriya Yoga).

27. A and Ā should be placed on the forehead and the mouth respectively. I and Ī and U should be placed on the right eye, the left eye, the right ear and the left ear respectively.

28. R, Ṛ, Lṛ, Ḷ, E, ai, O and au should be placed on the two nostrils both sides of the throat, the upper and lower teeth, the upper and lower lips respectively.

29, 30. The letters - am and Visarga (aspiration) should be placed on the lock of hair or the central part of the head (Sikhā) and tongue respectively on the right shoulder, right arm, fingers and nails of the right hand the letters of the first group that is Kavarga, while the letters of the second group (Javarga) occupy the left shoulder, left arm, finger and nails of the left hand.

The letters of the tavarga and tavarga should be placed

on the right and left legs, both thighs and other parts of

the body.

31. The letters of the Pāvaraga should be placed

on both sides belly and heart respectively. The letters

of the Yavaraga (Ya, Ra, La, Ya) should be placed on the

skin, blood, flesh and the intestines, respectively.

32. The letters Sa, Ṣa, Sa, Ha and Kṣa should be

placed on the bones, fats, semen, heart (Prana), and the

roots of hair of the body (Romakupa). After making the

different parts of the body of a mental image the Sādhaka,

who is wise, should invite Lord Śiva.

33. The Lord 'Prana' (Vital force) Nābhi (Navel)

represents two letters H and Ka. The word 'Dakāina

Karangulī' (the fingers of the right hand) and left ear

represent 'Gha' and U with whom all the letters mentioned

by the above cited limbs are combined, the following Śiva

Mantra would be prepared which is Śiva himself and is the

giver of all success.

34. The above mentioned Mantra is the best form

of Bhairava (Śiva) who is great souled. The parts of the

body of (Śiva) should be made of this Mantra, with the

addition of the various vowels mentioned previously.

35. There are six kinds of Nyāsa i.e. Ḥurti Nyāsa,

Ṣṛṣṭinyāsa Tritattva Nyāsa, Aṣṭamūrtinyāsa, Śivanyāsa

and Śivānyānyāsa.

36, 37. Please listen to me O Pārvatī how one

should do the Śaktanyāsa. On placing the Parāpara Śakti

on its image and Malinī Śakti on its mouth (the aspirant)

should place para, parāpara and apara on the lock of hair

on the central part of the head (Śikhā), Heart and right

foot respectively. The same Para etc. three sakti is, should

be placed on Brahma Randhra, throat (Kantha) heart, Navel,

Private Organ, thighs and left foot respectively.

38. After placing the eight fold group of Aghori

etc. Saktis and five limbs of the Vidya (Vidyaṅga) as

before (the Sādhaka) should invite the Sakti who is saluted

by all Sages (Yogi).

39. 40. The word 'jīva' 'Prāṇa' Kalanāḷa the

other name of which is 'Samādyuti' and 'Yama Pada' represent

S.H.R and Ph respectively. The word 'Atidīpta' points out

that the above cited words should be accompanied by long

vowels and a dot (A vindu on their head). The word

'Daksajanu' means 'E' which should also be accompanied by

a dot. The Mantra (Thus prepared) is full of all the

Mātrkā Saktī. When the Sādhaka tries to please them by

their Mantras they give him whatever he desires.

41. The Mantra is said to be the best form of all

the Mātrkā Saktīs. The enchanter of Mantras (Mantri) who

desires the best success should meditate on this Mantra.

42. The Rudra Saktī is always unified with this

Mantra. Because it is a para saktī and therefore, it is

explained by this kind.

43. All the Siddhis described in the Tantra can be

got by this Para Saktī. As it is already mentioned, the

Sādhaka should make the parts of its body by the addition

of the various vowels.

44. 45. These are six kinds of Yamala (Lit. twin)

Nyāsa which is well known for all the Siddhis. The names

of these Nyāsas are as under:-

(I) Śavaktra Murti Nyāsa.

(2) Navakṛtu Sakti Nyāsa.

(3) Parāvidyā Traya Nyāsa.

(4) Aghori-Adyāṣṭaka Nyāsa.

(5) Vidyāngapanoaka Nyāsa.

(6) Saṅga Para Sakti Nyāsa.

46. Those who want to be liberated and are desirous of fruits should do the left method (Vāma Vidhī) by following the letters and Mantras collectively or seperately.

47. This five-fold Nyāsa should be done in all kinds, denoting Śiva, Śakti and Anu (individual).

48. (This fivefold Nyāsa mentioned in connection with Śiva and Śakti) is said to be of six kinds if the eternal parts of it (fivefold nyāsa) is included in it. In this case (when the exterior part is included) the Nyāsa is said to be of six kinds.

49. The wise people, keeping in view that such and such a thing is suitable to their sacrificial undertaking, such and such a material is proper and improper, should gather all the sacrificial material with efforts.

50. Then the Sādhaka should hold a sacrificial pot (argha Patra) full of useful material, free from impurity, purified by Astra Mantra and fire, pure, proper things, moistened by water and unified with Śakti.

51. If the purification of something other than the material is needed in any sort of Yoga, one should do the same with this method.

52. No impure material should be used in this sacrifice. An impure thing becomes pure, if it is purified by the water of the sacrificial pot.

53. The water should be poured into the sacrificial pot with the sixfold Nyasa. Then the Sadheka should purify the whole material with the neutar.

54. On worshipping the individual self (Atman), one should, in one's soul, the form which I shall tell you, O you worshipped by a greater number of Yogis.

55. In the beginning, the following four forms, i.e., Dhara Surcdha, Pota and Kanda should be made in the first centre (Adhara Bhakti or muladhara Cakra) situated four fingers below the navel (Nabhi).

56. The four forms should be made in the space of one finger. On the four forms a stlok containing the size of a tube, the Religious name of which is (Ananda Nala) should be made. On the upper corner of the stalk (Danda) the form of the Amalaka tree should be prepared.

57, 58, 59. On the upper portion of the Sula (which is termed 'Danda') upto the Palate (Talu, Lambika), there is a gland (granthi) o Maha Devi. Without breaking this ocean of Nets, no man is unified with Siva. The enchanter of Mantras (the Mantri) should meditate on the Dharma (religion) knowledge (Jnana) non-attachment (Vairagya) and prosperity (Aisvarya) on the four directions beginning from the Agneyi etc. Besides, he should also concentrate his mind on the body of the above mentioned four subjects on the remaining four main directions viz. East, West etc.

60. On the upper part of the gland and below the Trisula Danda, there should be a thoroughfare (Catuskita) which is called a Vidyatattva full of three slcas i.e. forehead (Lalata) the place between two eyes brows (bhumadhya) and the central part of head (brahmarandhra).

61. The wise Sadhaka should meditate on Isvara

Tattva, which is lotus-sized and contains three skies (Kakha tattva) situated between the three skies and the palate (Lambika).

62. The Sadhaka should place and do the Nyasa of

the ninefold group of Saktis with their Vija Mantras situated on the first petal of the lotus which is blooming and full of Karnika and Kesara.

63. 64. The names of Saktis belonging to the nine-

fold group are given below:-

Vama, Jyesța, Raudri, Kali, Para, Kala Vikarani,

Valavikarani, Valapramathini and Sarvabhuta

Damani.

In the middle part of the lotus in the peth of the sun

Manonmani should be placed.

65, 66, 67. The other ninefold group of the

Vibhu etc., should be placed on the lotus in the reverse

order on the last petal and not on the first petal (as

the first petal is already occupied by the other group

mentioned in the 62nd verse of this Adhikara. Therefore

this group should be placed on the back part of the lotus).

The names of the group are as under:- Vibhu, Jnani, kriya,

loccha, Jvalini, vama, jyesta and Roudri, and all of them

have the lustre of Kalagni.

Those forms of the Saktis previously mentioned as

Brahma Visnu and Hara standing in the middle part of the

pollen of the leaves of the lotus, should be considered as

lords of the circles. They should be concentrated upon

with the names Arka (representing Visnu) Indra (representing Brahma) and Vahni (representing Hara).

68, 69. On the lotus one should meditate on the smiling Isvara, full of knowledge, quite calm like a dead body, containing the body of orores of Kalagni (highly effulgent) and the seat of all the wordly phenomenon.

The Sadhaka should concentrate his mind on the peaks of the Sakti Sula which has come out of his (Isvara's) Navel the length of which is upto Brahma Randhra, begun with the three skies.

70. The aspirant should meditate on the three white lotuses of the Sakti, which are all pervading and which have their place upon the peaks of Isvara.

71. The Sadhaka should concentrate his mind on Vidya Murti (Vidya Tattva which represents the Sakti), the Atma Tattva (which represents the 'Nari' individual soul) and Siva Tattva (the Supreme Principle) already placed on the peaks of the lotus.

72. The pupil who is in the form of a Sadhaka should think of the Para Sakti in the middle part of the south and the North on the three peaks. Moreover, he should also concentrate his mind on the Parapara Sakti of red colour and possessing great strength.

73. The Parapara Sakti, on which a Sadhaka is advised to concentrate, is slightly dreadful but not dangerous. The Apara Sakti which is dangerous and contains black and brown colour should be concentrated upon on the left peak of the lotus.

74. The Sadhaka should always keep in view the Para Sakti, representing will power (Iccha Sakti), destroyer of the difficulties and torments of those who come to it for their shelter, pleasing and which is in possession of orores of the moon.

75. 76. One should speculate on the five parts of the Vidya in the sixfold image of the Sakti and after this, in the sub-directions, Agneya, Ishana, nairrta, vayu and the Daksina, the parts of Sakti and Siva should be placed respectively and ponder over them with the technical method of the scripture of Saivism.

76. The aspirant should concentrate his mind on the Aghora etc. the group of the eight Sivas, accompanied by the eightfold group of the Aghori etc. by the repetition of the astra Mantra-in the direction of the Indra and other gods. In the middle of the direction the same groups should be meditated on by the 'looana' Mantra.

77. One should begin to repeat the special Mantra of the Lord Siva, after meditating on the lokapalas (protectors of the directions) outside the lotus with their own Mantras.

78. The Sadheka, after identifying himself with the forms of the Para, Parapara and Apara Saktis, should repeat their Mantras ten times each and meditate on their forms which are like the burning fire. The word 'Svaha' should be pronounced in the end with every Mantra.

79. The Mentri (who is devoted to the repetition of the formulae) should recite the word 'Svaha' in the end of the formulae with every Mantra for the accomplishment of the sacrificial function. The Manasa yaga (Internal meditative sacrifice or dedication) is collectively mentioned.

81, 82, 83. The other name of this internal meditative dedication or sacrifice is Trisula containing one stick and the three peaks (Ekadanda and trisaktika). Without the knowledge of this Sakti sula, o Beautiful one, body can fly from the surface of the earth even after nobody can

doing the special posture (Khecarī Mudra).

The Trisula consists of the three Sulas (Peak) which technically are Sambhava, Sakta and Anava. The Sambhava Sula is explained. The Sakti Sula is eight fingers below from this Sambhava Sula. The anavahula is again four fingers below from the Sakta Sula.

One should speculate the cirole of the Saktis with the difference of the sacrifice.

84. 85. After the knowledge of the trisula, the Sadhaka after sitting on the posture (Khecarī Mudra) can fly from the earth. The food grains purified by the Mahastra Mantra twenty one times, should be thrown on all directions and should be meditated on as the burning fire.

On meditating on the sacrificial houses, which is devoid of all the restrictions, the food grains should be taken to the Isana direction.

86. Then the wise Sadhaka should besmear the Pañca Gvya which contains the five substances of a cow, with the five faces of the Lord Siva. The five substances of a cow are:- Urine, Dung, Milk, Curd and Ghee.

87. The Sadhaka should purify the Pañcagavya, full of Kusa grass and water with 'Sadanga' Mantra in downward order, i.e., from Ghee, Curd, milk, dung and urine. Having seated himself in the posture of 'Dravya and amrta', he should concentrate on the principal tattva.

88. A very small portion of the Pañcagavya should be sprinkled on the earth and the rest of it should be placed on the other side. With the recitation of the Malini Mantra, the Västuyāga should be performed.

89. The Sadhaka, having filled his hands with

flowers, with recitations of the letter 'Pha' etc. and

after meditating on the path (Adhvan) from the earth tattva

to Sakti, should throw the flowers in the end of the letter 'Na'.

90. 91. He should worship the Ganapati (son of

Uma and Mahesa) by giving him scented paste (Gandha) and

scent (Dhupa). After placing him on the sixfold seat with

word 'aum' he should worship the Ganeśa who is the Lord of

all obstructions, with the paste of the Sandal wood and

scent by the recitation of the Mantra 'Gam'. The parts

of the 'Gam' Mantra should be formed with the addition of

the six long vowels, viz. Ā, Ī, Ū, Ṝī and au.

92. The Sadhaka, who is desirous of success,

should meditate on him who appears with three eyes in his

face and has the mouth of an elephant and a form of a

dwarf. After sending him back, he should worship the

mahāstra mantra.

93, 94, 95, 96. Having offered the sixfold seat

symbolising eternity (Ananta) religion (Dharma) knowledge

(jnana) dispassion (Vairagya), power of doing everything

(Aishvarya) and the altar (Karpika) to the Bhairava and

after meditating on him who possesses sword, club, large

tooth, highly terrific form, face, full of frowns, six

limbs made of His own six letters, beautified by the

epithet 'Phat', eight energies and who appears as dreadful,

the Sadhaka should think Him of His own form and worship

the eight Matrkas. He should remember the Indrāṇī Sakti

with thunderbolt on the eastern leaf (of the lotus).

97. 98. The wise man should meditate on the Agneyī,

full of spear or lance yamaya with a stick in her hand,airvti

with a sword, Varuṇānī with a net, Vāyavī with a flag,

Kauverī with a hammer and Īsani with a trident.

99. All these above cited Saktis should be worshipped with offerings of the Sandal wood and flowers.

The aspirant should perform the sacrifice (Homa) of Bhairava. First of all, a pot consecrated by Mantras repeated a thousand times, should be placed (in the sacrificial house).

100. After doing one thousand utterances of the Siva Mantra, the Sadhaka should do Homa with the offerings (Anuti) of one hundred and eight and then purnahuti.

After these fumotions, he should begin his sacrifice.

101, 102, 103. First of all, a pot made of gold or clay, without any hole, containing all gems or jewels and medicinal plants (Sarvausadhi) in it, should be filled up with the paste of Sandalwood and water.

Then, it, having the leaves of a mango tree in its mouth. Putting a garland and a white or red thread in its throat, bearing a mark (Tilaka) which is the killer of demons (Raksoghna), covered by two white clothes, consecrated by the utterance of a Mantra repeated one hundred and eight times and worshipped by the Sula Mantra, should be placed.

The other Pot (The technical name of which is Vardhani) should also be of the same kind, but it should be worshipped with the Astramantra.

104. To the two Kalasas (Pots) that is Mantra Kalasa and Bhairava-Kalasa, the wise Sadhaka, after giving the seat already mentioned, should worship the Indra etc., gods in their own directions with the scattered portion (Vikira) by the recitation of the Mantras and vowels.

105. He, then, should make the continuous flow of water with Bhairava Kalasa and circulate it all round with the following words to the gods of the worlds:-

106. O Indra, you, with the permission of Siva,

should be alert on your own direction in order to avert the

obstructions till this saorificial function comes to an end.

107. The Sadhaka should place the pot (Mantra

Kalasa) which has assumed the image of the diety pervading

the Mantra (Murti Bhutam), on the seat in the East. To

its South, he should place the other pot (Vardhani).

108. 109. The knower of the Mantras, that is, the

teacher, having placed both of the pots, till the end of

the worship of the Lord Bhairava who is the image of the

individual self (Atma Murti), should worship, on the

Vardhani, a seat of the Creator, on the globe made of the

paste of the gandalwood, the group of six, three or one.

110. Digging up of a Kunda (a place just like

a pool to enkindle the fire for the saorifice), its scratch-

ing,pounding, and its smearing with water or exorement of a

cow (Gomaya) should be made. A durable way (akasa vat)

should be made on the four ways of the Kunda and it should

be as hard as a thunderbolt is.

111. The secred grass, Kusa, should be spread all

round the Kunda and the seats made of it should be placed

on its surroundings by the recitation of the Astra Mantra.

Then the Sadhaka should do the Anganyasa with the Mantra

'Vidyam Om Hrim'.

112. 'Om Sivam' should be written in the Kunda.

The Sadhaka after worshipping his teacher, should bring

the fire in a pot of copper or clay.

113. Considering the fire as the son of Siva,

shaking it three times, the Sadhaka should throw it into

the Kunda which is the womb of Vidya (Vidyayoni). Then

five offerings of the oblation should be given to the fire

by the recitation of the vidyanga mantra.

114. The birth ceremony and others are complete

if this function is performed in them. The Sadhaka, on

remembering the Parapara Sakti, should make a full offer

of oblation (purnahuti) to the fire:

115. The Sadhaka, having worshipped the mother

and the father (Siva) of the fire, should discharge it

and should take some portion of the fire from the Kunda

for the preparation of the Caru (sacrificial oblation).

116. Some portion (giti-gathering heap) of the

burning fire should be drawn from the Kunda with the left

breath, that is with Puraka vayu. After touching heart

with it (portion of the fire) it should be thrown into the

fire with the right breath.

117. As it is already said, the Sadhaka should

make a full offer of oblation to the fire. It is another

method of Sivagni. After seeing the fire as the form of

Siva, the Sadhaka should make himself as his inner self is.

118. The knower of the Mantras (teacher), on making himself

the inner part of Siva, should do Homa. The root (mula)

of the fire, which is 'Ram', should be satis-

fied with the utterance of a Mantara hundred times while

its parts with the recitation of a Mantra six times.

119. The satisfaction of the other Mantras should

be done with the utterance of a Mantra ten times. Then

the pupils who are pure, bathed and fasting should be

allowed to enter.

120. The teacher, having saluted Lord Siva, who

is residing in the four, that is, in the fire, the saorificial material, the Sadhaka who is going to be initiated, and the preceptor (Acarya), should give the pancagavya (five substances of a cow) Caru (saorificial oblation) and brushing stick (Danta Dhavana) to the pupil.

121

The Caru is made of the saorificial milk and the unhusking rice. Then it should be consecrated by a 'Hrduya' Mantra. The piece of a stik used as a brush and divided into six parts with the utterance of a Mantra seven times, should be thrown.

122

In the presence of Sivagnī, teacher, pupil, Bhairava Kalasa and Mantra Kalasa, the piece of a stīk of the milking trees which are four, used as a brush, should be given to the pupil to be thrown (on all directions).

123

If the piece (of the stīk used as a brush) falls in the east, north, Īśāna, west and upward direction, it should be considered auspicious, otherwise inauspicious. In its inauspicious fall, one hundred and eight offerings of libation should be made into the fire (Aṣṭa Sātikā Homa).

124

Then the teacher should do the external duties in all the directions. He should offer the oblation with the repetition of the Mantra "Om Kṣah sarvabhutebhyah Sṛṣṭi".

125

After sipping a little water (Ācamana), doing Anganyāsa and saluting Lord Śiva, the Sadhaka, who is pure, should begin to do his work in his house as he is directed by his preceptor.

126

The teacher, after doing his special anganyāsa and that of the pupils and performing the daily duties in the morning, should think over the dream.

127. 128. 129. If the dream is auspicious, he should tell it. If it is inauspicious, he should perform a sacrifice (Homa). (If he sees) flowers, fruits; women dressed with clothes and ornaments, overcoming the calamities, ascending good places, drinking, cutting of the head, eating of the unbaked meat, apparent presentation of the Gods - and anointing of the body with exorcment, he will get the required success.

128. If the above mentioned marks are not found in a dream, then it is termed a 'bad dream' and in which eating of the cooked meat, massage and falling into pits etc. are seen.

131.. A bad dream can be made a good one after doing the expiation mentioned in the Tantra Sastra. The wiseman (for the purpose) should do the worship of Gods, fire, teacher and Goddess.

132. The Sadhaka (under initiation) should not eat anything first without giving it to the Gods, fire, teacher and the Goddess. He should not enjoy but leave aside the property of Gods, teacher, and Durga Devi (Candī, Lit. Angry).

133. The knower of the Mantras should not wander to and fro uselessly for a moment. He ought to be busy in the practice of Yoga and Mantras.

134. 135. The teacher should read out the above mentioned conventional practices (Samayan) to the pupil and then discharge the Bhairava. The teacher and the taught should bathe in the water of Siva Kalasa which is a destroyer of all the sins.

This initiation of the conventional practices (Samayikī Dīkṣā) has thus been, in brief, explained.

9

Ninth Adhikara

1. When a teacher initiates the pupils, who have undertaken the conventional practices, he, on making them bathe, should prepare a paśa mandala.

9

Ninth Adhikara

2. Then he should spread a thread on the east gust from the Middle of the thread, he should mark the East and the West side equally.

9

Ninth Adhikara

3. Then he should mark the north and the south side by a thread whose measurement should be the same, which is already used for marking the eastern and western directions.

9

Ninth Adhikara

4. A thread which is spread towards the south and the north should be thrown in the Middle of the fish. Then he should; from the middle of the directions, mark the space equal to the half measure of the space already fixed (Abhimata).

9

Ninth Adhikara

5. Similarly, as it is done in the directions, descending and ascending orders, the thread, should be thrown in the directions in order to make the four corne

9

Ninth Adhikara

6. First of all, the space of four hands shou: be marked in two parts. Then the space equal to the s: of half the hand should be left out all sides, that is, East North and South.

9

Ninth Adhikara

7. The remaining portion should be divided ir the space of the three fingers. Above the Kośaka (ro of the three fingers' space, and on the sides, the Kos' of sixteen fingers' space should be made.

9

Ninth Adhikara

8, 9, 10, 11. Again, on leaving two portions th gouth; north, Brahman's two sides and the side of t]

individual self on the East, a couple of the crescent moon containing the half space should be made. In the end of the two Khandendus, in the third portion on the sides, south and north, a wise man should make two Khandendus facing towards the inner side in the place of the Jivatman. By the side of these two Khandendus, the third couple of the Khandendus, pointing to the vital parts (Marma) of the body, facing towards the outer side should be made. Similarly, in the place of the Brahman, two Khandendus covering the half and half space should be made.

12

Then, in the end of the second portion on the two sides of the Brahma, two lines facing the East and containing the portion equal to the three portions, should be made by wise men.

13

In order to make a peak in the middle part, two threads connected with the front parts of the thread of the Brahman, and reaching one corner of the Khandendu, should be placed.

14

A thread from the side of the Jivatman covering the middle part of the two sides, should be placed on the space from the corner of the 1st. and the 2nd. Khandendu to the other corner.

15

In order to show a second peak, a thread, similarly, should be placed on the space from the Jivatman's two sides and the corner of the first Khandendu.

16

In the other half of the Mandala, a stok whose measurement is of two hands and whose five parts are hidden, should be made. The five parts of the stok should be covered by the five Pithas.

17

The remaining portion of the stok having

the measure of one part should be visible on account of the breadth. Below the Danda (stick) an Amalaki contain the breadth and length of six and four parts respectively should be made.

18. 19. Below the Amalaki, its roots of four fingers and its sharp front should be made. The four doors of the first Mandala on four sides should be made. The length and the breadth of each door should be one half respectively. On the outer side the door should be made double. Please listen to the Padma (lotus) which is to be made there.

19. The eight threads circular in form and having the measure of one part, numbering four, should be placed in this direction. These are called sixteen threads of jiva.

20. In the Middle part of the two, the same number of threads, that is sixteen, should be placed. From among these threads, the third number of the threads should be like that of the jiva on the two sides.

22, 23, 24, 25. On doing upto this, the jiva should be brought there. On fixing up the attachment with the object, the Guru, for showing the front parts of the leaves, should make three Kesaras on each leaf. Similarly the three peaks should be made of sixteen fingers. Then colours, such as white, red, black, yellow and particularly green. The parts of the Karnika, root, middle and the front should be worshipped by yellow colour.

26. The group of the Kesaras should be white, red and yellow. The leaves with their covers should be of white colour.

27. The four corners, a bit outside like the half Karnika, should be of yellow colour. The place from the tiro (Agni Kunda) upto the feet of the Mandala, should be of white, red, yellow and black colour.

28. The peaks and the general Mandala should be made of four and three colours, respectively. The Danda should be of blue-and red colour. The colour of the Amalaki should be yellow.

29. The Sula which is already made, on leaving four fingers' space of it, towards the East from the back door, should be of red colour.

30. The door with various marks should contain four corners, or circular size or narrow size. It should appear as a city, two cities or three cities separately or collectively.

31. The Mandala should be marked by various forms of Sula and throats, wonderful forms and delicate houses, made of creepers.

32. When it is made, it should be purified by a cloth, besmeared with the paste of Sandal wood. Then the Sadhaka should bathe according to the method already mentioned.

33. 34. As before, the Guru (Mantrin), on entering the Mandala and on doing the five fold Nyasa of Bhairava, should do the Nyasa of Navatmakā Mantra, Bhairava Sadbhava and Rati Sekhara on the northern, middle and the southern peaks, respectively.

34. (The formation of the Rati Sekhara Mantra is as follows:) The Rakta (blood) Tvak (skin) Mansa (Flesh) and Sutra (Artery) technically mean the letters Ya, Ra,

La and Va. These letters should be combined by the left ear (Technically 'Ū'). An Anusvara (a dot) on them forms the Rati Sekhara Mantra, which runs as under:- Yuṃ Ruṃ Luṃ Viṃ (See Ma 8th Adhi. Ve 31).

36. The wise Guru, on doing the Saktī-Nyāsa, which is already mentioned, should do the Tarpana (satisfaction). He, on worshipping Śiva, should utter the following prayer:-

37. O! God, you have appointed me as a Guru, you should be kind to these pupils, who are inspired by the Śakti of Śiva.

38, 39. Be kind to them, who, being in their natural form, have come to you. Please enter into my body so that I, being like you, may do good to them. Thus the Guru whose eyes are pleased, should think the body of the pupils occupied by the sixfold road (Sadahvan).

40, 41, 42. The Guru should think Śiva by whom five functions such as projection etc. are going to be performed. His form, which is of two kinds, that is, Para and apara owing to Saktis, follows me in its dual and non-dual shape. His Mantras, such as, Hṛdaya Mantra, etc. become instruments when a Sadhaka desires to approachHim. He should meditate on Śiva, fully identifying himself with Him. On being fully absorbed into Śiva, he should utter the sound, 'Śiva' ten times.

43. On uttering the Mantras mentioned in the Garbhavarana, thrice, the Guru should put on the white turban and utter the Navatmaaka, Mantra Seven times.

44. He should make a hand of Śiva, which is the outer of nets (Pāsas). The hand should be washed by the water full of the paste of the Sandal wood.

45. The Guru besmeared with the paste of the Sandal wood, should worship Siva, who is accompanied by his other parts and who is not to be seated. He should out, catch and unite his self.

46. He should separate the Paśu and elevate his self. He should obtain through the phenomenal show of the universe, the Sivahood or Lordship.

47. Though separate from Siva, he should think himself possessing the qualities which Siva has. I am in the Mandala and I am witness in these performances.

48. I am standing in sacrifice and in the fire upto the end of the sacrifice, I am in the sacrificial post in order to avert the obstructions.

49. I am standing in the body of the pupil with a view to out his paśa. I am in standing in my body and I am doer of all acts of kindness.

50. The Guru, on doing all this above mentioned, should pay attention to the body of the pupil (Sodhya-adhvan) which he desires to initiate.

51. He should think that everything is in his body. Thus he can attain a high place. Being not different from the body of the pupil, he should think as under :-

52. I am the supreme Principle. The whole universe is in me. I am pervader and doer of all the things.

53. A man, identical with Siva is said to be 'liberated'. Having thought thus, he should again follow the pupil.

54. He should think the oneness of the pupil, Mandala and the fire. Then he should do the Nyasa or the body of the pupil as it is already described.

55, 56. He should meditate on the Mantras with their own pervasion. Then, he, having tied a cage of nets in the arms, throat and Sikhā by a threefold thread and having called the tattvas by their mantras, should sacrifice to the fire and do its tarpana (satisfaction).

57. The wise Guru should meditate on the Sakti which is cause and the pervader of the pupils upto the Mayādhvā. He should meditate on the Vidyā Sakti when the pupils are purified and they have entered on the pure road (Buddha adhva).

58. On doing the tarpana of the Vidyā Sakti, he should beat the pupil by Astra Mantra. The Guru should 'out' him in his heart by the hand of Siva.

59, 60, 61. He should catch him and think that he is not different from that ray (of Siva). On going to him through the way of artery, on uttering the Hṛdaya Mantra with the epithet 'Ham' and making him stand in his own real self, he should meditate on the woṇb form of the Garbha-dhāna. The Guru should perform all action related to the embryo and the birth. O Good eyed one, by the Mantra of Parāparā Vidyā consisting of the three and half letters, creating the enjoyer and enjoyable and standing in the right peak.

62. The wise Guru should offer fifteen sacrificial oblations to the fire by the Mantras of Pivana, Saktī, astra Mantra and Para Mantra.

63, 64, 65. The wise Guru should cut the fetters

of the pupil by the Apara Mantra. On calling the Bhuwanega and Tattvega, he should pray to them. Or Of Bhuvaneśa, as ordered by Śiva, you should not stand in the way of the Sādhake whose materialx self is going to be purified and who is going to the place free from diseases. By the recitation of the Parapara Vidya Mantra (Adhyustavarna ya) the cut portion should be thrown.

66

66. As the mantras have not yet fully pervade the Sadhaka for the sake of purification of the separate roads, the three separate sacrificial oblations should be offered to the fire after meditating on them separately.

67

67. He should offer 'Purnahuti' by the Para Mantra accompanied by the epithet Vausat in the end. On raising the pupil, he should make him stand in his own self and in his own body.

68

68. The wise Guru, after offering Purnahuti1, should give three sacrificial oblations to the fire by 'Mahapasupata' and 'Astra' mantras in order to purify the pupil from the feet to head (vilomadivisuddhaye).

69

69. After sending the Śakti and Tattvega, Or Parameśvari, the Guru should be meditate on the pure Tattva, which is pervading the impure one.

70

70. When the thumb of the foot is purified, having out the net of the arm and mixed it with the Ghee, should be offered to the fire.

71

71. When the Maya Tattva is purified, the Pāśa of the throat should be offered to the fire. This method should be adopted for all the initiations meant for the tattvas beginning from the earth to Maya.

72

72. The wise guru should apply the Āpara Śakti

.75. None of the eight Saktis should be used after the Isvara stage is got. Similarly a wise guru should not use Six Angas after the Sada Siva is reached.

74. Whatever is said, according to the scriptures to be done for the Niskala (Transcendent) Siva, should be done by the Para Mantra. When the Tattvas upto Sada Siva are purified, the wise Guru should out the Sikha and offer it to the fire.

75. After offering Ghee to the fire, he should make the pupil bathe accordingly. On sipping some water and worshipping Siva, he should fill the sruba with Ghee.

76, 77, 78, 79. Having made the pupil stand in his real self, the Guru should utter the main Mantra. The preceptor infusing oneness into the Siva,' Saktī his self, pupil, Ghee and fire, should go twelve paces attentively. By 'Kumbhaka' Pranayama, he should meditate on the Sakala (immanent) aspect and Niskala (transcendent) aspect of the Siva and stay there actively till the Ghee is consumed.

The Sadhaka who is appointed to realise the highest Principle, by the Guru who has the form of Siva, all the bonds of whom, erisen from the Maya, are burnt, does not come again to the animal stage. This method is mentioned in the initiation relating to the Bhuvanadhva.

80, 81, 82. On leaving aside the method proscribed for the other roads, Siva Yoga and reverse performances (viloma Karma), this method brings double fruit in tattva and Varna adhva and is more effective. The effect and fruit of this method in the Padadhva is more than that in

the previous roads. The effect of it in the-Mantradhyā is more than that in the Padadhyva. In Kaladhyva its effect is more than that in the Mantradhyva. Its value in the tritattva vidhi is twenty times higher. Thus the purification of all the roads is explained in brief. Now listen to the duties of a Sadhaka and a preceptor which are going to be described.

10

TENTH ADHIKARA

Without examination, the teacher should fix up a man as Sadhaka who has good marks. He is bent on achieving success. He knows soriptures and has self-control and firm mind. He is neither greedy nor dull headed. He should worship Siva with a good method already prescribed.

In the initiation of being a preceptor (Ācārya Dīkṣā) as it is already cited, a pot of gold or clay, with out any hole, attached to the southern petal of the middle lotus flower, should be placed.

The teacher should worship the mantras of the Rudras such as Indra, Kuvera, Varuna etc. with flowers and the other things. After satisfying the Kalasa (Pot) with the utterance of a Mantra, one thousand times, the teacher should begin the Abhiṣeka (Sprinkling water on the body) of the pupil who is going to be an Ācārya (Preceptor).

5, 6, 7.

On seating the pupil who facing alike the east and the north, who has bathed and is decorated with flowers and garlands, etc. On a good and auspicious seat, made of lotus flower or wood, the teacher who has made his being of the Mantras, who has performed auspicious ceremonies fully, having done the Abhiṣeka of his pupil with the kindly means as well as with the guide for

shall Kettle-drums and recitation of the Prayer Mantras of

the Vedas and having thought him just like Siva, should

adorn him.

8. Again, the wise teacher, who has got flowers,

unbroken grains of paddy and seed of the sesame plant in

his hand, on worshipping Siva, should give the Mantra of

Siva to the pupil (under the initiation of being a preceptor)

and then he (Guru) should do the Nyasa of Siva with water.

9. The teacher, relying on Siva (daksinamurti),

having sprinkled water on the head of the pupil, should

express Rudra Sakti in him with the Astra Mantra.

10. The pupil, on being embraced by the Rudra

Sakti, should do the Tarpana (Satisfaction) of the Rudra

Sakti Mantra with the utterance of the Mantra thousand

times. From this time he will get his place in the Rudra

Sakti or would be unified with it and will have the quali-

ties equal to it.

11. This is the Abhiseka of the Acarya and has

no Mantra proscribed for it. The rank he has got, in his

final abode.

12. The Sadhaka, having got the place which is

inaccessible to the sinner, should do the observance of

the Mantra (Mantra vrata) for achieving success in the

Mantra (Mantra Sastra).

13. On doing this, as it is said in the Abhiseka,

and bathing, the Sadhaka should repeat the vidyadhipa

Mantra one'lakh and do its tarpana (Satisfaction) ten

times.

14. As it is already mentioned, The Sadhaka, on

doing the Abhiseka, keeping in view the Mantra and being

wholly absorbed in that, should repeat the 'Brahma Siras' Mantra two lakhs without slackness.

15. He should utter the 'Rudrani' Mantra two lakh times, 'Purusṭuta' Mantra four lakh times and 'Maha Pasu Pata' Mantra five lakh times o Goddess.

16. The Sadhaka of the 'Vidyadhipa' 'Brahma Siras' 'Budra' 'Purusṭuta' and 'Mahapasupata' Mantra, should put on the clothes and ornaments of white, red, yellow, black and various colours respectively. The Sadhaka protected by these Mantras becomes incomparable.

17. 18. The Sadhaka, strengthened by the splendour of the Mantra should not be spoken to by all the sinners. After doing this fasting, the Sadhaka should offer the 'Argha' (Oblation of various ingredients) to the deity which he wants to accomplish and repeat its Mantra nine lakh times. Then he should do its Homa (sacrifice) with the best sacrificial Materials and its Tarpana (satisfaction) ten times.

18. Those who know the best say that meat, and the leaves of the Palasa tree are the best qualities to be sacrificed as an oblation. The double quantity of these materials is termed as Middle quality. The threefold quantity of the same materials would be termed as 'the worst quality'.

19. The Ghee, Guggulu and fats of the human body are said to be like meat. The curd, Vilva, milk and lotus are like 'Kama' (earth).

20. Amalaka, Durva, amrta and fish are just like the Ghee. Or the sacrifice (Homa) should be done with sesame in the place of meat, Kama and fish in the ninefold sixfold and threefold quantity respectively.

22. First of all, on doing this, the wise Sadhaka should offer an oblation of various ingredients consisting of Durva and water etc., for the sake of success. He should continue the repetition of the Mantra will he gets the success he desires.

23. One lakh of Japas of the Mantra brings a king with his servants, army and conveyance under the influence of the Sadhaka. A Sadhaka by two lakh of Japa, will get the kingdom of the king o Devi.

24. By the three,four,five and six lakh of the Japa the Sadhaka gets success in achieving the treasure, army, the whole earth and the great number of the celestial damsels of the Gandharvas (a class of singers in heaven) respectively.

25. By the seven lakh of the Japa, the seven regions of the earth come under the control of the Sadhaka. By ten lakh, he becomes just like the Loka Palas. By fifty lakh, he subdues the principles from the earth to the prakrti o Maheśvari.

26. By the sixty lakh of the Japa, the principles from Puruṣa to Māyā come under the influence of the Sādhaka. By eighty lakh of the Japa, he acquires the Śu. Vidyā and Iśvara Tattva. .By one Karor of Japas, he has mastery over the principles from the earth to Sada Śiva Tattva.

27. On doing as prescribed, the Sadhaka becomes firm-minded and fearless, this process should be done at the night of the Kṛṣṇa Pakṣa (Black fortnight).

28. Having done the sacrifice, already mentioned and then having offered the sacrificial material as an oblation, the Sadhaka, who is standing firmly with the

the face towards north, should repeat the Mantra.

29. He should continue his japa till the female attendant on Siva (Yogini) on making a dreadful, frightening and indistinctive noise, come from all sides.

30, 31. Yoginis (female attendants on Siva) on falling on the ground and surrounding the master of Sadhaka, stay there. The Sadhaka, having saluted them, breaking any left parts of his body and giving them an offer of the blood, sprung out of it, becomes equal to them. The preceptor also should do this vidhi during six months, silently.

32. The Sadhaka who sacrifices an oblation to the fire three times a day, on doing the Nyāsa already mentioned, should repeat the ten or the five Mantras which I (Siva) have told you (Parvati) already.

33. The Sadhaka with celibacy, on performing the sacrifice, already cited, full of the three Saktis (Para Parapara, Aparā) should meditate on the Triśūla Mantra.

34. The preceptor should sprinkle water over himself in the beginning as well as in the end. On doing this practice, a Mantri would be the best of all the knowers of the Mantras.

35, 36, 37. A Sadhaka of this kind, doing acts cruel or kind, has no sin (and is authorised to do all sorts of works whether good or bad). The purified Sadhaka as well as the preceptor should do the Nyāsa of the three parts of the body, i.e. the thumb of the right foot, heart and Sikhā with the three Mantras of Aparā, Parāpara and Para. The Nyāsa of the Palm of the thumb of the left foot, eyes and fore fingers should be done with the Astra Mantra.

'Akṣa Hrīm' by this epithet, the Mātṛkā Śakti

should be got entered into the body of the Sādhaka or preceptor as the case may be.

The wise Sādhaka, by the epithet "Na Pha Hrīm"

should get the Malini Sakti entered which is the image of the Śakti.

The Malini Nyāsa should be done in accordance

with the application of the opposite postures which mean from feet to head.

The common Nyāsa is that in which the parts of

the body are touched on their own proper places.

ELEVENTH ADHIKĀRA.

1. After this, I shall tell you the Initiation,

obtainable with great difficulties, giver of the enjoyment and liberation and convincing the Sādhaka of its fruits at once.

2. For this Initiation, neither circle (Mandala)

and pool (Iuṇḍa) nor Nyāsa etc., already mentioned, is used.

even to take a bath depends on the will of the Sādhaka.

3. 4. The Sādhaka with his face towards the east

or the North, being decorated with beautiful flowers and clothes, on entering into the altar, well smeared with the excrement of a cow and seated with the paste of the sandal wood, should think of the shining Śakti from the tips of the feet to the forehead and his own body burnt by the application of the Śakti (Mahāmudrā).

5. Wholly absorbed in the Śakti, the Sādhaka

should meditate on the Malini Śakti whose lustre is like embryo, for the preparation of his body, from head to

feet (Anuloma).

6. After this, the Sadhaka should think over the tattvas (from earth tattva to Maya) which deserve purification and which are already said to exist in his own body. On purifying the sacrificial materials, he should make them immortal with the Sakti.

7. The man, well versed in the application of the Mantras, should unify the Malini Mantra, covered by the Para Mantra in the beginning and in the end, or only Para Mantra, with all the religious functions, O Darling.

8. First of all, on worshipping Ganesa for removal of the obstructions, the Sadhaka should worship the line of the teachers beginning from his own teacher, i.e., his own teachers, the teacher of his own teachers and Parama Guru i.e. Paramesṭi.

9. Next to the Ganapati, he should worship the great number of the Mantras. He should also worship the lords of the Mantras below them.

10. In the end, he should worship Vidya, i.e., Apara Sakti and like it the Parapara Sakti. The Sadhaka should get the Para Sakti and Vidya, i.e., Apara and Para-para entered in the middle.

11. In the east, the south, the west and the north, there should be four petals of a lotus on which the Mahesi, Brahmani and Koumari proceeded by Indrani should be written.

12. 13. 14. On the top of the lotus the Sadhaka should write the name of God, having a mysterious form, that i.e., 'Ksa'. It should have the 'Jiva' (s) 'Danda' (R) and 'Sula' (au) with it. Then he should place the

right finger (jha, according to the Malini Nyasa. Below it, the left breast (L) navel (ks), the throat (v) left shoulder (Y) tongue (I) and upper lip (a) should be placed. (This Mantra contains the following letters - Ks, S, R, O Gh, L. Ks, V. Y, I, A). The Mantra is said to be the lord of the circle of the female attendants on Siva (Sarvayogini Cakra Adhipa).

15

The mere utterance of the Mantra above mentioned, brings great fruit or its fruit is the same as that of the pronunoication of the Para Sakti. In the same way as it is mentioned in the worship of the Sakti, the Sadhaka ought to worship the group of the Virastakas (mentioned in the first adhikara 19-20).

16

The Sadhaka, on worshipping the Virastaka with various materials, such as, paste of the sandal wood, scents and garlands of the flowers etc. should utter the name of the diety with the word 'Sri' preceding it e.g. "Sri Aghoraya, Sri Parama Ghoraya" etc.

17

The preceptor, on telling the pupil who has been fully examined many times, and consecrating him with the Rudra Sakti, should place him before God, i.e. Siva.

18

On seeing his arms, he should illuminate them with the Rudra Sakti and give flowers to his hands which are smeared with sandal wood.

19

20. On seeing the hands without support, he should think that they are supported by the Sakti. On seeing his eyes with his own eyes which are consecrated by the Sakti and thinking that Sakti is standing in his hand, he should let the flowers fall. Wherever in the Mandala the flowers fall, the God belonging to the Mandala should be considered his (Pupil's) family (Kula).

21

22

22. After this, having opened the mouth, the preceptor should get the flower fallen by the pupil. Then he who is the knower of Yoga, on worshipping the circle in the forehead and in the hands of the pupil, should guide the student to take his hand to the forehead. This process is called 'The method of the hands of Siva (Sivahasta vidhi) which at once convinces the Sadhaka of its fruits.

23

23. After this, the preceptor should get the caru (Saorificial oblation) consisting of the date-tree fruit given by the pupil, On considering his body supported by the Sakti, he should place the Caru before the pupil.

24

24. The knower of the Mantra, fully absorbed in the pupil, on drawing his right hand, with the application of the throw of the flower, should get the Caru accepted.

25

26

25. 26. The Sadhaka should take the Caru to the mouth in accordance with the 'the Sivahastavidhi' (already mentioned). Following this method, the Mantri should give the 'Danta Kasta', containing the length of sixteen hands, to the pupil. O Devi, with the movements of these pieces of the stike, he should examine the unification of the Sakti (Sakti Pata).

27

27. The wise preceptor should note the unification of the Sakti pata, i.e., whether the Sadhaka is unified with the slow Sakti, high or higher one. The men, following these conventional practices according to the Siva Cult, is regarded as 'Samayi' (follower of the conventional practices).

28

28. Wholly absorbed in the mind of the pupil, the Yogi (Preceptor) when he desires to initiate the pupil, should systematically as already mentioned, worship Siva, the Kulesa.

29. The wise preceptor, on worshipping the pupil, should look to his straight body, full of Sakti, from the tips of the feet to the forehead.

30. He (Preceptor) should do the Nyasa, as already mentioned in accordance with the Malini and Matrka Sakti, of the pupil, in whom, the road deserving purification i.e. 'tattvadhva and pervasion of all the six roads is supposed.

31, 32, 33, 34, 35. On sitting, the preceptor should follow the following method:- Keeping in view the idea of the purification of the Pupil, he should think that the Sakti shining like the burning fire, pervades everything i.e., from the pupil (Mula Sodhya) to Siva. He should meditate on the overlasting Sakti burning all the things of the universe and in the end entering into the transcendental or immanental Siva. The Sakti appointed by the Yogi, brings up and makes firm the substance belonging to its own class in the way and burns the number of the substances other than its own class.

Respectfully, the wise preceptor should note the following number of the marks in the pupil who is going to be purified by this Sakti. The first state which the Yogi gets is 'Ananda' (Pleasure). The second is creation (Udbhava) and the third and the fourth are trembling and sleep. The fifth state is ghurni (moving to and fro).

36. Thus unified with the Sakti in accordance with the slow, high and higher speed, the Sadhaka should cut out the snare of the enjoyment and have a control over his limited self with his own accord.

37. When the pupil is unified with the Sakti, the Guru should order him for the enjoyment of the remaining things of the universe. Sometimes the Sadhaka is not

united with the Sakti.

39. The teacher should burn the Sadhaka (who has not got Sakti Samavesa) externally and internally with Sakti at once. Thus the Sadhaka being burnt by Sakti, it falls on the ground like a tree the root of which is cut, or begins to be delirious. The Guru should leave him aside who does not show even this sign, as one would throw away a stone.

40. The Guru should do the initiation of the Sadhaka who is able and deserves to be initiated in the separate Tattvas, with the method or the practice of the principles, which is going to be explained.

41. The Sadhaka who is thus initiated and who desires to enjoy the remaining thing of the world, should be ordered to perform the sacrifice belonging to the tradition of his family, which consists of the five states of waking and sleeping.

42. Sprinkling of water on the body, with the method of Yoga (Yogabhiseka) of the Sadhaka, who desires to enjoy, should be done by the wise teacher after worshipping his body with the numerous materials as already cited.

43. He should worship Siva in a conch with the eight names (Kulalstaka), such as, Aghora Paramaghora etc. after waking Him with the eight lamps the wicks of which are soaked in Ghee.

44. The teacher shall sprinkle on him, according to the Sivaslasta Vidhi, the water of the conch which contains all jewels and medicinal plants and which is filled up with the parts of Sandal wood and water.

45. This Abhiseka (sprinkling of water) is relat

to the initiation of the preceptor and awards a right of a preceptor to the Sadhaka, for the completion of this Diksa. The Sadhaka should prepare sixty six lamps like the sixty six lumps (Pinda).

46. In the Abhisekavidhi, both the teacher and the taught are known to all the Yogis. Between the two, the teacher is better because he is the giver of the liberation.

47. Everyone of them should explain the threefold knowledge. The Yogi should give him his consent to perform his duties.

12

Twelveth Adhikara

TWELETH ADHIKARA.

12

Twelveth Adhikara

1-2

1. 2. On hearing the very loud speech of Mahadeva and saluting the killer of the demon Andhaka, Parvati, whose eyes are abloom with pleasure, who gives pleasure to the world, pleased with contentment in the form of ambrosia and worshipped by a great number of gods, said the following words:-

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Twelveth Adhikara

3

3. O Destroyer of Tripura, you have already said that the Yogi should practise Yoga. How should Yoga be performed? Please tell me.

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Twelveth Adhikara

4

4. Thus told by the holder of the universe, (Parvati), Bhairava (Siva), who is broad-minded and destroyer of fear, spoke to Parvati this pleasing and deep word.

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Twelveth Adhikara

5

5. O: Goddess, please listen to the method of Yoga, which is going to be explained by me and by the firmness of which a Yogi will obtain success.

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Twelveth Adhikara

6

6. The Yogi should practise the Yoga in a cave

or in a peaceful underground house, which is charming and

is free from all obstruations.

7. 8. The lord of Yogins, firmly sitting on the

seat, who has controlled his mind, breath, senses, sleep,

anger and. mental disturbances and who is free from all

mental afflictions, should accomplish success in the prin-

ciples, from earth to Sakti, in accordance with the Lakṣya-

bheda and Citta-bheda (explained in the 13th and 14th

verse of this Adhikāra.

9. The Lakṣya-Bheda 'which is properly going to

be explained, has six kinds, which are Vyoma (Lit. sky),

Vigraha (Lit. body), Vindu (Lit. drop), Arṇa (letter), the

Bhuvana (the world) and Dhvani (sound).

10. The kinds of 'Vyoma' are three, external,

internal and external-internal. The Bindu is tenfold.

11. The one Bindu which is just like the stars

and which has the form of a Kadamba flower and a globe,

is said to be of ten kinds, with only the difference in

colours.

12. The sound, with the kinds of "Cināni" and

"Ciravāka" etc. is of ten kinds. The Vigraha, though 'of

two kinds - i.e., 'Vigraha and Sthāna', has many kinds.

13. 14. The worlds are innumerable and the number

of the letters is fifty. Lakṣyabheda is that when a

Sādhaka meditating upon one aim gets other incidental

fruits also. Cittabheda is that when a Sādhaka meditates

on one mark and obtains only one fruit.

15. The pupil, purified by sacrifice and initiation

and ordered and advised by the Guru, desirous of getting

any thing accomplished, should practise Yoga in the

16. The application of Khechari Posture, i.e., sitting in that posture, in the reverse order, the Sadhaka, on doing the Anganyasa of the hands with the para mantra should meditate on the Sakti.

17. 18. He, on controlling his breath and inwardly saluting the deity, should remember the Paravijā shining from feet to forehead like the burning fire and illuminating with its own form, and meditate on the three Matras (of para) come out of the Palate (Ka), the place between two eyes brows (kha), and forehead (ga).

18. The Yogin, even though he be a killer of Brahmans, gets the unification (with Sakti) within one hundred noises made by clapping of hands together in a week (i.e. in a short time). He should practise this Yoga daily.

19. 21. One, who has been thus unified with the Sakti, should follow the method mentioned above. The one for whom the teacher has done the method of unification, should begin the control over the 'Bhumika' in accordance with the impressions of the acts done in the previous birth, after saluting Ganesa and remembering the tradition of the guru, Parama guru and Paramesti Guru.

20. He, thinking himself unified with the Sakti, should meditate attentively on his own body appearing as gold, consisting of four covers and marked by the thunderbolt.

21. After the seventh day, the Sadhaka's body becomes inactive and dull (jada) and in twenty-seven days it assumes heaviness,

or in a peaceful underground house, which is charming and

is free from all obstructions.

7. 8. The lord of Yogins, firmly sitting on the

seat, who has controlled his mind, breath, senses, sleep,

anger and. mental disturbances and who is free from all

mental afflictions, should accomplish success in the prin-

ciples, from earth to Sakti, in accordance with the Lakṣya-

bheda and Cittabheda (explained in the 13th and 14th

verse of this Adhikara.

9. The Lakṣya Bheda 'which is properly going to

be explained, has six kinds, which are Vyoma (Lit. sky),

Vigraha (Lit. body), Vindu (Lit. drop), Arṇa (letter), the

Bhuvana (the world) and Dhvani (sound).

10. The kinds of 'Vyoma' are three, external,

internal and external-internal. The Bindu is tenfold.

11. The one Bindu which is just like the stars

and which has the form of a Kadamba flower and a globe,

is said to be of ten kinds, with only the difference in

colours.

12. The sound, with the kinds of "Cinaśi" and

"Ciravaka" etc. is of ten kinds. The Vigraha, though 'of

two kinds - 1.e., 'Vigraha and Sthāna', has many kinds.

13. 14. The worlds are innumerable and the number

of the letters is fifty. Lakṣyabheda is that when a

Sādhaka meditating upon one aim gets other incidental

fruits also. Cittabheda is that when a Sādhaka meditates

on one mark and obtains only one fruit.

15. The pupil, purified by sacrifice and initiation

and ordered and advised by the Guru, desirous of getting

any thing accomplished, should practise Yoga in the

16. The applioation of Khecari Posture, i.e., sitting in that posture, in the reverse order, the Sadhaka, on doing the Anganyasa of the hands with the Para mantra should meditate on the Sakti.

17. 18. He, on controlling his breath and inwardly saluting the diety, should remember the Paravija shining from feet to forehead like the burning fire and illumining with its own form, and meditate on the three Matras (of para) one out of the Palate (Ka), the place between two eyes brows (kha), and forehead (ga).

18. The Yogin, even though he be a killer of Brahman, gets the unification (with Sakti) within one hundred noises made by clapping of hands together in a week (i.e. in a short time). He should practise this Yoga daily.

19. 21. One, who has been thus unified with the Sakti, should follow the method mentioned above. The one for whom the teacher has done the method of unification, should begin the control over the 'Bhumika' in accordance with the impressions of the acts done in the previous birth, after saluting Ganesa and remembering the tradition of the guru, Parama guru and Paramesṭi Guru.

20. He, thinking himself unified with the Sakti, should meditate attentively on his own body appearing as gold, consisting of four covers and marked by the thunderbolt.

21. After the seventh day, the Sadhaka's body becomes inactive and dull (jada) and in twenty-seven days it assumes heaviness.

24. With the practice of the six months, the Sadhaka wins over all his desires and Shines like the molten gold. With the practice of the three years, the Sadhaka possesses the strength of a young elephant and becomes as firm in a body as a thunderbolt.

25. This pure earthly concentration of the mind (Parthivi Dharana) has been described by me to you among the fifteenfold kind of the earth tattva already mentioned, O Goddess.

26. In the second kind, The Sadhaka should meditate on his own body, which is active appearing as molten gold and seated in a circle decorated with the thunderbolt and consisting of four corners.

27. 28. After one week, the Sadhaka becomes heavy and after a month, he is free from desires. After six months, as a matter of fact, he knows everything on earth. In three years, he enjoys the earth of which seven seas are girdle. This is the second kind. Now listen to the third kind.

28. He should meditate on his own body as it is described in the second kind. But in the third kind, the body should be actionless, while in the second kind body is active. He enjoys the fruits of the earth, mentioned in the second kind, including the fruit of the 'Patala'.

30, 31, 32, 33. In the fourth kind, the alert Sadhaka should meditate on the deity residing in him, containing the length of twelve fingers, and active with the form of the first letter 'a'. Having got all the fruits, already mentioned, the Sadhaka becomes a Lord of the Patala, one of the seven regions. In the fifth kind, the same fruit is stable but the state of concentration is tranquil

and the colour of the substance to be meditated on, is

yellow like the shining sun. In the sixth kind, everything is as in the fifth kind, except that the colour of

the thing to be concentrated on, is black and appears to

be enveloped in clouds.

In the seventh kind, the wise Sadhaka, whose body

and mind are quite calm, should think the form (of the

diety) free from the waves of the (sacred word) 'Bhur', 'Bhuwah'

and 'svah'. He comes to know all the worlds and enjoys

them for as many years as are already mentioned.

34. 35. The wise Sadhaka should meditate on his

own limited self (atman) standing in the interior of the

heart, which is Sada Siva (Sakala), appearing like gold and

which has illumined the whole body with its lustre. The

fruit is the knowledge and enjoyment of seven regions.

The difference between the eighth and the ninth kind is

that the substance to be meditated on in the eighth kind

is waving and active while in the ninth it is motionless

and calm.

36. The Sadhaka should, according to Nirvikalpa

Samādhi, concentrate on his physical body appearing as

yellow as the orbit of the sun. The Sadhaka, according

to the way already mentioned, resides in Brahmaloka.

37. The Sadhaka should think both, the diety and

his body, full of yellow colour, shining downward. The

Sadhaka after being equal to me (Siva), comes to my region.

38. He should meditate on the light, which is

externally and internally yellow and which illuminates the

whole universe. He obtains the Lordship of the Rudras.

39. Thus the Yogin, in order to accomplish success

in Yoga and to enjoy the various fruits of the universe,

should practise this fifteen-fold earth principle.

40. The wise teacher, in the time of initiation,

should appoint the Sadhakas to the same category, which,

according to the impression of the deeds done in the

previous birth, deserve.

41. The man who does not return from the princi-

ple to which he is appointed, having enjoyed its fruits and

being identical with Siva, is liberated in the end.

42. Even the man who does not deserve to be

initiated, gets himself purified by the lord of the world

because on burning the nets of the world and being purified,

he assumes the state of Siva.

THIRTEENTH ADHIKARA.

13

THIRTEENTH ADHIKARA

1. After this, I (Siva) shall explain this watery

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THIRTEENTH ADHIKARA

concentration (varuni dharana) with the accomplishment of

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THIRTEENTH ADHIKARA

success in which the Sadhaka becomes a master of watery

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THIRTEENTH ADHIKARA

regions and substances.

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THIRTEENTH ADHIKARA

2. The Sadhaka should meditate on his body, which

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THIRTEENTH ADHIKARA

is white, cold, circular and staying in the middle of the

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THIRTEENTH ADHIKARA

water. He should also think that there is nothing except

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THIRTEENTH ADHIKARA

water outside or inside his body.

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THIRTEENTH ADHIKARA

3. The body of the Sadhaka who is practising thus,

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THIRTEENTH ADHIKARA

gets wet in a week and he is definitely free from the

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THIRTEENTH ADHIKARA

diseases of bile in a month.

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THIRTEENTH ADHIKARA

4. In a year, limbs and sight of the Sadhaka are

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THIRTEENTH ADHIKARA

smooth and his hair grow blue and curved. In three years,

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THIRTEENTH ADHIKARA

he rains like clouds.

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THIRTEENTH ADHIKARA

5. This first pure varuni concentration is thus

explained. Now I shall explain the dharana with its kinds.

The Sadhaka with the mind identical with the jala tattva (watery principle) as described before, should meditate on his body, which is active, white and staying in the water, O Devi.

The Sadhaka gets rid of all the diseases due to the bile in a week. He gets firmness in six months if he is fully identified with the tattva.

In three years, the Sadhaka gets the knowledge of the cover of water. In the motionless kind of this dharana, he is like Varuna (a deity residing in water).

One, who practises 'jala tattva' systematically, knows the realities of Varuna. As already mentioned, the Sadhaka meditating on his limited self, having the breadth of twelve fingers and staying in the middle of the throat, sees the everlasting Lord of 'Jala tattva' (water principle). His vision becomes quite calm in the fifth kind which is motionless.

11, 12.

When two kinds, viz., Mantresvara Pramatr and the Mantresvara Pramatr Sakti, are firm and steady and the Sadhaka meditates on the clouded disc of the moon, he assumes a position equal to that of the moon mentioned above. Then the Sadhaka should concentrate on the transcending Sakti which has filled his body with white light. If the concentration of the Sadhaka's mind is complete and perfect, the form of the deity in the mind of the Sadhaka would be permanent.

The Sadhaka, appearing as the disc of the moon, who is free from clouds, should meditate on her. If the mantramesvara Pramatr Sakti stage is complete,

he will be the lord of the moon.

He should meditate on the light which is white and which illuminates the whole universe. Thus he will assume the position of Mantra Mahesvara springing out of the water (jalevarnasambhava).

When the Sadhaka concentrates on the white light, pervading his whole body and gets permanent hold of it, he assumes the lordship of the universal things.

When a Sadhaka is steady in the state of awakening (Jāgrat), dream (Svapna) and dreamless sleep (Susputi), he gets the position equal to the deity, which he meditates on. When two stages i.e. dream and dreamless sleep are permanent, the Sadhaka gets the knowledge of the “Isvara tattva”.

In the second kind, the knower of Yoga becomes steady and stable and assumes a State equal to that of “Isvara tattva”.

In the Mantra Mahesvara stage, the Sadhaka assumes the position of the Matramahesvara Prematr. In its second kind he is seperated from this position and proceeds to attain jīvahood.

In the fifteenfold kinds of all the principles, this method which gives five fruits, should be understood by the persons well versed in the art of method.

The fruit other than this already mentioned is explained and this fruit should be known as an incidental one (Anusangika) without any consideration.

This watery concentration with its fifteen kinds is explained. Now listen to the dharana of the fire

for the success of Yogins in the Yoga.

21. The Sadhaka should meditate on his own body which is triangular and holding lines of the red flames of fire. He gets sharpness o Devi, within seven days.

22. The Sadhaka gets rid of all diseases due to wind and phlegm in a month. He becomes sleepless and, eats much food. The quantity of exorement and urine becomes little.

23. In the end of two months, the Sadhaka burns the thing apparently with his own will. He, in three years, on being equal to the fire, plays of his own accord as fire does.

24. The Sadhaka should meditate on his own individual self ascended on a triangular circle. If a Yogi (of this state) is angry, he can burn all the forests full of mountains.

25. In all the fifteen kinds with their two divisions, active and inactive (Savyapara, Nirvyapara), within a week a wise Sadhaka is free from diseases. If he continues his practices for six months, he will be like the fire.

26. Within three years, he sees the reality of the whole fiery principle (Tejastattva) and whatever he sees in such and such the Pramatr Sakti kind, becomes stable.

27. The Sadhaka, as it is mentioned before, meditating on his limited self appearing like the fire and staying in the middle of the palate, sees all the Lords of the Tejas tattva systematically.

28. The Sadhaka concentrating on his own limited self, appearing like the fire, which is accompanied by smoke

and having the form just like the disc of the sun in the interior parts of his palate, gets a position equal to that of the Tejas tattvaya.

If he meditates on Sadasiva, which has destroyed the nets of the darkness with its own lustre and which is appearing like the fire free from smoke in the same palate, he will get Sadasivahood

He should meditate there on the light, the form of which is like the lustre of the day and fire. If he is steady in that form, he will have the quality of the Mantra Pramatar.

There shines the light equal to that of the lump made of jewels there. If the aspirant is fully absorbed in it, he assumes the position of Mantra Pramatr Mantresvara, pramatr and Mantramaheśvara Pramatr.

The Sadhaka, meditating on the light which is prevailing everywhere, that is, in exterior and interior of the body, never falls from the place he attains till dissolution and he stays there without any break.

In the time of dissolution, he attains the perfect calm place of Siva. This fiery concentration with its fifteen kinds is explained.

The religious applicant following the windy concentration (vayavī dharaṇā) should meditate on his body appearing as circular, marked with dots, moving to and fro and full of the words 'Cu and Cu'.

The Sadhaka with the full application of his mind to this dharaṇā for six months, becomes moving like the wind and all his diseases due to Phelgu are destroyed.

36. The Sadhaka, even on walking four hundred miles in a moment, can go further without exhaustion and does not feel tired. In three years, he is apparently a holder of the form of the wind.

37. He can grind a great number of mountains and He, being angry, can bring Indra with his uproot trees. servants, army and conveyances, under him.

38. The Sadhaka should meditate on his body appearing as a blue collyrium for six months. He gets all the fruits already mentioned undoubtedly.

39, 40, 41, 42, 43. If the Sadhaka is identical with his limited self, he can see the Vayu tattva. If he concentrates on his individual self, appearing as a collyrium, between the eyebrows, he can see all the impure lords of the Vayu tattva.

The Sadhaka, who appears just like the lotus flower covered by clouds, meditating on his limited self which has the form of the disc of the sun, becomes equal to the disc of the sun. When he is absorbed in this form and meditates on Sadasiva, blooming like a lotus flower, he gets the position of Mantresvara and Mantramahesvara. When the Sadhaka concentrates on the light spreading upwards and downwards, pervasive of all and containing the colour of its own kind, he becomes invincible. Thus the divine Dharana of Vayu is explained.

44. The Sadhaka, on meditating on his own body like the wind remembering the sky, attaining to sunyatva within seven days.

45. By one month's meditation, he, bitten even by the lords of the snakes, does not become senseless and is

free from all diseases, wrinkles and grey hair.

46.. In six months, he has the form like that of

the sky and can walk through the delioate holes. In three

and half years he will be like the sky.

47. With his own will, he can have a great body

and can become subtle bodied of his own accord. He is

unable to be broker and to be out. He sees the earth full

of holes.

48. When a Sadhaka meditates on his own body which

has tasted the juice of lotus flower and which appears like

a sky with a rat in it, he attains the knowledge of the sky

within three years.

49. 50. He gets all the fruits obtainable in a week

and six months etc. When he applies his mind to his soul,

staying in the forehead, and containing twelve fingers'

length, he sees all the lords of the various principles

systematically present before him. If he meditates on his

own self, which is like the moon, who is swallowed up by

Raghu, he becomes like the moon.

51. If a Sadhaka concentrates on Sada Siva, stand--

ing in the forehead and appearing just like the disc of the

moon, he will attain the rank of 'Mantresvara'. If he

(again) meditates on the Sada Siva shining just like the

light of the moon, he becomes pure and white as the moon.

52. If a wise Sadhaka meditates on the light of

Sada Siva, which is spreading downwards and illuminating

the outer and the inner parts of the Sadhakas' body, he

will, having got the place of Mantresvara and Mantramahes--

vara, obtain incomparable knowledge.

53. If he concentrates on that effulgence which

is spreading outwards and which is in the form of a nectar,

he, on getting freedom, will fall nowhere.

54. Thus the dharanaś of the five elements are

explained. The fruit of those Dharanas is the same which

a Sadhaka standing in the pure path, gets. The unification

of Bhuta .(Bhuta Samavesa) is also of five kinds.

55, 56, 57. A Sadhaka concentrating his mind on

these attainments of fruits (Phala Prati), gets the poisons

(which are nothing other than impurities) of his limited self

destroyed. On whatever attainment of fruits, he concen-

trates his mind with his own will, he attains the fruit.

When a Sadhaka, keeping the attainment of fruit in view,

begins his concentration of mind on any dharna, he, owing

to so many Dharanas and their incidental fruits, can get

any fruit of any Dharana. He should not stick to one

Dharana. If he does so, he will not have the best fruit.

58. When a Sadhaka attains success in the five

dharanas, he can bring the group of eight worlds and the

group of five worlds under his control.

59. A Sadhaka practising systematically fifteen

stages appealing to him, having accomplished the first stage

in the three years, should accomplish the second stage in

two years and the third one (stage) in one year.

60. 61. He should accomplish the fourth stage in

six months, the fifth stage in five months the sixth in

four months, the seventh in the three months, the eighth in

two months, the ninth in one month, the tenth in a fortnight,

the eleventh in ten days, the twlvth in five days, the

thirteenth in three days, the fourteenth in two days and

the fifteenth in one day.

This system is meant for those who are desirous

of collective fruits (Samasteochu). For him who is desir-

ous of different fruits, the same system which has already

been mentioned, is useful. The Sadhaka, on enjoying such, according to his wishes, attains eternal place.

FOURTEENTH ADHIKARA.

After this, I (Siva) shall explain the dharana

of the subtle elements (tanmatras), beginning from scent

(Gandha) to sound in order to get their fruits.

The Sadhaka should meditate on the yellow

Gandha Tanmatra which has four corners, the measure of which

is four fingers, marked with the mark of the thunderbolt

and standing in the nostril.

After ten days, the Sadhaka whose mind is not

elsewhere, smells a certain perfume which, though of two

kinds, has many kinds.

The form of varying perfumes which yogins smell

becomes stable within two months. In six months a Yogi

becomes full of scents.

He produces the perfume whatever he likes.

Within three years, he gets the desired success in the

five elements.

After this, he should meditate on the form of

his limited self situated in heart. He gets the knowledge

of the cover of the gandha tanmatra within three years.

The Sadhaka concentrating his mind on the form

of his limited soul, which is full of a little radiance and

is free from the circle, sees all the lords residing in the

cover of the scent.

8. The Sadhaka meditating on the individual soul which is like the dīso mentioned in the earth tattva, becomes equal to it as before, when the second dharana is complete.

9. On meditating on the form (of Ātman) standing down and illuminating there, the Sadhaka becomes the lord of the form (Svarupa) in accordance with the method already mentioned.

10. A bit onwards from this place, the Sadhaka concentrating his mind on whatever is said to be in the earth tattva and standing in the cover of the perfume, get fruits of the same kind.

11. I (Siva) shall explain the dharana and juice (Rasa) which is attended upon by the sages and by which Yogins attain all the juices.

12. The Sadhaka should meditate on the rasa, which stands in the front part of the tongue and of which the front part of the tongue is the mainstay, appearing like the bubble on the surface of water.

13. Being identical with the 'Rasa', the Sadhaka should think the same Rasa consisting of six juices. Within a month, he attains a certain taste of a juice.

14. When the same taste of the juice, on leaving the saline taste and others, becomes sweet, the yogi, swallowing it, overcomes death in six months.

15. The Sadhaka becomes free from old age and disease. His hair is ever black and his appearance is ever luminous. He, practising this (Yoga) off and on, lives on this earth till the moon, stars and sun continue.

18. If a Sadhaka applies his mind to the form,

which is like a bubble and which is already mentioned, he

will have the knowledge, there is no wonder, of the things

outside the cover (Niravaranajñena).

17. The Sadhaka, meditating on the same form (or

limited soul); full of radiance and standing,

stand, obtains a residence in the cover of a juice in years.

18. The Sadhaka, a bit onwards from this, medi-

tating on the disc, etc., already mentioned in the 'jala

tattva' obtains apparent fruit out of the cover of Rasa,

which is already cited.

19. For the sake of success, I shall explain the

auspicious dharana of rupa Tanmatra, which presents a beauti-

ful sight.

20. 21. When a Sadhaka with his closed eyes in a

seclusion, whatever, like the autumnal cloud, sees he should

meditate on that substance for ten days. Thus after this

he will see most subtle dots there.

22. Some of them (dots) are white, some red and

yellow, while the others are blue. On seeing them, he

should devote himself to them attentively and thoroughly.

23. After six months, he sees numerous forms of

them. After three years, the same forms are bright with

radiance and become stable.

24. The Yogin, practising them for two years,

sees them in the form of a disc. Again after one year,

sees them changed into a radiance and after six months

again the same are changed into the form of a man;

25. 26. After three months, he sees a pervading

light, and after a month, the same light is spread everywhere. As time passes, the Sadhaka has the fruit of the cover of Rupa tanmatra, which is already mentioned, and he assumes a heavenly form. This dharana is not artificial and is said to be quite real.

27

Fifteen kinds themselves occur. One should believe in this Dharna. There is no need of the show of the scriptures (Sastradambara).

28

Now I shall tell you the Dharana of touch (Sparsa tanmatra) by which Yogi can become thunderbolt bodied.

29

The Yogi should meditate on his limited soul consisting of the six corners, standing in the circle of the heart, appearing like collyrium, rough shining and agitating in every partiole.

30. 31. 32

The Sadhaka, within ten days, feels the touch of ants in his skin from all sides. He should continue to meditate on the touch. After attaining a body like the thunderbolt, he achieves the fruits already mentioned.

The Sadhaka, meditating on the circular form as it is already cited, and getting the knowledge of the 'Sparsa tanmatra' (touch) in its cover, cannot be cheoked by anybody. He should concentrate his mind on the individual self of inferior position with a view to achieve success in being a lord of the limited self.

33. 34

By the accomplishment of this success, above mentioned, the Sadhaka will be the knower of all touches (Sparsas).

The Sadhaka should meditate on the great sound,

which he hears carefully by closing his ears and eyes.

Within ten days, his digestive power (Lit. the fire of belly) will increase.

35. 36. After six months, he gets the knowledge

of hearing a sound from a far distance. However low the

tune that a Yogi experiences, in the end of the great sound,

should be understood as 'Sakala Pramatr' by the practice of

which the alert Sadhaka gets the knowledge of the veil of

sound.

37. The sound, which is heard in its end like the

sound of a conch shell, should be known as 'Pralaya Kala

Pramatr' and should be practised in the same form by the

Sadhaka desirous of that fruit.

38. If the sound (sprung from it) is greater than

that denoting the Pralayakala and covers the other sounds,

it is Vijnanakala Pramatr, o the invincible one.

39. If a voice, fascinating the mind, is heard in

its end, it should be known as 'Mantra Pramatr' by the

Yogins who are desirous of Yoga.

40. If the sound is heard like that of a calm

bell, it is said to be Mantresa which yields all siddhis.

41. If the sound heard is like that which comes

out in the end of a bell, it is 'Mantra Mahesvara' and is

a great source of success.

42. If the sound is like the sound which a lute

struck by wind yields, Yogins should understand that it is

'Siva Pramatr'.

43. The Sadhaka, who knows all things and depends

on the sound which is in its veil, should practise all these

Pramatrs (measurers) separately (at a time) or systematically, he will always have all successes.

These five dharanas of the five subtle elements are explained.

FIFTEENTH ADHIKARA.

1. I shall systematically explain eleven dharanas of the eleven senses beginning from 'Vagindriya' (Speech-sense) upto the end of 'Manas' (Mind), in brief.

2. The Sadhaka should silently concentrate his mind on the form of his limited soul with the utterance of the words - vacae namah (Salutation to speech) o Parvati, He can have control over his speech.

3. Within six months, the Sadhaka can speak every-where without the least obstruction. After a year, he becomes a knower of all the meanings of the scriptures.

4. His Speech, adorned with ornaments and poetry, proceeds. Within three years, he becomes an author of Sastras.

5. 6. The Sadhaka,should meditate on his body; from feet to forehead, which is white, illuminated by a little radiance, full of the disc of the moon and that of the light existing in Rasa, in the form of the limited soul. He has systematically the fruits coming out of the veil of speech.

6. On considering his body in the hand, the Sadhaka meditating on it for six months, can undoubtedly receive a thing from long distance. If he continues his meditation for three years, he can get the thing even from other corner of the sea:

9. The Sadhaka meditating on his Atman with the body in the form of a lotus flower and praotising all fourteen kinds with the two varieties active and inactive respeotfully, in the hands, under the instruction already cited and with the method already mentioned, obtains fruits which are lying veiled in the hand.

10. Respeotfully meditating on the same object on his feet, as it is desoribed in hand, for three years, the Sadhaka can wander on the whole earth upto the sea in a moment without weariness.

11. The Sadhaka, on worshipping the fourteen dharanas of his body (as they are explained in the earth tattva) and praotising them, obtains the fruits, as already mentioned, coming out of the veil of the feet.

12. The Sadhaka concentrating his mind on the anus (Payu) for one month, gets rid of its diseases.

13. Continuing this Sadhan a for three years, the Sadhaka, though of bad reputation, gets good fame. If he practises the fourteen dharanas, which are already cited, he will obtain the same fruit already mentioned.

14. The Sadhaka with the control of his senses, should concentrate his mind on the 'Linga' (a male organ of generation) in its own form for six months, he gets power to have things with his own will without any difficulty.

15. When the wise Sadhaka practises the fourteen dharanas in the 'Linga' he gets the fruits, already cited, arising from its veil.

16. The Yogi should meditate on his own tongue the colour of which is like that of the moon, for ten days. He will have the experience of the tongue like that of his

limited self.

17. 18. Meditating on it attentively for six months, the Sadhaka tastes distant things. If he does this for three years, he will lick the best ambrosia apparently, by which he will become free from old age and mortality. He, even attached to the things, which do not deserve to be drunk, cannot be degraded by Sins.

18. The Yogi, concentrating on his body etc. as already mentioned, gets undoubtedly the fruits coming out of the veil of tongue.

19. The Sadhaka concentrating his mind on his nose, which appears like gold, gradually for ten days, experiences emptiness of the nose.

20. After six months, the Sadhaka can smell even the distant thing. In smelling a scent, he can kill a man who is his enemy.

21. The Sadhaka (Yogavit), in three years, on smelling beautiful perfume and obtaining transcendental stage, free from old age and mortality, comes to have a heavenly body.

22. He should meditate on whatever is already described. He obtains fruits of the veil of nose system-tically.

23. A Yogi, concentrating his mind on his own eyes, appearing as a rising sun, for ten days, experiences flow of blood from his eyes.

24. The Sadhaka feels headache, O Devi. He should neither fear nor leave off his practices.

25. If he leaves off the practices he will become

blind. Therefore, he should continue his practice, carefully and be will get heavenly sight within six months.

27. The wise Sadhaka sees earth full of holes, in the form of a frying pan, very clearly as one would see the fruit of Emblic myrobalan in hand (karamalakavat) till the polar star and even after this.

28. In three years, the Yogi sees the whole globe and comes to know his body in which the female attendants on Siva (Yoginis) reside.

29. There is no wonder, if he, meditating on his own body, as it is already mentioned, gets the fruit coming out of the veil of eyes.

30. For one month, the Yogi, concentrating his mind on his own skin which is free from wave (motionless) and which is luminous like the particle of collyrium everywhere, would not be killed even by weapons.

31. 32. 33. A Sadhaka practising this Yoga for six months, cannot be burnt even by the most horrible fire.

The Sadhaka will be free from old age and mortality and he will not be afflicted by the thunderbolt, stone or poison, if he practises this Yoga for three years. He, practising the fourteen dharanas, will get the fruit of the veil of skin. The kinds of this dharana with its fruit should be known in accordance with the time already mentioned. But the subject of the meditation here is Sadhaka's body covered by his own body etc.

34. The wise Sadhaka, meditating on his own ear in the form of a sky for six months, can get the power of hearing something from distance.

35. O Goddess, the Sadhaka free from old age and death, hears clearly all whatever is said in the whole universe, in three years.

36. He should meditate on his own body etc., just like that experience in the sky. He obtains the fruits coming out of the veil of the ear.

37. I (Śiva) shall explain the mental concentration which gives all sorts of successes and by accomplishment of which a Yogi can obtain all fruits and successes everywhere.

38. The mind of man is the cause of bondage as well as of liberation. Therefore the practiser of the Mantra, if he desires eternal salvation, should practise to have control over mind.

39. For one month, the Sadhaka, concentrating himself on his mind standing in his heart with face downward and appearing just like the crescent moon, gets the radiance of wisdom (i.e. genius).

40. The Sadhaka, all of sudden, sees something and hears something else now and then. He, off and on, has the knowledge arising from all the different senses.

41. After three years, the Yogi has the knowledge of the senses. This knowledge which he obtains is very lucid.

42. The Sadhaka meditating on his body and other on his mind as already mentioned, having got the fruit of the veil of mind, obtains the qualities of soma-rata.

43. You should practise all these eleven dhāranas or the senses, which are explained, because all the fruits are dependent on them.

44. The wise people say that these are the bonds and freedom of the senses. If they are attached to the world, they bring bondage. If they are free from it, they bring liberation.

45. When these senses with the mind are devoted to All pervading (Siva), they should be understood as 'Liberated' by the learned people O My darling.

46. When they are attached to the enjoyments, existing in the different places, they are said to be in as bondage (i.e. tied down).

47. According to the 'Siddhayogisvari Tantra'. The senses are said to be of two kinds, that is pure and impure.

SIXTEENTH

ADHIKARA

SIXTEENTH ADHIKARA.

1. After this, I (Siva) shall explain the dharana of eroism (garva) which is the best of all dharanas and which brings forth great pride to the Yogins. O Parvati, worshipped by Yoga.

2. 3. Having thought that 'I am this', the Sadhaka should meditate on his body consisting of a wheel, made of sixteen spokes, full of its own activities. In three years, the Sadhaka becomes invincible. His personality is eternal and is everywhere.

3. The Yogi, remembering the navel of that wheel and his own image, should think 'I am all and everything is in me'.

4. If an alert Sadhaka, meditating on my (Siva's) form in the wheel in heart, gets the knowledge of egoism, there is no wonder at all.

6. The Sadhaka, concentrating his mind on the disc etc. of blue and red colour in the wheel obtains the fruits of the veil of egoism and resides in the region of the sun.

7. He gets everything springing from egoism and its ten stazes. This Dharana of egoism, which gives the qualities of the creator, is explained.

8. 9. The Sadhaka meditating on the lotus, appearing just like the disc of the rising sun, full of eight leaves, which surround it, protuberance and Dharma etc. for a month, obtains permanent intellect. If he continues the concentrations for six months, he will be able to retain whatever he hears. He will be an author of Sastras if he continues to meditate for three years.

9. If he meditates on his own image (in the lotus) he 'will see the buddhi tattva (Intellect). He, meditating on the creator (in the lotus), obtains the knowledge of the Lord of 'Buddhitattva'.

10. The Vedas spring forth from the Meditator, whether he is in the waking state or in the state of Samadhi (Meditative mood). If he continues the practice of the meditation, and even without study, these are stable or clear to him.

11. The Sadhaka, systematically concentrating his mind on the disc and others already mentioned, obtains supremacy related to Brahman, which belongs to the veil of buddhi (intellect).

12. 14. The Sadhaka, applying his mind to the disc of the sun and the circle of the moon in the middle or his heart, for six months, obtains heavenly eyes easily.

If he continued this practice for three years, he achieves success. If he concentrates his mind on his body in his heart, he has the knowledge of Gunas (qualities).

15. 16. The Sadhaka, meditating on his radiant body which has a form of a male generative organ (Linga), attains the position of the lord of Gunas (qualities). The Yogin, concentrating his mind on the ten discs on the ten directions, has the fruit of the veil of Gunas, without doubt. The Gunas are of twenty four kinds each one of which again has fifteen kinds.
16. 18. In brief, the dharanas of the principles beginning from the earth tattva are useful to the Yogins. Six more Dharanas related to the thirteen kinds are explained for the sake of the Yogins to get success in Yoga.
17. 20. The Sadhaka should concentrate his mind on nothing except his body having its red form (Svarupa) seated on a white lotus and placed on a threefold circle. If the meditation of the Yogin is stable within a month, there is no wonder, he is free from all diseases. Within six months, he has special knowledge on this earth.
18. 22. By meditation for three years, he is free from old age and others and becomes a seer of Purusa tattva respectively. The Sadhaka should meditate on his body consisting of the length of twelve and half fingers, others than that of his own in the lotus below the heart for six months, he overcomes death. In three years, he attains the position equal to that of the Lord of Purusa tattva.

19. The disc and the others should be meditated upon in the heart. The Sadhaka undoubtedly gets the fruit springing from the veil of Purusa tattva.

24. I (Siva) have explained this Philosophyof

Vedanta in an abridged form which Kapila in days gone by

explained in detail.

25. The Sadhaka, concentrating his mind on his

body appearing just like the group of clouds of the even-

ing twilight of the autumn, for six months, obtains un-

doubtedly disattachment (Vita Ragatva).

26. By one year's practice, the Sadhaka is free

from old age and death. By three years' practice he

ttains the knowledge of the veil of Raga (attachment)

tattva.

27. In order to be disattached, a Sadhaka should

meditate on his red body staying amid clouds, for six months.

28. Meditating on the tattva mentioned above for

one year, the Sadhaka is not troubled by death. By the

practice of three years, the Sadhaka overpowers the couple

or the opposite qualities, such as, pleasure and pain and

attains a balance of the mind in raga tattva.

29. The Sadhaka, meditating on his own body,

having the red colour and seated on the red lotus flower,

consisting of the length of five fingers and situated on

the boundary of the heart, obtains gradually the fruits

already mentioned.

30. The Yogin, meditating on the dīso, already

mentioned again and again, has all the fruits coming out

of the veil of the raga tattva.

31. The Sadhaka should meditate on a white lotus

having sixteen leaves, full of fluorescent beautiful, rilled

with ambrosia and situated on a round protuberance made of

the moon.

32. The Sadhaka should continue to control his calm mind till he sleeps in that Samadhi (Meditative state). Then whatever the Sadhaka sees in the dream, becomes true.

33. Practising thus, the Yogin, in due course of time, obtains the fruits mentioned in connection with meditation on the lotus.

34. Thus meditating on his body consisting of four fingers, everywhere, the Sadhaka has, as already mentioned, the fruit coming out of vidya tattva.

35. The Sadhaka should meditate separately on the three wheels situated on the place one and a half finger above the heart, which contains red, blue and white colour, respectively.

36. Three fingers' Purusa tattva, having the lustre of Siva etc. which is said to be in the heart, should be known as three tattvas i.e. atma tattva, vidya tattva and parthiva tattva.

37. Learned people should know thirteen kinds upto the three tattva. Two tattvas are explained according to eleven kinds.

38. The Sadhaka should meditate on his own form visible like a thing, seen by shining eyes, situated in the navel, which exists in a wheel, the boundary of which is throat, in the body made of five spokes.

39. If the Lord of the Yogins purifies all the things, situated in the road beginning from earth tattva to Kala tattva, he is not overpowered by the Kala tattva.

40. The meditation of the Yogins on the dîso and others brings the fruits of Kala tattva easily.

41. The Yogin concentrating on their mind on the throat which is in the form of the sky and on the disc there, every day, has the fruit of Maya tattvā.

42. The Yogin, meditating on the disc resembling that of the moon caught by Rahu, which is appearing like the formation of a throat, never comes under the control of Maya tattva.

43. The Yogin, meditating on his body, made of light, which is abandoned by the sun of heaven, obtains Paramesahood.

44. 45. The Yogin should meditate on the collective form of Mantra, staying in the soft palate (Lambaka) and appearing like the form of rays of the midday sun. In course of time, the Yogin obtains the State of Mantras and their incidental fruit, which has already been mentioned.

45. On meditating on the image of Mantra, the Sadhaka has Mantresahood. Having concentrated his mind on the illuminative splendour, the Yogin attains the position of Mantramahesvara.

46. The Sadhaka, meditating on the light pervading the exterior interior, downward and upward, gets the position of the splendour mentioned above and never falls from the rank of Mantramahesvara.

47. 49. The Yogin, with pleasure and closed eyes, seated in the posture of Padma in a secluded place which is free from sound and light, repeating Paramantra, should place his mind between the two eyebrows a bit outside and a bit in front. Thus he sees a man having the length of twelve fingers.

50. 51. The Yogin should stabilize his mind on (the purusa of twelve ringers). After three months, he sees (the same purusa) equipped with all 'limbs immovable, holding the form of light much pleased and appearing like the moon, with his divine eyes. On seeing the divine purusa, the Yogin learns the time of his death.

51. If the man is headless, the death of Yogin is certain within six months. The Yogin should try to cheat death carefully.

52. The Sadhaka should meditate on the disc of the moon, which is free from blot, from which ambrosia is oozing, divine and filling the body of the Sadhaka in the aperture in the crown of the head (Brahmarandhra).

53. The Sadhaka, meditating on his limited self in its exterior and interior phases, filled with the disc spreading in the mind which is in the form of a channel, for ten days, overpowers death.

54. The Yogin should meditate on every limb of the Purusa to take away the diseases of the different parts of the body. He should also practise this Yoga for averting dreadful diseases.

55. If the Sadhaka sees the blackish colour of the man, he will fall a victim to a great disease. If he sees black colour, he will having leprosy. There is the danger of small pox if he sees blue colour.

56. There is eye-disease when the man (of twelve fingers seen by the Sadhaka is devoid of eyes. When the man appears without the nose, there is nose-disease. The limbs which are not seen in the man, show that the Sadhaka will get diseases in those parts of the body.

58. 59. 60. The Sadaka, doing the practice of the Yoga for himself or for the sake of others, within five years, O Isvari, knows Vidya tattva and enjoys its fruit. He does not fall from the stage, when he meditates on the splendour existing in Vidya tattva, which spreads all over his body. The Yogin, in due course of time, obtains all the fruits already mentioned.
59. 62. 63. 64. If he meditates on the tattva onward (Isvara tattva) he is not separated from it. He does not return from the stage of mantresvara and mantra-mahesvara. The Yogin, meditating on the highly effulgent (Isvara tattva) in the forehead, sees eight first letters of the eight groups which are combined respectively.

The first letter (a) is like sapphire. The second letter has the lustre of the throat of a peacock. The third letter appears like a Jewel used by kings. The fourth letter is like lapis lazuli. The fifth letter seems just like topaz. The sixth letter is as luminous as a coral. The seventh-letter is like ruby. The last letter has the light of the moon. On seeing this best effulgence, the Yogin obtains divine knowledge.

65. All the divine activities such as enjoyment and wandering into and from come to the Yogin. A meditator on the 'Isvaratattva' attains the stage of 'Isvara tattva' and never falls from it.

66. All this in accordance with the 'Lakṣyābheda' is explained. Now Cittabheda in its abridged form is described.

67. The Sadhaka, with a desire to get the eight qualities consisting of a group of the eight worlds beginning from the pisaca world upto the end of 'Siva' should

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SEVENTEENTH ADHIKARA

1. 2. If all this, mentioned above is not clear to a Yogin, and (suppose) if it is clear and the mind cannot be fixed on it, he should check the movement of the mind by the restraining breath (Pranayama) which is said to be of five kinds, that is, Puraka, Kumbhaka etc.

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SEVENTEENTH ADHIKARA

3. For the practice of the Pranayama, Yogins should know the following five kinds, viz., Puraka (Lit. filling up), Kumbhaka (stopping breath), Rechaka (Emission of breath) apakarsaka (Reduction of breath) and utkarsaka (Elevation of breath).

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SEVENTEENTH ADHIKARA

4. The Puraka, as it fills the nostril with the wind, is said to be of two kinds and six kinds. One kind is svabhava Puraka as it naturally fills the nostril with the wind and the other kind is virodha that emits out the wind with which the nostril was already filled.

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SEVENTEENTH ADHIKARA

5. In accordance with the holes of the nose, the mouth and the upper palate, this Puraka is divided into six kinds which again become many.

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SEVENTEENTH ADHIKARA

6. 7. Kumbhaka is of five kinds, that after the Puraka, it is called Vidhrta (withheld); the other kind is after the recka. Two kinds are in the end of the Kumbhaka and apakarsaka. The fifth kind is Svabhavasyecha (Natural). It is also of many kinds in accordance with different places.

8. 9. 10. Recaka, as it is already mentioned, divided into two kinds, should be of six kinds. Utkarsa is that when some portion of the wind obstructed in a place is carried to another place. When again some portion of this wind (which has been carried to another place) is carried away, it is aparkarsaka. These two kinds are of many kinds. A yogin, sitting in the Padma posture should practise these pranayamas.
9. 12. The wind stopped in Kumbhaka for ten seconds that is four matras, is lower. The wind stopped for twenty seconds, that is, for eight Matras, is middling and brings success. The same wind, if it is stopped for thirty seconds, that is, for twelve matras, is the best of all. Nine flappings of two fingers (thumb and midmost finger) which cover the knee for three times, make twelve matras which correspond to the thirty seconds of the modern time limit. A Yogin should not practise the second dharana till he succeeds in the first dharana in which the time limit is found as four matras, in order to remove the defects arising from the wind.
10. 14. A Sadhaka should not restrain the wind in the eyes as it sustains every limb of the body. Four dharanas of the wind, naming Sikhī ,ambu, Iṣa and Amṛta should be known respectively in accordance with the manifestation of it in the navel, the heart, the palate and the throat. The thing on which a Yogin concentrates his mind, should be meditated upon as pervading all the dharanas.

11. In iṣani dharana, a Sadhaka should meditate on the form consisting of vindu (śakti) and Nada (Śiva). In Amṛta dharana, he should concentrate his mind on the moon with the same method as it is said to be in the Kala tyāga (averting death).

16. A Yogin who practises these dharanas in his Yogic trance, after leaving aside the avoidable group, goes to the abode which is the best of all.

17. The number of the dharanas is twelve hundred and forty-three by placing the words, mentioned in the verse, in the reverse order, viz., Indu (Moon) means one (1) the dvi means two (2) Veda means four (3) and tri means three, (4) In this reverse order, the figures are written below: 1243.

By these dharanas, a Sadhaka obtains the best fruit mentioned in the following:-

18. Dharanas and Tarka (Logic) are equally parts of Yoga. Of them logic is the better as it criticises the avoidable group. Therefore efforts in this direction deserve appreciation.

19. If the mind of a Sadhaka is stabilised in the way which is avoidable with a view to enjoy it, he should continue to check it till he obtains the place free from diseases and worries.

20. A dharana is that when the mind is fully devoted to the thing, it wants to get. It is said to be the best Jnana (knowledge) full of meditation.

21. A Sadhaka, practising dharana for a moment, gets easasy (Samadhi). If it is accomplished he obtains the fruit he desires.

22. Whatever object a Yogin concentrates his mind on does not change. He is fully absorbed into it and afterwards he loses his personal existence and assumes the form of the object he meditates on.

23. The Yogin who pleases the group of the female attendants on Siva and who appears as it is a dead body cannot be shaken from his eostatic state even by the sharp objects such as sound, scent and feeling.

24. A Yogin, having drawn his mind from the objects of the universe again and again in accordance with the way (above mentioned), should do Pranayama for the success in Yoga.

25. Or, a Yogin, thinking the entire enjoyments of the universe as unnatural (Virupaka), on leaving his body, goes to the eternal place.

26. He should do the Nyasa which has lusture like that of Kalanala already mentioned in the reverse order that is from feet to forehead two times (dviyugmata).

27. He, having done the fiery Dharana which pains vital parts of the body, should fill his body, from the thumb of his feet to the forehead, with the wind.

28. He, who knows Yoga, on drawing off the wind from the thumb, should carry it to the aperture of the crown of the head (Brahmarandhra) and then he should cut all the vital parts of the body by the following mantra.

29. The word (jiva) means 'Sa', 'Ādāvija' means 'Ka' which is again accompanied by 'Na' which denotes the head. Again two words 'Ka' and 'Sa' succeed to the words mentioned above. Thus the whole Mantra is as under:-

as K n K s"

30. O Devi, it is Kala Ratri Mantra which cuts vital parts of body. A man who desires long life should not pronounce it.

31. There is headaohe by the utterance of the Mantra fifty times. On paying attention to this belief, the conqueror of death, should take care of it.

32. Having pressed the wind which is the form of Vindu (Sakti) and Nada (Siva) and having drawn it atonce, the Sadhaka should disoharge the Kalaratri which is staying there.

33. All this is explained to you according to the Siddha Yogishvari tantra. Suocess in the form of Mantras can be had from it.

34. The same wind is worshipped by the people in the forms of Mantras. O worshipped by the gods, this, the best knowable 'Jneya Sadbhava' is explained to you.

35. Even to Kartikeya who is not devotee,this Mantra, should not be spoken by me. Having filled the belly with the wind till it reaches the aperture of the orown of the head, it should be sent back till it comes to the heart and yields the desire of Yogins.

36. A Yogin should continue this practice for seven days till the wind pervades the Navel.

37. 38. From that day, a Yogin can draw even gods by dint of its practice. A Yogin can have the best knowledge that has been practised by the other Yogins. There is no need of other low philosophies (Kaudra Sasana). First of all, there is a great Ghurni (a certain ecstatic movement) and then Kampa (trembling). After it, O Devi, a limited soul (Anu) seems as if it is burning.

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EIGHTEENTH ADHIKARA

1. To-day I tell you the most secret Yoga which is not told to anybody and which is inaccessible to the sinners. Please hear it.

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EIGHTEENTH ADHIKARA

2. A Yogi, having left all other things aside, should stabilise his mind here. He should not worship the phallus (linga) made of clay, stone, metal or gems.

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EIGHTEENTH ADHIKARA

3. He should worship the spiritual Linga where the moveable and immoveable world lie hidden. The existence (Lingatva) of the external objects (Vahirlinga) is pervaded by this spiritual linga.

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EIGHTEENTH ADHIKARA

4. Therefore, a Sadhaka, having full reliance on this non-dualism, should worship this Linga by meditation on the supreme paramanu (Parama Siva) o Devesi.

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EIGHTEENTH ADHIKARA

5. The one, who has meditated on this Linga, can see it which is staying in the heart as a vibration, and no one else.

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EIGHTEENTH ADHIKARA

6. 7. Having fixed his mind on that vibration, which is technically called as 'Kampa' (Trembling) and "ud bhava" (source), a Yogin obtains peace in a month. Then the linga, which has a pure lustre and which has illuminated the whole body with its effulgence, rises from the heart to the aperture of the crown of the head (brahmarandhra).

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EIGHTEENTH ADHIKARA

8. The intelligent and attentive Yogin, having fixed his mind on the forehead for one month, can see all the Mantras in it.

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EIGHTEENTH ADHIKARA

9. 10. There are all successes when this meditation is established there for six months. The

Yogin, who without the knowledge of the (real) Linga, depends upon the Linga (made of clay etc.), his efforts are useless and he does not enjoy the fruit of the (real) linga. It is a Saiva, (related to Siva) Mahalinga and is accompanied by the limited self (which is also sited as linga).

11. When this knowledge of the linga (atman or Siva) is accomplished, the Yogin (lingin) is absorbed into the Siva (Lingastha) and becomes free from the linga made of the clay etc. (Linga varjita). It is no wonder, if he embraced by this Linga (siva) becomes 'just like Siva.

12. When a Yogin initiated by the Linga (Siva) goes out he is called a Lingin (a perfect Saiva). The whole universe (puranta) is linga (siva).

13. 14. 15. By the possession of this Linga Jnana, Yogins are called as Lingins or Lingita (Lit. Lingem Jatam asya iti, that is, the one who has realised Linga, Siva). All the Mantras are pervaded by this Linga (Siva) in its two forms, 1.e., peaceful and dreadful. If a Yogin meditates on Siva who is in his dreadful form, he cannot be seen by gods demons and men easily, he can see everything fearlessly and becomes free from birth and death.

14. After a while in this trance, a Yogin becomes unified with the violent Mantra (raudra mantrodaya) and sees everything which is luminous like orbs of the suns.

15. He sees the imperishable and unmanifested the Saiva (related to siva) light, which is called Bhairava. On seeing it, he attains omniscience within six months.

16. The contentment which he gets by the sight of this light cannot be got in the other Yogas which are artificial. Besides, he is liberated from all the bondage

19. The Yogas in which the activities of the restraints of breath (Pranayama) predominate are artificial and cannot compete even with the sixteenth part of this real Yoga.

20. Thus a Yogin, practising this Yoga, sees divine marks. A Yogin sits silently and thinks nothing.

21. He burns all his sins and good deeds. When his body burns he feels a trembling (Pratampa).

22. If he stabilises himself in that trembling state, a light manifests in his inner being. On seeing this high radiance, he attains divine knowledge.

23. '24. In this state, he, even enjoying objects, becomes independent Siva. For the time being, when he opens his eyes, he feels his self residing everywhere. With a view to get all fruits, he should meditate on this state.

24. The Yogin, who is trembling, should concentrate himself on that strongest limited self, full of all. Thus he sees splendour coming from all sides to his forehead.

25. On seeing that light, a Yogin attains divine knowledge within six months. He is easily successful if he does this practice for one year.

26. A Yogin, having made his mind pervading all, has strength equal to that of Siva and goes wherever he likes.

27. 29. 30. A Yogin has sakti Avesa (unirloatlon with Sakti) in which trembling is experienced. When that state is established in a month, a Yogin sees a light pervading his exterior and interior being. When this

stage is established, a Yogin attains a clear and unobstructed knowledge which is connected with the senses. 'Sarvendriyajam' or Sarvagam means here that which is connected with the object of the senses.

31. This one tattva exoluding the senses of action (Karmendriya) and intellect (Buddhi) is explained by different synonyms.

32. A learned Sadhaka, having made his mind stable, should continue to concentrate himself on the Sakti which is everywhere till he is fully identical with it.

33. Then he gets the idea 'I am everywhere and every thing is in me' at once. A Yogin of this idea, having burnt all the nets of bonds, has the fruit which he desires for.

34. On being fully confident, a Yogin should practise this Yoga by which his self is freed from the objects of the world and is absorbed into the supreme Being.

35. The place into which his self is absorbed and which is a source of all Mantras should be known of two kinds that is external and internal.

36 37. The object (Matra) chiefly obtainable, (Prayatavya), should be known as yielding all Siddhis. A wise Sadhaka should check the object which is moving in a dreaming mood in the state between the waking and dreaming, for a moment. Then he will see the consciousness which is all whole and the measurement of which is two fingers and a quarter.

38. This is the highest principle from which the whole universe is born. According to the Siddha Yogisvari Tantra it is the body of Mantras.

40. The Mantras embraced by that form, yield all siddhis. A Sadhaka, who is free from the idea of the avoidable and acceptable group and who has changed a bit his external and internal form, gets what is called Siva tattva. By meditation on it, he attains omniscience.

41. 42. Undoubtedly he sees divine marks. If his body is deformed by his own accord then it should be concluded that he has got the best knowledge of the principle. He, practising that letter, becomes omniscient.
42. 44. 45. 46. 47. A Yogin after enjoying the desired Siddhi attains a high abode. He should worship his self, with scent etc. in the aperture of the crown of the head (Brahmarandhra) respectfully and mentally. Sprinkling of a liquid substance on it is its bath. Offering of the scented paste of the Sandal wood to it is its sacrifice. Oblation of the six juices to it is its food. Whatever letter is uttered before it, should be known as its 'Japa'. When a Sadhaka, on controlling his mind, stays amid the flames of the burning substances, this is the sacrificial oblation (Homa) of the objecte The form, which he sees, should be known as its dhyana (meditation).

43. In course of this Yoga, this profound advaita Yajana (sacrifice of Non-dualism) which has the lustre equal to that of the rising sun, is explained. The mind should be stablished in the upper door and the heart or in the aperture of the crown of the head.

44. 50. By fifteen days' practice the form is noticed. On practising the form found out, a Yogin becomes omniscient. In this practice, a Yogin, on covering his face by a cloth, should fix his mind on the object (Lakṣya).

51. 52. The tattva pervades the whole body, from the navel below upto the Brahma Randhra (Sikhāvadhī). The form of the tattva is full of rays and flames and appears like a very subtle star. Then a Yogin sees the form of his self in the upper corner of the heart (Prana Sakti avasana). The same form, which a Yogin practises, expands.
52. 54. All the Tantras say that the form is the mouth of all the mantras. By its practice for one month, a Yogin obtains special knowledge (Samvitti) by which he can know all that is not expressed and that is still existing in the mind. A Yogin should not disclose this knowledge to any one.

53. After reciting the Vedas, he should explain this Yoga. He does not have to meet untimely death. If he dies by a fall into a pit, he gradually attaining a good position.

54. On knowing thus, O Mahadevi, a Yogin should pay attention to his well being. A disciple receiving this Yoga by injustice goes to hell.

55. If he learns it by justice, he does not meet untimely death. My (Siva's) word is true. A man, having acquired knowledge by justice does not suffer any loss.

56. The Yogin (who is a wise teacher of the pupil), having placed him (pupil) before him with his own (pupil's) form, should deprive him or his knowledge which he has got by injustice.

57. 60. The teacher should do the sixfold anganyāsa, cited in the Bhuvanadhva, of the body of the pupil. He then, after showing him a lamp, should take the splendour from the thumb of his foot to the aperture of the crown or

the head. The splendour should be thought to have been unified with Siva.

61. 62. 63. The teacher should meditate on Siva whose form is just like darkness and who has rolling power in him, and on his Sati falling from the same way coming to the front of the thumb of his foot pervading the external as well as internal body of the pupil and appearing like thick collyrium.

By the application of this method, the knowledge of the Mantras and the Vidyas (acquired by him by injustice) do no good to the foolish and the wicked pupil. If the disciple is not seen and the above mentioned method is in- applicable a Guru can take them back by the mental appli- cation of the above mentioned method (Cittabhisandhimatra).

64. If the pupil is found out somehow or the other and is harmful to the teacher, having thought of a disc of the sun, should break it before him (pupil).

65. Being full of wrath, he should think of the pupil as being overpowered by the Surya Rupa Sakti and 'also under the weight of thousands of sins.

66. 67. 68. This process should not be followed even for the sake of play. The man fallen from knowledge by this method can not be appointed to the Yoga until he is raised to the position by the same Guru, who has degraded him.

The guru whose mind is full of mercy, having purified him, should do his initiation by Pranayama and other well known expiatory rites.

69. Thus, he being attentive to his work, has all the fruits. A pupil should try his best to have a

good teacher for the purpose.

70. A pupil should not try to find out the good or bad character of the Guru who has given the contentment, full of Siva-Jnana, which is in the form of ambrosia.

. 71. 72. 73. He is the only person, who knows whether his character is useful or useless. The obedient and learned pupil should warn him when he is taken to bad deeds such as snatching of life and property. When warned he does not leave aside his bad deeds, he should go elsewhere and meditate on Siva. This method of Yoga has been explained in its abridged form and is useful to Yogins.

75. There is no renunciation of anything. There is no question of marriage or non-marriage. Holding of the look of hair and getting of ashes with which to besmear the body are out of question.

76. There is no renunciation or acceptance of fasts. A Sadhaka is not advised to enter into a religious field. There is no observation of conventional practices.

77. Worship and knowledge of the form of Siva, Phallus-worship, name and Gotra of a Sadhaka are not required in this Yoga. Neither anything is enjoined nor prohibited.

78. Even a thing prohibited should be known as 'enjoined' and it should be done regularly o Deveai.

79. A Yogin should stabilise his mind in a tattva. Whatever he chooses as an object for his meditation does not matter. It should be followed strictly.

80. The one, who has fixed his mind on a tattva even enjoying the objects of the world. is not touched by

defects just the lotus leaf ever residing in water does

not get itself attached to it.

81. As a snake charmer bound up by mantras which

take off' poison even while eating poison he is not deluded.

Similar is the case with the intelligent Yogin.

O Devi, this Yoga is explained. Have you to

ask about anything else?

NINTEENTH ADHIKARA.

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NINTEENTH ADHIKARA

1

1. On hearing this best method of Yoga and saluting the Guru of the world, Parvati, whose face is always pleasing, said.

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NINTEENTH ADHIKARA

2

2. O' Deva, I heard the bhinnayoni Malini as it is

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NINTEENTH ADHIKARA

2

to be achieved. I also knew the three Vidyas with their

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NINTEENTH ADHIKARA

2

Anzas.

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NINTEENTH ADHIKARA

3

3. Now I wish to know how to achieve the Abhinna

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NINTEENTH ADHIKARA

3

yoni Malini. Please tell me about this for the well-being

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NINTEENTH ADHIKARA

3

of the lords of Sadhakas.

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NINTEENTH ADHIKARA

4

4. The Lord of the Worlds (Siva), whose face is

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NINTEENTH ADHIKARA

4

like a blooming lotus-flower, asked respectfully by Parvati,

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NINTEENTH ADHIKARA

4

said what was like neatar.

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NINTEENTH ADHIKARA

5

5. A wise Yogin, who wishes to worship Siva by

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NINTEENTH ADHIKARA

5

the method mentioned in the 'Kula', first of all, should

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NINTEENTH ADHIKARA

5

worship 'Kulaoktra' by the way mentioned in the initiation.

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NINTEENTH ADHIKARA

8

8. Then he should do the japa of 'Parmantra'

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NINTEENTH ADHIKARA

8

continuously a hundred thousand times. The Japa should

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NINTEENTH ADHIKARA

8

be in a samputa form. The speed of the japa should neither

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NINTEENTH ADHIKARA

8

be rapid nor slow

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NINTEENTH ADHIKARA

7a Similarly the japa of the group of eight

Saktis, continuously one lakh of each, should be done. He should attentively also do the japa of Siva (Kulesvara) six lakh.

8. A wise Sadhaka, who is attentive and regular, by the one tenth of 'Homa' consisting of the material already prescribed for, of the Japa, attains success in his speech.

9. Saktis (Kanyasa or Kanyaka Devi) bring various materials of enjoyment to him who performs Japa in his' own 'Kula' (family) and who is not fit for the difficult labour (Sadhana).

10. A man who is capable of doing Sadhana can bring all Siddhis. He, following this method should wander like a bird which is deluded (udbhrantra).

11. He, on staying in a city, town and village for five, three and one night, should perform this Vidhi.

12. If the first letter of a thing or a city is found in the group of letters written in the Kulacakra, then it is said to be the Kula of the thing or the city by the people who are well versed in the art of a Kula.

13. The deity that occurs in the group should be known as Devata of the name or a city and should be worshipped primarily as a Lord.

14. 15. 16. A Sadhaka, having entered into a city respectfully and having followed his own direction, should prepare a circle (Kulacakra) for his prosperity. He should stay in the city, town or village for three months, that is, one month for each, and worship Mahesa as the deity when the Sun rises.

17. He should continue to stay there or follow his own direction till something supreme appears. If he has to leave that place, he should continue to remember his own Kula or the Kula of the place.

18. He (Mantrin) should continue this process till he comes to his own place, after roaming according to the method mentioned in the Kulaçakra vidhi.

19. O Devesi, on wandering, when he comes back in the prescribed time limit, the heroines of the place come there.

20. He must offer an edible oblation or it should be not offered by some one else. By this method, he becomes firm-minded as well as firm characterized.

21. Having got a meeting place of the Yoginis, he becomes successful within six months. This method cannot be followed by mean persons who are devoid of strength.

22. 23. 24. This method is chiefly mentioned in all Kula Sastras as 'Bringer of all Siddhis'. If a Sadhaka is unable to stay in a city, a town or a village, he should only stay in one place of the three and follow his own direction. By the practice of the three years, he will have the best fruit. If he is unable to do this also, he, on relying upon a mouthful of bread, should meditate on the Kula Cakra in the wheel of the navel.
23. 26. 27. Keeping the same time-limit in view, he should mentally wander. By six months' practice a great number of Yoginis which illuminate their knowledge, manifest themselves undoubtedly in his body. By the manifestation of this number, the Yogin becomes a 'Kulin' (perfect Saiva) in the family of Yogins. O Paramesvari,

he becomes lord of Yogins and be should meditate on the

eight letters from 'Ya' to 'Ha'.

29. The Yogin should meditate on the group

of the eight words, the form of which is shining and at

the same time dreadful and in the middle part of which

self-illuminatory Kulesana is standing. He, afterwards,

with a view to get an abode of Yoginis, should meditate on

the group (Cakra) which has assumed a form of the flame of

a lamp.

30. Realisation of this state is called (Pind-

astha) the other name of which is mentioned as 'buddha'

(Lit. known). Then, O Devi, a special posture of the

Yogin appears at once.

31. The Yogin of this state has sentiments of

various kinds - erotic, heroic, pathetic, sorrowful and

angry. O Parvati, worshipped by the Gods, it is a pra-

buddha (particularly known) state in the Pinastha state.

32. The Yogin, who is busy in this practice for

many days, gets the knowledge of the tattvas, such as,

earth, water etc.

33. 34. It is the best of the Pindastha, which

is called 'Suprabuddha' or the Yogin should meditate on

the eight-petalled wheel with words from 'Ya' to 'Ha'

accompanied by a dot, or, on twenty four petalled wheel

with the words from 'Ka' to 'Bha' accompanied by a dot.

The Yogin who practises this Yoga, gets also the same

fruits which are already mentioned.

35. A Yogin should meditate on the sixteen

petalled wheel full of sixteen vowels or full of eight

Rudras, Aghora, Paramaghora etc. in the fifth face of

Siva.

36. Seventy-two arteries existing in the wheel of the navel are collected in a place, therefore, it is called Pinda.

37. Therefore, detailedknowledge of them and their parts, which exist there in the form of a net is to be aquired by a Yogin. Therefore this knowledge in details is termed as 'Pindastha state'

38. By one year's practice, a Yogin willingly becomes free from old age. Besides, a Yogin should get the knowledge of the five wheels, which exist in the heart in the same form in which they occur in the Brahma Randhra.

39. Wise people divide the Pada state into four kinds. The Padāstha State is that when a Yogin o Devi, knows all objects of the world.

40. The turiya state (the fourth) should be known of fifteen kinds. The-success in the Sarvatobhadra state (the name of which is Jagrat Ma. II 26), brings all-round good to the Yogin.

41. The Yogin who has got the vision of the tattvas which are below the Maya, becomes free from old age, death and the stage of three Gunas, though the per-vasion of the Sarvatobhadra state is very limited.

42. The Yogin, existing in Sarvatobhadra state knows the tattva below the Maya stattva and becomes the Lord of them.

In the Padāstha state, the Yogin should not meditate on the object which has the lustre of a moon or a lampa. (He has to meditate on the object which has the lustre of the sun).

43. The meditation of the Yogin who fills his body with this heap of Nectar, destroys his death undoubtedly.

44. 45. The meditation on the dise of the moon and others is incidentally said to you (Parvati). In reality, in whatever form the Sakti (Paramesvari) is meditated on in kinds of Pindastha and others, she yields desired fruits. People say that the sakti is an essential form of Siva who averts all ill omens.
45. 47. The five-petalled wheel, shining like the sun, exists between the two eyebrows and its full knowledge is called 'Rupastha'. Its knowledge also brings the same siddhis which are found in the Isvara state. o Devesi, the Rupatita state is already mentioned many times.
46. 49. This pervasion of the Kula Cakra, in brief, is. explained collectively and separately in the sense of different letters to generally get all Siddhis and particularly in the three Vidyas, for the sake of the Yogins who desire to adopt the Yogic method according to Siddhayogis-vari tantra.

50, 51, 52, 53. The difference of letters is now explained by keeping them in view as a community (Sampradaya).

A yogin should meditate on the Sakti in the form of a woman adorned by the white clothes, seated in the wheel of the Navel, having a lustre of orores of Moons and a constant seed of all the Sastras, which (the seed) is coming out of the mouth of the Sadhaka, appearing like a creeper and a garland made of stars, full of the shining rays and whose lustre is limitless. By the practice of this form for fifteen days, a Yogin radiates (speaks out, recites) a great number of Sastras constantly.

54. 55. A Yogin, by one month's and six months' or one year's practice, can be able to know the Sastras whose text and meanings are lost, in his Yogic trance in a dream and by his own accord respectively. In brief, it is only an incidental fruit which is mentioned.

55. Besides, there are other siddhis, such as equality with the Vidyesvara. Now, according to the difference of letters (the same Sakti) is explained.

56. The Yogins who are desirous to enjoy fruits should meditate on the Para Sakti in accordance with its descending order, that is, para parapara and apara.

57. '59. 60. The Yogin should meditate on the letter from Kula Sakti in its own place where it is found in the limbs of the Saktis. He, stabilizing his mind, the darkness of which is removed by the shining lustre of the Saktis on, it, according to the method of tattvas and the time limit prescribed for it, obtains the fruit arising from the pervasion of the letters, or he can apply this method in hypnotism.

58. 62. 63. 64. Then it accomplishes the desire of the Sadhaka at once. He should meditate on the Sakti appearing like the rising sun, possessing all letters in it, shining like gold and from which wine is oozing, for seven days in the limbs of the person whom he wishes to bring under his own control. The man whom he wishes to bring under him like a servant does not want any other master. By the practice of three weeks, he can bring, not to speak of a human lady, even a fairy, urvasi whose feet and eyes are deluded and who is even living in a city full of wind and the fire.
59. 66. This Sakti should be known as 'Pindakrsti

Kari' (Lit. that which attracts a thing and draws it from a long distance) as it brings a thing from the distance of four hundred miles. The meditation and the application of this Sakti in its own place, which appears like molten gold and the lustre of which is just like the full moon of the Purna Māgi night of the spring season, brings incomparable peace to the Yogin and others.

67. 68. O Parvati, ten days' practice, brings great strength. For the sake of the destruction of some body, he should meditate on this Sakti appearing like the juice of a gambu fruit and the spear of a thunderbolt. For the sake of delusion, he should meditate on it in the form of the wings of a parrot. In order to destroy the limbs of somebody, it should be meditated on in the form of a Bajranila jewel.
68. 70. For the destruction of enemies, the Yogin should meditate on the Sakti, the touch of which is like Kalanala (Lit. death-fire). In order to destroy the very strong (adrisamopama, that is, like a mountain) group of the fearless persons, the Sakti covered by the fire and appearing like smoke should be meditated on in the form of a stīk appearing like a garland. For removal of anger, it should be meditated on in the form which is mentioned for bringing peace.

69. A wise Sadhaka for giving affliction to some one tapana should meditate on it in the same process which is mentioned for peace, but in this case, its form should be like that of the sun. For malicious (Viddveṣa and destruction) purpose, it should be meditated in the pigeon-like and the blue jay-like form respectively.

70. 73. In giving pain (utasada) to some one,

it should be meditated in the blue-green, yellow, red and white colours. To create diseases in every limb,- it should be meditated on in the one colour which is of the disease by the same process which is mentioned for the destrucive work (Marana). For the removal of the disease, it should be meditated in the same method which is prescribed for peace.

74. For the removal of artificial or natural diseases, it should be meditated on in the same form which is mentioned for peace. If some one desires success in his speech, by its japa, he should follow the method mentioned below.

75. 76. 77. A wise (Yogin) should make a garland of the beads of jewels, pearls and conohes or of the beads of gold. The beads of the garland should be fifty. The measure of it should be like that of the arm of the Sadhaka. Its form should be like that of the bangles. He, on touching it with his breast and worshipping it and the Lord of the Kula(Siva) by scents and the paste of the Sandal wood, should got Sakti entered there.

76. The V1jāmantra should be uttered in the middle of the Para Mantra, that is, first Para, mantra should be uttered then the Vija mantra and then again Para Mantra. In the first letter, i.e., in 'a' all the letters upto 'Ksa' should be fixed there.

77. A Yogin should meditate on the first letter, that is, 'a' as pervader of all. In both kinds of letters, that is Matrka letters and Malini letters, this method should be adopted.

78. The second letters, i.e., 'e' and 'Rī' according to the Matrka school and 'Malinirakramah' respectively should also be pervader and should be placed like the first

letter. This method should be applied to the third, fourth,

etc. letters of the Matrāka school and the letters of the

Malini School.

81. On meditating on the Sakti the lustre of

which is like a thread, the Yogin should place it in the

midst of the beads of the garland in order to make the

thread of it successful.

82. The Yogin should circulate the garland like

a wheel.

Whatever he speaks in this process should be

considered as japa for success in the Mantras.

83. 84. 85. A similar sacrifice (homa), as it is

done for the thing which is to be burnt, should be perform-

ed in this initiation.

If a Yogin, being angry, circulates the garland

in the reverse order, he will kill his enemy with his

servants, army and conveyance.

O Devi, for whatever work, the Sadhaka who served

the Sakti on consecrating it at night, circulates the thread

of the garland with a good intention, O my darling, the same

is achieved.

86. 87. Moving of the garland for six months is

said to be the service of it. A yogin, being in this

service for three years, achieves success in his speech,

which is available only with great difficulty. There is

no other success which is better than this Vāksiddhi in

the world O Devi.

88. 89, 90, 91, 92, 93. All speeches consist

of letters, which are the form of Malini. Thus this

Malini should be meditated on in its letter form or a

Sadhaka should meditate on it, coming out of one's own body in the form of flames and then spreading and entering by its own numerous constant flames and rays into a village, a town, a city, a country, the whole range of the earth all over the universe and the large group of people separately, on pervading them internally and externally and then again entering into his own body in the same form. He, being fully absorbed in it, should practise this process daily. After a month all the residents of the place, attracted by his Sakti and splendour come to him as to a pilgrimage.

94

Undoubtedly within six months, the other beautiful damsels of various forms, who reside on the earth are agitated.

95

O Mahadevi, by one year's practice all sorts of nayikas (heroines) born from the womb, waters, fields and religious places are gradually agitated.

96

By three years' practice, divine ladies residing in the sky, Brahmaloka and in the midst of the whole universe become agitated.

97. 98

They all give their (occult) knowledge which is desired and requested by the Sadhake. If they do not give their knowledge the divine knowledge, already obtained by him and the line of his family, comes to an end.

99. 100. 101

The Sadhakas, who have obeyed the order of their Guru, get incomprable success. A Yogin, having attained knowledge from them is a real Yogin in the family of Yogins. He, having enjoyed the desired fruits, goes to an eternal abode in the end. For the sake of Yogins, who follow the Kula method, this Kaulika method is explained in brief.

20

TWENTIETH ADHIKARA

1. For the sake of Yogins to achieve success in Yoga, keeping in view the divisions, pinda, etc., Sakta (related to Sakt1) philosophy is explained in brief and not in detail.

20

TWENTIETH ADHIKARA

2. As ordinarily 'Pinda' means body, similarly in the case of Sakti and Siva, the 'Pinda' means body, the other synonyms of which are 'Brahma' 'Anada' 'Bala' Tejas' Virya and Ojas.

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TWENTIETH ADHIKARA

3. The body of the universal self is everlasting and beginningless. Inspite of its obstruction by ignorance, it, for the manifestation of the world, ithe world, proceeds without obstruction.

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TWENTIETH ADHIKARA

4. The pinda of Sakti and Siva, leaving its previcus State and going to be evolved, gets whatever stages of knowledge are explained below.

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TWENTIETH ADHIKARA

5. The 'Pada' is that state by which a Sadhaka attains entire knowledge of Siva and Sakt1.

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TWENTIETH ADHIKARA

6. The 'Rupa' is that short living state, by which limited self is entirely known. That state, which is absolutely beyond the approach of senses, has been termed 'Rupatita' or 'Turiya'.

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TWENTIETH ADHIKARA

7. An intelligent Sadhaka, having saluted his Guru (Preceptor), should meditate on that stage. He should also continue his meditation till he attains the place free from diseases and obstruotion.

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TWENTIETH ADHIKARA

8. The intelligent-Sadhaka, having saluted his Guru, should concentrate his mind on it. Denying that it is not and it is not that, he should continue his Yogio

activities and observation in connection with the supreme Reality, with his mind full of Yogic efforts till he attains the place free from diseases and obstacles. It will also suffice for the Yogin.

When the Yogin, having made his limited soul which is free from the object of senses, identical with the 'Ruriye tattva', stays for a moment, he feels the states - Kampa (Lit. trembling), bhrama (lit. wandering) Ud bhava (Lit. Source) Nidra (Lit. sleep) and a bit Ananda (Lit. pleasure). He should carefully fix his mind there with the intention of attaining better fruits.

This is the form of the individual self, which has been expressed by Siva. It should not be considered that the form of Siva is also stable there.

The Rupatita state in which the form of the atman (limited soul) is experienced, corroborates the form of Siva. Therefore, in this sense, it should be known as 'Stable' (Sthita). The Yogin should practise the first stage (Pindastha) one of the four above mentioned stages, which has four kinds, though from point of view of devotion, it is one. The Sthula Pindastha or simply 'Pindastha' divided into four kinds, has mainly two kinds, viz., External and internal.

The bhautika (Lit. related to living beings or five elements) means external substance and the other kind is Ativahika (Lit. related to subtle substance) spiritual. The Yogin, supported by the 1st. stage, even having the fruits in view, obtains the knowledge of the objects of senses in full and of the spirit only in part.

Then he sees religious places such as 'Pitha' and 'Ksetra' etc., in the exterior or his body.

He should stablize his mind in whatever he finds in it by his observation. Thus he attains everything there. In order to have higher objects, he should not stay there.

18

Pada state is a bit higher then the Pindastha state which is meant 'Sakala' and Pralayakala pramatrs. This state, though free from the two kinds of the Pindastha state, is a bit full of impressions derived from the memory of the Pindastha state. This stage lies between Vijnana-kala and Mantra Pramatrs.

19

The Yogin, after reaching this stage, attains a higher stage of knowledge owing to the appearance of the dreamless state.

20

As it works in (different) four ways, it should be known to be fourfold. The Sadbaka who does practice in this state, obtains fruits of the thirtysix principles and becomes their master.

21. 22

The Rupastha stage is not totally free from the Padastha stage. This Rupastha or susupti state, enlightens the nature of the ultimate Reality and therefore, it is filled with that Reality. Rupastha means to be identified with it. This stage is also of four kinds with the varieties, such as, 'Udita' etc.

23. 24

O devesi, in this stage the distinguished knowledge springs up. I (Siva) am its fruit as it is full of me. The mind fixing itself on the tattvas or stages, which stand in the way of the higher stage, in accordance with the gradual Yoga, attains pure and dignified stage - 'Rupatita' or 'Turya' which according to its fruits has also been mentioned of four kinds.

25

The Sadbaka, with a view to obtain all Siddhis

having practised three varieties of it, dies at once when he is on verge to enter to fourth kind of it.

26. Keeping varieties, pinda etc. in view, the knowledge of Siva is explained. Listen to the number of the Mantras and Vidya according to the method of the practice of Yoga.

27. 28. 29. A Sadhaka bound by the method already cited, concentrating his mind, for seven days, on the letter 'Sauh' (which is mantra of Para Sakti) in any place aforesaid, that is, navel, heart, throat, place between two eyes brows and forehead, which has illuminated the body and belly with its form and a group of effulgences and which has beautified the entire universe with its sharp lustre, attains profound unification with the Sakti of Rudra.

30, 31, 32, 33, 34. The Yogin when the Śakti of Rudra, has entered into him, speaks many sentences in Sanskrit, laughs loudly, sings and sometimes utters the sound like that of the female jackal. He only does this and knows nothing. After a month, whatever direction the Yogin, free from the activities, above mentioned, sees, appears full of rays. Whatever directions the Yogin practising the Yoga for six months, sees, he finds various forms in it. Neither he should fix his mind on them nor abandon his practices.

34. A timid Yogin, doing this, goes mad but a brave one, even though excessively attached to them through carelessness, resumes his energy.

35. The Yogin, practising Parapara or Apara Mantra for one year, attains success desired by his mind in Yoga.

36. He should utter the 'Navatmaka' mantra which is the heart of Bhairava and which is also termed as Matrka Sadbhava, or 'Rati Sekhara' Mantra.

37. 38. Or, he should repeat the group of eight saktis, such as Aghori etc. or group of mahesvari etc. or Amrta etc., Rudra or Sakti. All of them are forms of Rudra and Saktis and, therefore, they all have equal strength. Now the difference of all Rudras, which are filled with nectar, is explained.

38. The Vidya Mantra should be prepared by the word "H" beautified by a dot (Dipita). Then the Para Mantra(Sauh' should be used. Again the letter 'H' with a dot on it should be written. Thus the whole Mantra would be as under 'Ham Sauh Ham'.

39. The Yogin should utter the 'above mentioned Mantra in the circles made of twelve spokes, sixteen spokes, eight spokes, three spokes or hundred spokes o Devi.

40. The utterer of the Mantra should utter the aforesaid mantra in the circle consisting of six spokes. Listen to the kinds of the circle which are two hundred and fifty in brief.

41. These two hundred and fifty circles are again multiplied by female (exolusively), male, and mixed and those classes in which male and female are found together. Keeping the nature of the work in view, every one of them has twelve varieties.

42. (The names of the twelve circles are given below:-) Daksa (Lit. wise), Canda (Lit. angry), Hara (Lit. that steals) Saundin (Lit. drunkard), Prantha (Lit. that presses) Bhima (Lit. terrible) Manmatha (Lit. that

presses mind), Sakuni (Lit. a bird), Sumati (Lit. having a good intellect), Nanda (Lit. one who pleases), Gopala (who protects cows) and pitāmsha (Lit. grandfather). These are twelve male olasses.

44. 45. 46. 47. Twelve female olasses are given below:- . Nanda, Bhadra, Jaya, Kali, Karali, Vikrtanana, Krostaki, Bhimamudra, Vayuvoga, Hayanana, Gambhīra and Ghosani. These are twelve systematically. Four Agnoyi etc. six Brahmani etc. and two Siddhi and rddhi make the group of twelve Saktis or following names make the group of twelve Saktis. Laksmi, Dipti, Mala, Sikha, Siva, Sumukhi, Vamani, Nanda, Harikesi, Hayanana, Visvesi and Sumakhya, should be known as twelve Saktis systematically. All the vowels except 'Santha Swara' ṃar (Ṛ, Ṝ, Ḷ, ḹ,) should be known their denoters.

45. 49, 50. 51. Keeping female,and male-olasses in view, a Sadhaka should repeat sixteen Amrta etc. Rudras in the oircle oonsisting of sixteen spokes or in the place of sixteen Amrta etc. Rudras. He should repeat Sri Kantha, Ananta, Sukama, trimurti, Sarvarisvara, Ardhesa, Bharabhutī, Sthiti, Sthanu, Hara, jhinthia, bhautika, Sadyojata, Anugrahesvara, Krura and Mahasena. The Saktis of the aforesaid sixteen Rudras-srikantha etc. are Siddhi Rddhi, Dyuti, Lakṣmi, Medha, Kanti, Svadha, dhrti, Dipti, Pusti, Mati, Kirti, Samathiti, Sugati, Smrti and Suprabha.

46. In the oircle consisting of sixteen spokes, all vowels should be placed. In the oircle consisting of eight spokes the group of eight Aghora etc. and eight Aghori etc. should be placed.

47. Listen to the group of Maheśi etc. Nanda, etc. Brahmēni etc. and the group of the twenty four Rudras,

which are to be placed in the eightfold circle.

54. 55, 56. Samvarta, lakulisa, bhrgu, Sveta, baka, Khadgin, Pinakin, bhujaga, valli, mahakala, aviranda, Cohagalanda, sikhin, lohita, mesa, Mina, Tridandin, Asadhin, Umakanta, Ardharanisa, Daruka, Langalin, Soma and Isa are twenty four Rudras.

55. Letters from 'Ka' to 'Bha' and from 'Ya' to 'Ha' should be meditated on in the circle consisting of eight spokes. The letter 'Ma' should be placed above all.

56. 59. 60. 61. 62. In the circle consisting of six spokes gradually jum 'Svaha' and six Rudras - Valli Valinanda, Dasagriva, Hara, Haya, and Madhava, o Mahadevi with their six Saktis, Visva, Visvesvari, Haradri, Viranayika, Amba and Gurva should be meditated on with their vijamantras. All these letters from 'a' to 'Ksa', mixed up with another owing to the variations of master and vell are givers of all successes to the Yogins who are devoted to their meditation and service.

57. Or the Yogins, repeating or meditating on the Vidya Mantra which is already said to be in middle of all the circles, achieves all successes.

The Yoga yielding all sorts of successes is explained in its abbreviated form.

TWENTY-FIRST

ADHIKARA

1. Now, the most secret knowledge of Siva, which is ambrosia the best, is described for the destruction of diseases and death of the Yogins.

2. In the wheel consisting of sixteen spokes which appears flying to the sky (Khage) and sound which the dise

(Karnika) is made by the moon, the Yogin should meditate on the Para Sakti with its form from which nectar is oozing.

3. The wise Sadhaka being prepared by the Anganyasa aforesaid, having taken his tongue to the soft palate, should fix it there.

4. 5. He should concentrate his mind on the white disc of the moon, from which nectar is oozing. For a moment his mouth is filled with saline water, which is accompanied by the scent of iron. He should not drink it but throw it off. He should continue this practice till the saline water turns into a delicious taste.

5. After six months, the Sadhaka, drinking that delicious water, is free from old age and diseases. He conquers death easily after one year.

6. From the day when the Saline taste changes into a delicious one, the mouth of the Yogin is filled with whatever he thinks.

7. The Yogin's mouth is filled with whatever, blood, wine, fats, milk, ghee or oil, he thinks attentively.

8. I. (Siva) shall explain the other excellent method of passing, from one body to another. This passing (Samkranti) is a Yogavidya by which a man can enter into the dead body of another person.

9. The Yogin, staying in a place, free from wind, and having control over his breath and the method of postures should enter gradually to the cotton of calotropis Gigentis (Arka Plant) by means of the wind.

10. 12. He should apply the Svada Krsti method to treacle and Nimba tree. He should make an image of Sandal

wood, treacle and camphor, full of qualities and free from them. He, placing his own limbs on the limbs of the image, after doing an Anganyāsa, should penetrate into it gradually.

13. First of all, that image should be shut up and then its main limbs should be shaken.

14. The image runs and comes to the presence of the Yogin who practises this method and who is devoted to Yoga.

15. He should continue to guide it again and again till it comes to its own place. He should make it walk whon it falls and lies on its back with the face upwards near the Yogin.

16. He should do this practice whole-heartedly till it comes to his control. From the time when it comes under his control, the Yogin can enter into whatever he likes.

17. 18. The wise Sadhaka, passing from his own body to that of a dead man, having thrown the group of energies into the joints of the dead body like water, should fill (Akramat) every limb of the body with the He should preserve his body or 'leave it off in energy. this method.

18. The Yogin, who has got perfection over his aim, leaving his body, can have numberless bodies at a time undoubtedly.

19. 21. 22. 23. 24. I (Śiva) shall explain another divine (Sadhana) which convinces a Sadhaka of its fruit at once, the name of which is 'Samādhanamṛta' (Lit. placing of nectar) and which destroys the death of Yogins. The other name of it Candrakṛti (Lit. drawing of the moon) which

brings salvation and enjoyment within a month. The wise Sadhaka, who is clean and is fasting, who has bathed and worshipped (Siva) should place the net of Kalas (Radiances) full of Para Saktī in the moon on the second day of the bright fortnight in the month of Baisakhā. The wise Sadhaka, staying in a place, which is without a support, who is attentively and peacefully identical with Siva, should see the moon till she sets. Fully absorbed in the meditation of the moon, the Sadhaka should eat his food consisting of milk.

25. A Yogin should do this practice daily till the full moon day comes. He should sleep all the night with the Meditation on the Para Saktī in the disc of the moon.

26. 27. 28. 29. At midnight of the full moon day, the Yogin, when there is no noise and everybody is asleep, sees undoubtedly the para Devī, appearing like the innumerable rays of the moon, decorated with the garland, made of the stars, bearing white clothes, and besmeared with the white paste of the Sandal wood, full of the ornaments, 'made of pearls, beautiful full of the new youth, pleasing from all sides of which nectar is flowing, seated on the seat of a lotus flower, slumbering under the Yogic posture and staying in the disc of the moon.

27. The Yogin, who has good intellect, after pervading it with his mind, should continue to draw it till it comes to the front part of his mouth. Then he should stabilize his mind on it.

28. Then, having spread his mouth with the mind attached to its meditation and having drawn it, the Yogin should swallow it up and meditate on it in his heart again.

32. The Yogin is free from the troubles by dint

of the entrance of the Para, and having got the strength

like that of the Sakti, lives here till the stars and moon

are on the globe.

33. The single yogin, having divided his limited

self into many souls at his own will, can enjoy the worlds

which are under his own control at a time.

34. 35. If he cannot meditate on the Para in the

moon, on the sky, he should meditate on the reflection of

the moon in water etc. as it is aforesaid.

36. Having drunk the reflection with his mind,

meditating on the Para, he should sleep all the night.

Thus he will get regular fruit within six months.

TWENTY-SECOND ADHIKARA.

22

ADHIKARA

1. O darling, I (Siva) tell you another most

22

ADHIKARA

secret Yoga in the form of nectar, which is the best of

22

ADHIKARA

all and which is not disclosed to anybody!

22

ADHIKARA

2. The name of the confidential Yoga is Surya

22

ADHIKARA

Krati (Lit. drawing of the sun) which yields success to

22

ADHIKARA

the Yoginis within four months and eight days.

22

ADHIKARA

3. Eighth part of a "Praharā" (three hours) is

22

ADHIKARA

said to be 'Nādikā' (22½ minutes). The Yogin should

22

ADHIKARA

practise this Sadhana with the increase of one-fourth of

22

ADHIKARA

the time into it.

22

ADHIKARA

4. 5. The Yogin who has done Nyāsa and has

22

ADHIKARA

remedied cold, should practise the Yoga from sunrise to

22

ADHIKARA

sun-set in a place where the sun is seen and which is free

22

ADHIKARA

from man and all sorts of obstructions, in the month of

22

ADHIKARA

Magha.

7. The Yogin should place the wheels of eight spokes, six spokes and twelve spokes, full of the eight Bhairavas and compact mass of Śiva and Śakti, accompanied by six seasons of the year, months and full of planets, in the disc of the sun. He should meditate on the wheel of eight spokes in the disc of the sun and other two wheels in the rays of the sun.

8. The wise Sadhaka, having fixed his mind for the time prescribed, should see the disc of the sun with his opened eyes.

9. When time passes, he, with his closed eyes, enters the world which is dark inside but free from hindrance.

10. The Yogin who has opened his eyes there, sees a form of the disc. He should continue to concentrate his mind there till he sees the tattva required.

11. Inspite of the disappearance of the tattva, the Yogin, meditating op the tattva, should stay there for the remaining period of time O Devi, within a month, the tattva is stabilized.

12. After two months, he sees the tattva everywhere without doubt. After three months, he sees the tattva covered by the disc of the sun.

13. In the end of the time-limit prescribed for, he sees Parameśa in the wheel in the middle of the disc of the sun in the month of 'Jyeṣṭha'.

14. Having drawn the tattva found out, he should take it to the mouth in order to establish it there. As already cited, he, after drinking it, should remain quite calm.

15. When the Yogin, on uniting his self with it for a moment, stays, he leaves the earth, O Devi.

16. In accordance with this method, in the presence of the people, who see there, the Lord of the Yogins identified with the sun, goes away O Devi.

17. He falls nowhere from Siva State to earth tattva. Having got abundant enjoyment, he is absorbed in the tattva which is highly transcendental.

18. It is Khecarī Cakra (a wheel to fly in the sky) which is explained with its secret in Siddha Yogisvari Tantra and by which a man occupies a posture of flying in the sky.

19. The man, who has control over himself, meditating on his own body in the form of a wheel in its exterior and interior sets aforesaid fruit.

20. 21. The wise Sadhaka, on stabilising his mind on his forehead, uttering Malini from 'Pha' to 'Na' in reverse, with the application of 'au', leaves the earth at once. The Yogin practising thus for a month, moves on the earth like a wheel.

21. In a moment he touches earth and at another moment the sky. He utters the sound just like that of a female jackal. He moves round in a circle and flaps.

22. 24. He does many postures and speaks innumerable languages. After six months, the Yogin, on leaving the earth, having firm senses and fully absorbed in 'Samādhi' stays in the sky in the form of a hand and sees a great number of the female attendants on Siva, consisting of various forms.

23. After one year, the Yogin, in the presence of

the poople who see him, illuminating directions becomes equal to the female attendants on Siva.

26. He goes from the earth and becomes a ruler of the Yoginīs moving in the sky. Acoording to the Yoginī Tantra, it is said to be as ‘Khecarī’ Mudra (Posture).

27. 28. 29. An alert and wise Yogin, who has protected himself in the thiok darkness, on waking three days and nights and on worshipping Mahesvara on the fourth day in the beginning of the night, should stabilize his mind between two eyes brows. Thus the Yogin seated on a beautiful seat, sees the light, The Yogin should practise this process continuously.
28. 31. In a month, the Yogin sees the thing lying in the interior of the house. In two and three months, he sees everything outside and in a city respectively. In four and five months he sees things in the country and in the whole globe. Within six months, he sees the earth full of holes.
29. 33. 34. With a year, the Yogin has the position of all-knowārship, sees all that is in the pervasion of the group of Yoginīs and Siddhas and becomes equal to them.

On leaving aside various dots the Yogins standing on the seat of “svastika” should meditate on the pure form of Siva. With this process, he attains all fruits aforesaid by this method also.

23

TWENTY-THIRD ADHIKARA

1. After this, I (Siva) shall explain to you the most secret Yoga, which brings fruits to the Yogins in order to show their sucess in it.

23

TWENTY-THIRD ADHIKARA

2. The Yogin, after doing the Nyāsa, already

mentioned, should place his mind in his ear in a place, which

has no wind or little wind and which is free from outer

noises.

3. The Yogin then heard a clear sound like that

of a purified bell-metal beaten again and again.

4. 5. Having heard the same sound O Mahādeṡi, the

Sādhaka is freed from all deeds, good and bad. The Yogin,

after concentrating his mind there for six months, know the

sounds of birds clearly and without effort. After one year,

he has the knowledge of hearing from a distance.

6. There is no wonder if he attains all desires

within three years. All this is an accomplishment without

any difficulty.

7. 8. After doing the nyāsa aforesaid, a Sādhaka,

with his back towards the sun and supported by a stand,

should see his shadow unobstruated and come out of the wick

of smoke above his forehead with mind fully absorbed into

it, in the month of Pohā.

9. As soon as a Yogin becomes fully absorbed in it,

he attains great fruit (Vitti).

10. Then he sees a great splendour which appears

like the rays of the sun and the sight of which destroys

all sins.

11. When the Yogin practises this light for one

month, the light spreads everywhere and he sees all the

directions full of the lines of the flames.

12. A Yogin, doing the practice of this Yoga for

six months, obtains all knowership. By one year’s practice,

he has the divine body and enjoys the earth like Śiva.

13. 14. 15. 16. 17. (Now) classes of certain mantras, which hold an eternal and first place are explained. The first group of the five letters, viz., Hrim, Kṣam, Kṣim, Vam, Kṣam is called the first 'Pañcaka'.

The other group of the five letters i.e. Ham, Yam, Ram, Lam Vam. is called the second Pañcaka. On either side of the Karnikā, the two group of eight letters, that is, Rim, Rīm, Lrīm, Lrīm; Om aum, Hah, Am (should be placed).

In the petals, letters from 'Ka' to 'Bha' and five letters - Ham, Ham, Hīm. Hīm, Hum, on the sides of the petals, the Saktis with their proper names should be placed. On the Mandala, prepared by the three Saktis (Para, Parāparā, Aparā) the very subtle form of Preta (Śiva) should be placed.

The peaks of the Sūla, the word 'gra' should be placed, in addition to the above mentioned classes, the following classes of Mantra, Namah, Svahā, Vasat, Hum, Vausat and 'Phat' should be used in the Yogas, the formation of which is now mentioned.

18. 19. The abhinnāyoni Malinī should be meditated on in all the expiatory rites. A Sādhaka is allowed to meditate on even on the Bhinna Yoni Malinī, which is excessively strong. He is also allowed to concentrate on the Abhinna Yoni Malinī, which is weak-bodied. O dear Pārvatī,

if once the japa of the Malinī is begun by a Sādhaka, having control over his mental movements, it should be three or even more than this.

20. I (Śiva) shall explain its application, which gives pleasure and success to those who are in the habit of wandering in the fields and the places outside.

21. The Words 'Nāsa Mehaprāna, Danda' and 'Guhya' represent four letters I E, I Ha Kha and 'Sa', which should be accompanied by a dot. The mantra is called 'Bvyākaraṇa

Vidyā' the form of which is 'Im, Ham, Kham, Sam'.

22. A Sādhaka of pleasing intellect, who has served the above mentioned 'Dvyakṣara Mantra' with the prescribed method, should wander in the places and the fields for the sake of success. O Pārvatī, saluted by the brave persons, there is no use of wandering without the Mantra.

23, 24, 25, 26, 27. On reaching the place (where he desires to meditate on the Mantra), the Sādhaka should cover his self and the place by the 'Dyakṣara Vidyā' which appears like a red thread. He should be attentive to his purpose outwardly and inwardly. The Yoginīs of dreadful strength come to the place and give their own particulars.

By the mere possession of the particulars, O noble Pārvatī, he becomes equal to them (Yoginīs) and enjoys various luxuries to his heart's content. Or he should utter the 'Dvyaksara Mantra' one lakh times, and should do its tarpana one tenth. This Sādhana can be applied for ordinary works.

A mere utterance of the Dvyaksara Vidyā destroys poison.

28. This Dvyaksara Vidyā moves like a wheel.

A Sādhaka should meditate on this Vidyā of real colour which is full of the activities of inlet and outlet and which is free from its ordinary forms, such as Vindu and Nada in the middle of the Yoni.

29. Practice of this Yantra with an attentive mind, makes a Sādhaka strong (His sexual energies increase) and he is able to agitate even Urvasī by the amorous plays such as Sanghata, Vighata and 'Akunoana'.

30. The Dvyaksara vidyā pleased by the lotus flower and shrīphala brings wealth to the Sādhaka who has served it by three lakh of japa.

31. The Dvyaksara Devi seated on the sixfold seat,

accomplished by the method above mentioned, brings all sorts

of Siddhis to those who are utterers of the Mantra:

32. A wise Sadhaka should offer a sixfold seat to

all the Cakras without the Sula Padma Vidhi, Navatmak and

Saptaka Mantra.

33. With the application of the 'Hrdvija' (Sauh)

the great Mudra (Khecari) should be used for this purpose.

I (Siva) shall explain 'another Svapna Jnana

Prayoga'.

34. 35. O Devi, if a Sadhaka is identical with the

wheel of heart attentively at night for one month, whatever

he sees in his dream comes true. He should be regular in

the matter of time limit.

36, 37, 38. Whatever (good or bad) a Sadhaka sees

in his dream in the first, second, third and the fourth

(Arunodaya Vela) Parts of the night will be true respective-

ly by the practice of one year, six months, three months and

ten days. By this Yoga, he is able to foretell whether he

himself or other will succeed in such and such a work or

not. This Supta Jnana Yoga should be applied when the

need of it arises.

O Devi, Philosophy of Siddhayogisvari

Tantra is explained.

39. 40. There is no philosophy better than that

of the Siddha Yogisvari tantra in the world, from earth to

Siva. One, who knows it really, is undoubtedly Siva.

To

place the dust of his feet on the head, destroys sins. On

hearing this, Mahadevi (Parvati) was highly contented.

41. 42. Thus she saluted Him again and again and

asked Him for pardon. This is Malini Vijayottara Tantra,

which I (Kartikeya) told you (Santhumara etc.). The Devi has told me this best Yoga. You should also not tell this great one to those who are not your disciples.

43. This Yoga should not be explained to the disciples of others without examining them. It should be given only to those who are busy in the Yogic practices, humble, obedient and who are entirely devoted to Siva.

The sages having learned this Jnana Yoga from Kartikeya and having practised it, have accomplished great success.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

VII. NOTES ON THE TEXT.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

FIRST ADHIKARA.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

NOTES.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

Verse 1 : The term 'Jnana Candra' in the text means cit or Cit Sakti for which no english term is equi-valent. The word is translated by 'consciousness' everywhere.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

The word 'Mukha' means the Sakti of Siva (Cf. Saivi mukhamehooyate, V.Bhai).

VII

NOTES ON THE TEXT

FIRST ADHIKARA

The 'Jagadananda' in the text refers to the ultimate Reality, T.A.1st. A. Com. 1st. verse. Besides, it also refers to the one and last of the six stages of pleasure, viz., Nijananda, Parananda, Brahmanand, Mahananda, cidananda, and Jagadananda. The stage is totally free from all differentiations and it represents the state of Parahanta.

VII

NOTES ON THE TEXT

FIRST ADHIKARA

The conception 'Cit' or 'Cit Sakti' in Indian Philosophy is unique. The Western thinkers have reduced the phenomenal appearance into will, Idea, Intention or Imagination. But it is Indian Philosophy which has reduced the whole creation into the concept of 'Cit' (consciousness) which pervades all the universe in the form of consciousness sub-consciousness and unconsciousness. Thus the visible world in its root as well as in its manifestation is consciousness. This idea is referred to by the word 'Maricayah' (Rays) in the text, which belong to Siva, who is said to be 'The moon of knowledge' (Jnâna Candra). As the rays of the moon are not different from her, similarly

Sakti or power of Siva is not different from the powerholder (Saktiman). Thus Siva the male principle, in its quiescent state is whole and absolute, but in its manifested state, it becomes Sakti, which is part and parcel of its nature. The whole, though Sakti as a part is separated from it, still remains whole or full (Purna). Its fullness never ceases. The one becomes many in its active state but at the same time it holds its oneness and perfection. The same idea is explained in 'Saktayosya Jagatsarvam'.

Verse 3. Siva Sakti unmukhi Karana - to be inspired by Sakti holds an important place in the Trika Philosophy of Kashmir. The other Philosophical scholars of India also stress on this inspiration and call it "Divine grace" which is not different from the Sanskrit words"Anugraha" and "Anukampa". For the spiritual realization, divine grace is highly essential. Saiva and Sakta philosophers of India call it 'Sakti' which assumes many forms and produces diversification of the unity of Lord Siva. It is this Sakti that lies united with Siva in His repose in its latent form and is inactive. In its potent form, it acts and manifests the whole universe. The Sakti as a power or energy is everywhere. This Sakti shining in us is intuition that it inspires man to understand the highest goal and makes him realise the truth of truths.

This intuition is different from reason which belongs to the World of senses. It has no hold over superhuman objects. When reason is illumined by Sakti or by the grace of God, it becomes intuition and is denoted by many terms such as Saksatkara, darsana and Anubhava etc. The Upanisads call it 'Agrya Buddhi' in the verse "Drayate Tvagrya Buddhya Suksmaya Suksmadarsibih" (The universal self is perceived through their penetrating and subtle intellect by the men of subtle perception).

Gita names it 'Buddhiyoga' in the tenth verse of the Book X "Dadami buddhiyogam tam Yora Mamupayanti te". (I give my devotees the Yoga of wisdom through which they come to me).

This divine inspiration, in its highest form, is regarded as 'Rudra Sakti Samavesa' (Unification with the Sakti of Rudra or Siva) or simply "Saktipata" (For the detailed information T.A. 13th A and Ma Vijayottara Tantra 1st. adh. 42, 43 and 44).

Verse 7. Saivism and Saktism equally lay stress on the doctrine of enjoyment-salvation (Bhukti-Muktivada).

The manifested universe, which is produced by Maya according to the philosophy of Vedanta, is transitory and ephemeral. The Saivas and Saktas do not deny it. It is the manifestation of the Sakti, which belongs to Siva and therefore, it is real.

"As waves of water, flames of the fire and rays of the sun are not different from water, fire and the sun respectively, similarly the diversified universe is not different from the Bhairava". V.Bhai, 110. All the objects of the senses and enjoyments of the world, we see, are enlightened by Siva. He is everywhere, hence his product is also real and enjoyable.

The liberation, according to Saiva philosopher, is not other than the expansion of consciousness (Cit Sakti) of Siva. The enjoyment of worldly things does not stand in the way of spiritual realization. Therefore, the Saiva Philosophy treats enjoyment and liberation alike.

The enjoyer (Bhoktr) has changed himself into the form of the enjoyable things (Bhogya). Thus the enjoyment of the sensuous things cannot produce any obstruction in the way of the mataphysical reality as the enjoyer and the enjoyable are one and the same. (T.A. 9th. A., Com. page 172).

There is nothing impure in this world which is the finitisation of the infinite. The world is real and enjoyable. (T.A., 4th. A., page 288).

Verse 13 and 14. The term 'Aghora' from which Siva learns the contents of Siddhayogisvari Tantra means Supreme Reality free from space and time. It is the state of transcendency and represents as united whole of Siva and Sakti (Siva-Sakti-Samarasya). It also implies the Supreme State of Sabda (sound) of undistinguished form. 'As a matter of fact, the sabda, in its unmanifested form, is consciousness.

The Mr. T. 1st. Ve. 1st. P.22, has explained Aghora in the sense of Mahesvara (Niskala or transcendent Siva) who is said to be consciousness (avabodha Rupa) and from whom all words (Sabdas) evolve.

From the Tantrika point of view, this state of subtle Sabda is called "Para Vak". The Vaiyakaranas regard it as Sphota or subtle unit of Sabda, from which all articulate sounds proceed. Ordinarily we can call it Sabda Brahman. In all respects, its infinitude cannot be questioned.

Verse 15. The meanings of the word "Anu" in the text are not clear as it is included in the group of a Mala (impurity) which belongs to the other group (avoidable), viz., Sakala and pralayakala. Therefore it should be noted that the term "Anu" likely stands for the Vijñakāla due to its inclusion in the acceptable tattva. Besides, the Vijñakala pramātā is superior to Sakala and pralayakala pramatrs which are bound by two and three malas respectively, while the former has only one mala (ānavamal

Verse 16. In the verse, three impurities Anava, Karma and Mayiya Mala, which veil the real nature of Siva, are mentioned. The Anava Mala is most important of all the three because the whole process of creation depends on it.

The nature of the Anava mala is regarded as obscuration of the essential characteristics of Siva, which are consciousness and freedom. Veiling of the nature of Siva, is caused by his own will. T.Sa. mentions that the Anava mala is not different from the will of Siva, which conceals his chief feature, (Cf. Soyam Malah Paramosvarasya Svatma Praochadanecohato Nanyat Kinoidasti, T.Sa. 8th. A.).

The mala is of two kinds. The first kind is that when the conscious nature of Siva loses its freedom (Sva-tantrya). The Vijnakala pramata represents this kind because it is consciousness devoid from freedom (Cf. Vijnana Bodhatmakam Rupam Kevalam (Svatantrya Rahitamasy astiti Vijnanakavali (T.A. 9th. A Comm 01).

The second kind of the Mala is that when freedom free from consciousness remains.

In the first kind Jnana predominates but it has no freedom. In the second kind, there is freedom but consciousness disappears.

The second Mala is Karma (related to Karma) Mala which appears in the form of the enjoyment of the bad deeds. This Mala is mainly said to be the cause of the world and degrades Anus till the next dissolution takes place.

The third Mala is Maya Mala, which appears as body and the world. The illusion of the worldly things deludes the anus and they get themselves attached to the showy world for innumerable centuries. T.A. 1st. A. Com. 24.

The doctrine of the three impurities is specially connected with the seven Pramatrs, Sakala, Pralayakala, Vijñanakala, Mantra, Mantresvara, Mantramahesvara, and Siva. To understand the proper function of the Malas in the gradual ascent of a spiritual seeker; a brief description of the seven Pramatrs (experiencers) in ascending order is necessary.

Sakala Pramata (The worst form of the individual self) possesses all the three Malas already cited and thinks that the objects of this universe are the only aim of life. He is at a loss to distinguish between the subjective and the objective aim of the life. The subjective stage is far from his approach. He misunderstands his objective life as subjective one. He is fully involved in the tattvas from the earth to the Pṛthvī tattva. This Pramata wanders in the tattvas and thinks them as a subjective Reality owing to the taints which have entangled him into the tattvas, Siva, is the highest measurer, in the form of a lower Pramata, that is Sakala Pramata, forgets His real state and remains involved in the Mundane objects for centuries. The Pramata cannot rise high unless the wonderful Saktipāta takes place and elevates him.

In short, the Sakala Pramata represents the materialistic state and regards the nonself as self (Anātmani Ātmabhava).

Pralayakala Pramata has two Malas, Karma and Mayā-mala and represents a bit higher state than that of the Sakala. The Pramata is totally free from all the tattvas except Mayā wherein it remains involved until the new creation takes place. The transformation of the Pramatṛ into the status of the vijñanakala is not possible unless the Karma mala, the duration of which is upto Māyā tattva,

is removed.

5. The Vijñākalā Pramātā is free from Karṇa and

Māyā Malā and has only one mala, āṇava. As regards its

association with the various tattvas, it is free from all

the impure principles. The status assigned to this state

is intermediary because its territory is beyond the Mayā-

is intermediary because its territory is beyond the Mayā

tattava and below the Suddhavidyā state (cf. Mayordhvaṃ

Suddhavidyādheh. T.A. 9th Āh).

The Vijñānakalā Stage is just like a middling

stair-case, from which the spiritual journey is said to be

easily accessible. The Pramātā knows the conscious nature

of Śiva temporarily. The cause of this wavering state is

āṇava due to which, the Pramātā cannot attain perfection in

its self-realisation.

The Vijñānakalā Pramātā is superior to those

already mentioned, in two respects. Firstly it has only

one mala and secondly this Mala is also desirous to be

destroyed (Dīdhvaṃsisu).

4. Mantra Pramātā is a higher stage. It is free

from all taints except the Āṇava Malā which is also being

destroyed (Dhvaṃsaṃsana). In Vijñānakalā Pramātā, Āṇava

Malā is desirous of being destroyed but here it is under

the power of being actually destroyed.

The two qualities or aspects, i.e., Prakāśa,

(Manifesting aspects) and Vimarsa (the manifested aspect)

are balanced in this Pramātā and this is the state of Pure

Path, i.e. Suddha Vidyā in which 'I' (Aham) and 'This' (Idam

are equally balanced. In other words, the subjective and

the objective tendency of the Pramātā are equal. The state

is technically called Samadhṛtatulapāta Nyāya which means

balance of the pans of the scale. The exterior vyutthāna

and interior (Samādhi) tendency of the measurer is in a perfectly balanced state. The infinite state is still out of his approach. The Pramata sometimes feels perturbed owing to the Vyutthāna and at other he is quite calm on account of the Samādhi state. His wavering state has not disappeared totally as the two States (Vikalpa and Samādhi) have their separability and activity.

5. The Mantresvara Pramata is a higher state than that of the Mantra state. The Anava Mala is destroyed (Dhvasṭa). The objective tendency of the Pramata is more active than the subjective one. The stress lies on “This” (Idam) and not on ‘I’ (Aham). The state corresponds to Isvara tattva which the diversity dominates for the time being. The idea of “This or That” (Idam Bhava) has not yet totally disappeared. This universal consciousness is more bent towards the objective world than to the subjective one. The Pramata obtains the capacity of doing good and harm (Sapanugrahakaryeṣu Saktatā) (T.Ā. 15th Ā.V. 185) but the state of Śiva Pramata is still distant.

6. Mantramahesvara is the last but one, i.e., Śiva. In this stage the least differentiation of the universe or in other words the idea of the separation of the world from himself which was more active in the Mantresvara state, a bit fades away. Though the idea of I-ness (Aham bhava) prevails more rapidly and actively, the idea of ‘This’ (Idam Bhava) has not yet died out absolutely. There is emphasis on the ‘I’ out of the two terms “I” (Aham) and “This” (Idam). Oneness of Śiva is yet to be realised.

7. Śiva Pramata is the last and final state, which has been said to be the ultimate Reality in this philosophy. All sorts of differences, as measurable (Prameya) and measurer (Pramātā) disappear. The state of the Prameya

(Premaya Bhumika) is absolutely involved in the state of the measurer (Pramatr Bhumika). Both of them become one. It is a non-dual state (Abhedavastha). The Pramata realizes his real nature, that is, the universal consciousness. The free will (Svantantrya Sakti) of Lord Siva, which has contracted His qualities and reduced Him into Manifoldness (Anekata) expands and brings Him into oneness. The aspirant cannot feel this state of Sivahood in the physical frame of his body. So he has to part with his physical being, before he attained the supreme realization.

The following table shows where Pramata stands in respect of the tattvas and the malas:-

THE TABLE OF SEVEN PRAMATRS

The name of the Tattva in which the Pramata is involved. The name of the Mala which the Pramata has. The position of Mala.

From Fala to earth in reverse order, 1.e., Great elements 5 Tanmatras. 5 Action senses 5 Knowledge sense. Antahkarana Prakrti Puruṣa Sixfold sheath 6 5 5 5 3 1 1 1

1. Anava Mala. 2. Karma Mala. 3. Maya Mala. Active State.

Maya Tattva 1. Anava Mala 2. Karama Mala Active.

Maha Mayala

1. Anava Mala : (The Dihvamsisu)

State. The Pramata desires to be destroyed.

Suddha Vidya

1. Anva Mala : Dhvansamana (going to be destroyed).

Isvara Tattva

1. Anava Mala : Dhvasta (Destroyed).

Sada Siva Tattva.

1. Anava Mala : Dhvastatara (Destroyed a bit more).

Siva Tattva

1. No Mala : Dhvastatama (totally destroyed).

Verse 18. The two terms 'Sakala' and 'Niskala' mentioned in the verse mean Visvamaya (immanent) and Visvattirna (transcendent) nature of Siva. Visvamaya state of Siva implies his free will while the Visvottirna refers to his consciousness. His Sakti, in its unmanifested form, has also the same attributes.

Verse 19. In the verse the process of creation is mentioned. The transcendent Siva, by his free will, creates eight Vidyesvaras aghora, paramaghora etc. In the place of this group, Mr.T.1.4 mentions Ananta, Suksma, Sivottama, Ekanetra, Eka rudra etc. T.A. 8th A also follows this order.

As a matter of fact, this group of eight lords are said to be creators of the impure road (Asuddhavadhvan) while Siva is a ruler of the pure path (Cf. Suddhva Dhvani

Sivah Karta Prokto nanto Site Prabhuh T.A. 6th.). The group of the eight Mantramahesvaras is accompanied by the nine Saktis Vama eto. and the Seven Karores of the Mantras.

This first creation of Siva, though has the characteristics, consciousness (Jnana) and Sakti (freedom) which are found in Siva himself, but it cannot deserve to have the status of its Lord due to the ignorance (Asu Vidya) which is also found in it.

As regards the nature of these Vidyesvaras, Mr. T. clearly mentions that they are a bit below the position of Paramesvara and are said to be servants (Niyojya) of Siva (Cf. adhikara Mala Vasesat Kinoit Ana vaptaparam esvarasamya ityasyaite preryah Mr. I 4, 4, Comm.).

As Mantra-mahesvaras are servants of Siva, similarly mantras are also servants (Niyojya) of apara Mantresvaras which are under the Paramantresvaras.

We should note that this state of a ruler and the ruled (Preraka preryabheva) continues in the process of creation.

Verse 21. The number of seven drone mantras is divided into two parts. The first half of the mantras is sent to universe to be used by Sadhakas for their self-realisation.

The remaining half is reserved by Siva to be utilized by his own will at any time.

Verse 22. The mention of two Pramatra, that is, Vijñanakala and Pralayakala, points out that the Sakala Pramatr has no places in the spiritual realisation according to the Saiva faith. The position of the Vijñanakala is superior to that of Pralayakala because the former has only

one Mala called Anava and the latter contains two.

Verse 26, 27. The process of creation, according

to Ma, is mentioned here. As it is already stated that

Paramesa, first of all, creates Ananta, Sivotama etc.

They, through Maya create Kala from which

eight lords. three classes of Tattvas proceed. In the following chart

the process of the categorical development is given:-

Śiva Ananta Kala

Vidya Anu or Avyakta Purusa. Raga Astaguna Niyati Ahankara Kala

Malaś Saktis Tanmatras

        Buddhindriya
        Karmendriya
        Panamahabhuta.

Verse 37. The form of the Mantra-mahesvaras is

described just like the thumb (Angusthamatra) which refers

to the Kala (Sakti).

Mr. T. mentions the number of the Mantramahesvara

one hundred and eighteen and their body is made of Mala

(Cf. Kaladyarabdha Dehanam Karotyastadasadhikam, Mr. T. I

4, 9). It is the aparamantresvara class that has got the

body made of Kala.

Verse 42, 43. The author has referred to the doctrine of Sakti-pata or divine grace in the verses. T.A. has mentioned nine kinds of Sakti-Pata but here only three are stated,

The first kind of Sakti-Pāta"tivra tivra" cannot be experienced by a physical being. As soon as this Sakti comes, the Sadhaka breathes his last and is identified with Siva.

In the 2nd kind madhyativra, the Sadhaka enjoys the world and after it, he becomes one with the Supreme Reality.

According to the third kind, oalled Mandativra, the Sadhaka is inspired to obtain this Yoga and consequently is taken to a good preceptor to have a spiritual inspiration from him.

In the Saiva Tantras, the divine grace is emphatically declared as a means to spiritualise Sadhakas.

Direct or indirect intervention of Sakti is entirely needful to a seeker of truth. Dīksa, a religious rite, held as 'Significant' by the Saiva system is a fundamental factor that helps to create Sakti in the body of Sadhakas. The success of a Sadhaka in his spiritual plane is absolutely dependent on the quantity and the quality of the Sakti-Pata that appears directly or indirectly (T.A. 13th. A).

Verse 48. The term 'Yoga-Dikṣa' means a rite which has its own importance in the Saiva school. As a matter of fact, Dīksa (initiation) is divided into two kinds, Jñanadikṣa and Kriya Dikṣa (Yogadīkṣa). The first kind is connected with the intellect of an aspirant. It intellectually purifies and properly equips him for the second dīksa which is also classified as "Bodheni" and "Yojeni". The function of the former is negative as it purges the physical being, full of impurities. The second

kind notually unifies the spirit of the Sadhaka with the

Supreme Reality.

SECOND ADHIKARA.

SECOND ADHIKARA.

NOTES.

Verses 2-7. In the verses, various Dharanas (concentrations), regarded as essential parts of the Tantrika Sadhana, are elaborately mentioned. The author has pointed out the process of the gradual ascent for self-realisation. The basis of this Sadhana is the seven grades (Sapta Pramatr Bhumikas) of Siva. The names of the grades (Sakala, Pralayakala etc.) are already explained in the notes on the 16th verse of the First Ashikara.

It is the state of creation and a Pramatr never remains without his Sakt1. Thus in connection with these Dharanas, seven Saktis with their seven Pramatrs should also be taken into consideration.

Form (Svarupa) is also intimately associated with the Dharanas. It is the form on which a Pramatr meditates.

By form, we must take the essential nature of a thing. Everything, apart from its surfacial form (Svarupa) has its real nature which the philosophers of the Saiva school call consciousness (Cit1). Every object of universe, though outwardly it may appear in various forms due to names and appearances (nama Rupa), is, in its essence, consciousness (Cidrupa). For example, man, apart from his physical form, is cit Svarupa. Similarly the earth (Prthivi) apart from its nature of dullness (Jadatva) is Sivasvarupa in its essential form.

To take the real form of an object in the process of Dharana is a significant element of the tantrika Sadhana

implied by the seven methods mentioned in the above slokas.

The whole number of the Pañcadasavidhī is fifteen,

i.e., seven Pramātrs, seven their Saktis and one Svarūpa

(object) on which Pramātrs meditate.

The founders of the school, keeping the trichotomy in view, have reduced one pramātr with his sakti into svarūpa gradually in ascending order and reached the final Dharana called trividhī in which mantramahesvara Pramāta is understood as Svarūpa and Siva with his Saktī is regarded as Pramātā.

All these seven methods refer to differentiation regarded as the state of Matr-Māna-Meya. By Pramātr, Māna and Meya, we mean Siva, Saktī and Nara respectively.

The Saiva school of thought follows the method of the Tāntrīka Sādhana which lays much emphasis on the gross materials to reach the subtle or supreme Reality. It finds out the Infinite through the finite.

To comprehend the whole scheme of the seven methods, it is helpful to arrange the various tattvas in four groups laid down in descending order:-

First group - 1. Siva, 2. Saktī, 3. Sadāsiva,

4. Isvaratattva, 5. Suddha Vidya. This group of the five tattvas is termed as Suddha Varga. In this class, Siva chiefly prevails. It is also termed as a pure path (Suddha adhva) in which Siva is all in all. Second group.

6-Māyā, from this tattva onward the impure road begins.

A bit superior to this principle is Mahāmāyā, which has intentionally been eliminated from the scheme of the tattvas by the Malinī School as it plays no important role in the same. This group is mentioned as pure and impure (Suddha

(Buddha).

Third Group. 7 Purusa, 8 Kala, 9 Raga, 10 avidya

11 Kala, 12 Niyati. Out of this group of the six cate-

gories, Purusa is an independent principle and the other

five are his aspects. This group of the five tattvas

including the Maya Tattua is said to be six sheaths (Sat

Kanouka). This group is also impure but not as impure as

the other earth etc. are.

Fourth group. 13 Prakrti, 12 mind (Manas),

15 intellect (Budhi), 16 Ahamkara, 21 five knowledge senses.

26 Five action senses.

31 Five subtle elements (Tanmatras).

36 Five gross elements.

The first and the lowest method from which the

Sadhaka has to start, is the fifteenfold method, in which

the seven measurers, their seven Saktis and the one object

on which the measures with their Saktis meditate are in-

cluded. For example, the earth or any other principle

from the earth to the Prakrti is an object of meditation,

which has technically been termed form (Svarupa). It is

on this Svarupa that the seven Pramatrs and the seven their

Saktis meditate. Thus the components of this Dharana are

fifteen in number. This method is the lowest and is

applied to the 4th group of beginning from the earth to the

Prakrti (the whole number of the principles is twenty four)

in ascending order.

In the thirteenfold method which is applicable to

the third group beginning from the Kala tattva to the

Purusa, there is one Svarupa or Prameya. The six Pramatrs

with their Saktis are merged in the object or Praueya.

Hence the whole number is thirteen. In this Vidhi Pralaya

kala Pramata predominates and the Sakala measurer who was

mainly predominating in the Panadasa vidhi assumes the

form of Meya (measurable) and his Sakti follows him. It is trayodasa vidhi.

In the elevenfold method the Pralayakala who was measurer in the trayodasa vidhi becomes an object of the meditation (Meya) and the vijnana Kala occupies the form of the main Pramatr. Besides, this method is also applicable to the Maya Tattva when it is measurable. The merger of the Pralayakala Pramata along with Sakti which is mana (measure) should also be understood in this Vidhi.

Ninefold science holds the Mantra as a Main measurer, whose Svarupa is Vijnanakala with his Sakti. Thus Vijnanakala and his Sakti become one. The merging of the Vijnanakala along his Sakti into Svarupa makes this Dharana, consisting of the four Pramats, four their Saktis and one object.

Sevenfold method has one Svarupa, one Pramatr who is mantresvara, as a chief pramatr with his Sakti. The other superior measurers also continue to follow him.

In the fivefold method, the Mantresvara is Svarupa or Prameya, Mantramahesvara with his Sakti and Siva with His Sakti are measurers. Thus the whole number is five.

It would not be out of place to mention here that the three methods from seven to three Vidhi, that is sevenfold method, fivefold method and threefold method are pure methods as they concern the pure group and therefore svarupa or Prameya in them is also pure. The measurers have to meditate on the pure Prameya (measurable).

In the threefold science, Mantramahesvara is Prameya and Siva with his Sakti is Pramatr. The significance of the triple Philosophy lies in his last method

which shows the three Tattvas, i.e., Mantra Mahesvara (Prameya, Sakti (mana and Siva all of which are the symbols of the individual self (Nara) Sakti and Siva respectively. (Nara Sakti Sivatmakam Trikam).

Thus the diversification begins from Siva and reaches upto earth in descending order. The Sadhaka begins his Sadhana from the lowest principle, i.e., earth and attains Siva state gradually in the long run in the ascending order. All the methods above mentioned are tabulated below:-

The table of the seven methods (Pancadasyadi Dharanas).

tuna Pramatr Pramatr Sakti The name of Total of the Vidhi. tattvas.

ther 1.Sakala 1. Sakti. Fifteenfold Swarupa 1 (Sakala Pramatr. 2. Pralayakala 2. Sakti. Method (Panca Pramatrs dasa vidhi). Their Saktis 7 7 15 3.Vijnanakala 3. Sakti.

4.Mantra. 4. Sakti.

5.Mantresvara 5. Sakti.

6. Mantramahe 6. Sakti.

-svara 7. Siva. 7. Sakti.

1.Pralayakala 1. Sakti. Thirteenfold Svarupa 1 2.Vijnanakala 2. Sakti. method (Trayodasa Vidhi) Pramatrs 6 Their Saktis 6 13 3.Mantra. 3. Sakti.

4.Mantresvara 4. Sakti.

5.Mantramahesvara. 5. Sakti.

6.Siva. 6. Sakti.

1.Pralayakala 1. Sakti. Ninefold Svarupa 1

2.Vijnanakala 2. Sakti. method (Nava Pramatrs 4

3.Mantresvara 3. Sakti. Vidhi) Their Saktis 4

4.Mantramahes- 4. Sakti. 9

5.Siva. 5. Sakti.

1.Mantresvara 1.Sakti. Sevenfold Svarupa 1

2.Mantramahes- 2.Sakti. Method (Sapta Pramatrs 3

3.Siva. 3.Sakti. Vidhi) Their Saktis 3

7

1.Mantra Mahe 1.Sakti. Fivefold Svarupa 1

-svara. 2.Sakti. Method Pramatrs 2

(Panca Their Saktis 2

Vidhi) 5

1.Siva. 1.Sakti. Threefold Svarupa 1

2.Sakti. Method Pramatrs 1

Their Saktis 1

3

Verse 10. The position of a Guru is very impor-

tant in the Saiva School of thought. In most cases, he is

regarded es Siva. A Sadhaka cannot attain the status of

Parama Siva in the Supreme state, unless he is unified with

the Sakti. The latter cannot be united with the former if

a preceptor does not help him. For the process of libera-

tion, Guru, Diksa and Sakti-Pata are indispensable. These

three faotors are interrelated.

The significance of the Guru lies in the fact that

he purifies the physical being of an aspirant by Sadhani

Diksa. In the pure self of the Sadhaka, Sakti enters and

helps the preceptor to transform the Sadhaka into supreme

Reality by means of Yojani diksa.

In some cases, without the help of the human guru a Sadhaka is directly transformed to the state of Supreme Reality. Due to these rare cases, we should not underestimate the high status of Guru. This sort of spiritualisation of a Sadhaka must be taken as preceded by the divine Guru that is Siva. In any case, the high position of the Guru cannot be denied.

Verse 17. The term 'Rudra Saktisamavesa' implies the well-known doctrine of Sakti-pata understood as essential key for self-realisation throughout the school of Saiva Sadhana. According to Saiva canons, one Siva appears as many by means of his own free will.

As infinite Siva is finitised by His own freedom, similarly He becomes infinite from his finite forms by his own Sakti. According to the Saiva canons, the freedom or Svatantrya Sakti of Siva plays a double role. In both cases, one Sakti is called by two different names. When it abscurates the essential nature of Siva, and makes him a Pasu (animal) it is Roddhri Sakti. The other Sakti is termed Vikasini or Santa, due to which the Pasu or the bound (Baddha) is transformed to the state of Supreme Reality.

In accordance with the Saiva Scheme of Liberation, nc Sadhaka is enabled to attain the status of Siva State, unless the Sakti intervenes and helps him in his spiritualisation.

This intervening of Sakti or Sakti-Pata can appear in a Sadhaka of an impure and pure state. Ma., for the appearance of Sakti, has collectively mentioned five states of a Su. and Su-Adhva. A Sadhaka of the state of Panca

Mahabhuta, tattvas, atman, mantra and Sakti can be unified with the Sakti called 'Sānta' and hence the Sastra has classified the Rudra Sakti Samavesa into 'five kinds, which again are arranged into subdivisions.

18. 19. 20. In the verse previous to this 18th verse, the entrance (Samavesa) of the Siva-Sakti is described as it has five kinds. The five kinds are also mentioned there. Objections is raised that the separate mention of the Sakti Samavesa serves no purpose, because, all the Tattvas Bhuta etc. fall under the categories, therefore, only one Samavesa i.e., Tattva Samavesa will suffice. In the word 'Tattva' all these separately mentioned tattvas are included. The objection is removed. By the separate mention of these tattvas, the author means to lay emphasis on the principles and show their primary importance in the Samavesa.

Besides, the other point of objection is the mention of the thirty kinds of the tattva Samavesa as the Tattvas are thirty. In the philosophy of Trika, thirty six tattvas are mentioned everywhere. The mention of the thirty tattvas is curious when the number of the principles in this philosophy is thirtysix. Malini is silent on this objection. The Matrka school of Abhinava Gupta has discussed this question in the 13th A of T.A. To know the essence of the thirty categories, all of them are arranged in the three groups viz. Pure group from Siva to Suddha Vidya, pure and impure group, Mayatattva only and the third impure group from Kala to earth. In the first group, there are five tattvas, i.e. Siva Sadasiva, Isvara Tattva and Suddha-Vidya which are the five aspects of one ultimate principle, Siva, who has been regarded as full of five Saktis (Pañca Sakti Sunirbhara T.A. 9th A. 49) Siva

is divided as fivefold by keeping His five functions in

view. These five functions correspond to the five prin-

ciples; i.e. Siva, Sakt1, etc. T.A. 9th A.V.50. Thus this

division is dependent on the primary nature of the functions

of Siva who in reality, is one, full of Saktis and beyond

the tattvas (tattvatita).

The second group is Maya, which has been mentioned

as Maya Sakti of Siva and is identical with Him (Tadavyatirekin1). It is the part and parcel of Siva and is cited

as all-pervasive indivisible (Niskala) the cause of the

universe and everlasting (Ma. 1st. Adh.). 26. Thus this Maya

tattva does not have individual entity and hence it has been

included in the Sakti of Siva (Siva-Saktyavina Bhavat) T.A.

9th A.152.

Maya Tattva has also two aspects, i.e. its balanced state (Samavastha) and unbalanced state (Visamavāgtha).

Maya in its unbalanced state, i.e. when it is disturbed

(Ksobhāmapanna) creates the universe (T.A. 9th A.V. 152).

Maya is also not counted as Tattva on the basis of its

balanced state, which is part and parcel of the nature of

Siva.

The third group, in which the thirty tattvas,

from Kala to Prthivi are included, as a matter of fact,

is the real number of the principles. The author has,

kept this idea in view and therefore, he has mentioned, as

the thirty kinds of the tattva Samavesa.

Verse 21, 22, 23. In the Saiva school of

Philosophy the three means or upayas, viz. Anava-(Anava-

samavesa) Sakti (Saktasamavesa) and Sambhava (Sambhava-

Samavesa) upayas are proscribed for the three classes of

the Sadhakas. The Upayas are entirely based on the three

states of Sadhana. The lowest state, called Anava, is totally connected with the puryaśtaka. In the State, Sadhaka stabilises himself on the objects of materiality. He takes senses, body and other physical things as conscious-ness. In Anava state, these objects are understood as 'oittattva'. Psychophysiological complex of Jiva (Śarīrendriya) is supreme Reality. In short the empirical experience predominates in the State.

The basis of the Śakta State is mind regarded as the ground of doubts or Vikalpas (Cinta Avastha). It is a state of mind and totally differs from the previous one wherein body and senses are primary. The Sadhaka of the state tries to rise from this mental plane but doubts (Vikalpas) occupy him and he remains in the wavering position. The state, preceding to it, was entirely objective. It is the balanced state of subject and object. Neither subjective unity nor objective plurality stays permanently.

Sambhava class implies the state, free from all doubts, (Cinta Śunya avastha). It is the state of subjective Reality, to some extent, it resembles the objectless trance (nirvikalpa Samādhi).

In short, the bases of the anava Śakta and Sambhava Upāya are body, mind and soul (Ātma).

For self-realisation, a Sadhaka of an objective state should adopt the anavopaya in which all the physical means such as Ucāra, Karana, Dhyāna, Varna and Sthāna are primarily included.

Ucāra - the term known as prānācāra in the 5th Ā of T.A. is specially connected with the Pranayama (breath control) system elaborately explained in the

Patanjala school of Yoga. Sva. T. also has stressed the pranasamcara method as means for self-knowledge and stated its process in connection with Diksa.

By Uacara, we mean to have control over the various movements of the five winds (Vayu) called 'Prana, apana, samana, Udana' and 'Vyana' which exist in the human microcosm. A Sadhaka of an objective state should try to lead his prana Vayu upwards and check the downward tendency of the Apanavayu. After controlling conflicting movements of prana andapana, the Sadhaka has to stay on the Samana Vayu, a symbol of balance. From this normal state onwards simultaneously twofold effort is needful. The Sadhaka should continue his labour upwardly and 'inwardly till he reaches from 'Udana to vayana, a mark of the all pervasive and subjective Reality.

Besides, one has to bear in mind the conception of Kaladhvan with which vacakadhvan (varna-mantra-padas) is closely associated. The term, uacara, also prints out that a Sadhaka of the anava class should start his Sadhana from pada mantra and varna gradually to achieve a supreme goal of life.

Karana. The second term included in the anavo-paya is Karana, which simply and literally means a medium, a device or a Sadhana to obtain something. Abhinava Gupta has technically explained the term and classified it into seven kinds (cf. Grahya-grahakacidvyapti tyagakse-panivesanaih. Karnam Saptadha Prahuh etc. T.A. V. A. 29.

1. Grahya: Grahya and mey a (measurable) are synonyms and refer to the objective state. All objects of the empirical universe should be regarded as consciousness (cit). In other words the gross things, or materiality should be taken as evolutions of one omnipresent

2. Grahaka: By the term, the subjective 'I' or experiencer is taken. It exists everywhere and does not differ from the consciousness (cit).

3. Cit. The sense of consciousness should be transferred to the experiencer and not to the experienced. It should be regarded as an only substance that experiences the whole moveable and immoveable universe in it and holds a pre-eminent position.

4. Vyapti. It means the pervasion of the three energies of Siva, called technically, Para, Parapara and apara or Iccha, Jnana and Kriya. They, in their creative state, sustains all universe and, in the time of dissolution, return to Siva and remain there as part and parcel of his nature.

5. Tyaga. The term, as a matter of fact, literally means to give or to sacrifice. But here it is used in the sense of the threefold creation viz. Para-visarga, Paraperavisarga and apara visarga of consciousness represented by the epithet 'I' or 'Aham'. According to the 'Traga', all sounds should be understood as merged in the all-pervading consciousness. The letter 'a' in the epithet is representative of Para Visarga and implies the universal self, Siva. It is, according to the Trika School, main source of all letters of alphabet.

The joint position of the term 'Ah' represents Para-para Visarga because both separately symbolise themselves as para and apara visarga corresponding to Siva and Sakti respectively. It is a state of subjectivity plus objectivity.

The apara visarga points out the impure class

or creation and includes the letter 'h' in it. The letter indicates a grossest form of objective state which has obscurated the conscious nature or subject. For its comprehensive knowledge T.A. 29th A 140 should be consulted.

6. Akṣepa. The term implies that the Citi (Consciousness) holding all the tattvas in itself should be realised in human body (T.A. 25th A. 172).

7. Sanniveśa is to realise consciousness in the different parts of body by the special postures of limbs (Mudras).

The term 'Karana' is taken in the sense of Mudra (a special posture of body) in Siva Sutra Vimarsini.

Dhyana. By the term, the author means intelligence which should be free from all sorts of objects.

Varna. The word has been translated as Mantra because it is Varna that makes Mantras, the recitation of which is highly essential in the Anavopaya.

Sthana. The term implies the various Cakras found in our body. (For their detailed explanation see T.A. 5th A 22).

Sakta Samavesa is based on mind (A caita avastha). The Sadhakas of this state are advised to meditate on their own self. In short, the term refers to 'mantra-yoga, Sambhava Samavesa. The basis of this state is ātma, which has been regarded as a state, free from doubts. It should not be misunderstood as a supreme state. The status of Supreme Reality is beyond it. It is an essential medium by which the Absolute can be realised very easily.

As regards the nature of this Samavesa, we can say that it is a subjective state, free from all objects.

The Sadhaka of the state superimposes the idea of Sivahood on the various objects of universe.

As regards the fruit of the Upayas, we have no difference in them. In fact the basis of the fruit is Saktī Pāta for the actualisation of which Upāyas (means) and desire (Saṃvega) are significant factors.

Ve. 26-43. In the verses five states, viz., waking, dreaming, dreamless sleep, the fourth and beyond the fourth, which correspond to the five Saktis of Siva, such as, Kriya Jnans, Icchā, Ananda and Cit Saktī respectively, are mentioned. As a matter of fact, Siva is one and divisionless. In his active state, when He descends in the world, He, being one, changes Himself into the five phases, which are technically termed as States or avasthās in accordance with the functions. He does in His worldly stage. The technical description of the State is below:-

There are four means, by which, the knowledge of a thing is acquired. They are - Prameya (measurable) Pramāṇa (measure) Pramātr (measurer) and Pramā (the knowledge we get).

In the waking state (Jagrat), these four means exist and the position of the Prameya is primary.

The whole universe is totally different from the real Pramātr, who is Siva and is regarded as knowable or Adhisteya (T.A.10th Ā. 233). In this state other superior states are also found but they are secondary and the Prameya (measurable) has its Primary domination (Udaya Bhumirīyam Mukhya Jagrada Khyātiśdentara, T.Ā. 10th A. 240). The other names of this state are Piṇḍāstha and Sarvatobhadra.

The state is divided into four kinds, i.e.

abuddha which is technically termed as Jagrat Jagrat,

Buddha (Lit. known) is called (Jagrat SvapnaI Prabuddha

(Lit. specially known) is called Jagrat Susupta and the

fourth is suprabuddha (Lit. absolutely known). It should

be noted here that the Turya (the fourth state) is not

combined with the Jagrat avastha (Jagrat Turya) in accor-

dance with S. S.V.Su 230 (Trisucaturtham Tailavadasecayam,

which means that the fourth state (Turya), is mixed with the

aforesaid three states like oil.

In the dreaming state (Svapna) the mental trend

of the Sadhaka is not towards the material objects. He

does not hold them as real (Bahyabhimata Bhavanam Hyagra-

hanam, T.A. 10th. A Com. 254). In this state Pramana

(Measure) stands pre-eminently and various mental tendencies

begin to come to an end. The state of non-differentiation

rises and the Yogi proceeds towards the balance of mind

(T.A. 10th A. 256). The other names of the State are

Padastha and Vyapti. This state has also four kinds,

viz. gatagata (Lit. going and coming) sometimes mental

balance goes away and sometime comes back. Technically

it is termed as 'Svapnajagrat', Suviksipta (Lit. well

thrown) i.e. mind is devoted to the full balanced state

called Svapna-Svapna', Samgata (Lit. the mixing up of the

mind with its balanced state) is Svapna Susupta and the

fourth kind is susamahita (Lit. perfectly balanced) which

has been named as a Svapna-Turya".

In the dreamless sleep state (Susupta) the

Pramatr (measurer) sees the exterior objects indifferently.

There is no total end of these as it is in the fourth state

(Turya) (Natu Turya Dasayamiva Sarvatovigalanam" (T.A.10th

A Com. 262). The Prameya (measurable) and Pramana are

thrown into a back-ground and measurer occupies the Primary

position (Mukhya Matrādasa Seyam) T.A.10th. 260). The other two names of this state are Rupastha and Mahavyapti. The four kinds of this state are:- Udita (Lit. risen), which is said to be 'Susupta Jagrat', Vipula (Lit. Great) the Technical name of which is 'Susupta Svapna' Santa (Lit. Calm) which is regarded as Susupta Susupta and the fourth kind is suprasanna (Lit. well pleased) which has been termed as 'Susupta-Turya'.

In the fourth state (turya), the object, superior to the Pramatr is experienced. The object is inclined to bring the supreme perfection to itself. The form is not perfect yet. The high spiritual journey is still required. Though this stage is not the highest and final one yet it is totally different from Prameya, Pramana and Pramatr (T.A. 10th. 268). There is the total disappearance of all dis-appointments. The state can be said to be as 'Sakti-Samavesa' (T.A.10th 265).

All the differentiations of Meya, Mana and pra-matr disappear and hence it is called quite calm but not as calm as the Turiyatita is (T.A. 10th. 271). The other names of this state are Pracaya (Lit. Gathering, i.e., the whole universe seems united and hence heterogenity goes away) and Rupatita (Lit. beyond the form, i.e., the state of Parāsakti). Unlike the other states, it is divided into three kinds, viz., Manonmanam (Lit. when mind leaves aside its main action) and wanders to and fro which is mentioned as 'Turya Jagrat'. In Ananta, there is the want of stability in mind attached to so many places and objects. It is technically called as 'Turya Svapna' and the third kind is Sarvarth (all the world stands as the form of Sakti) as 'Turya Susupta'. The fourth kind, such as 'Turya-Turya' cannot be possible in this state because the Samvit

(Consciousness) is not knowable (Vedya). It stands in the form of a knower and shines independently (T.A.10th 275).

The fifth state, i.e., Turyatitā (Beyond the fourth) is perfect, independent and full of bliss. It is different from the fourth state (turya) and, therefore it is said to be 'Parama Pada' (the highest).

Keeping in view, the common man, the Yogi and Jñanin, the author has mentioned the other names of the four states but this state has only two names, Turyatitā, commonly used, and Mahā Pracaaya used by Jñanis. It is the pure state of consciousness and therefore no Yogic Name is used for it as all meditations (Bhavanas) come to an end here. (T.Añ 10th. 279). There is perfect realization in it and hence only one Jñanic name 'Mahā Pracaaya' (great accumulation) is used. (T.A. 10th. 280). Sometimes the other name, which Jñanis used for it is 'Satatodita' (Lit. constantly risen, which means the perfect balanced state and never comes to an end). Which and which Pramātr comes under which and which state is shown by the following table:-

States.

1. Waking state (Jagrat Avasthā).

2. Dreaming state (Svapna).

3. Dreamless sleep (Suṣupta)

4. The Fourth (Turya).

5. Beyond the fourth Turyatitā.

Pramātrs.

1. Sakala Pramātr Prayalakala Pramātr.

2. Vijñanakalā.

3. Mantra Mantreśvara.

4. Mantra Maheśvara.

5. Śiva.

Śakti is not Pramātr. It is the objective

phase of Śiva, who has two aspects-subjective and objective.

The five states with their chief marks, various names, various kinds, the three and the five Śaktis of Śiva, which prevail in them, are given below in a tabulated form in the descending order (avarōha Krama).

Five states with their kinds and other names.

Three Saktis. The other names of the State. The names of the State with their chief marks. Kinds of the State. Five Saktis.

Para Śakti. Jñānikā- Mahāprāṇāya Laukikā Turyaṭitā. 1.Turyatīta avasthā. Yattu pūrṇa- vacchinnā Vapurānanda Nirbharam Turyaṭitam Tu tatprahu- stadval pra- mam padam. (T.A. 10th. 278). Nil. Cit Śakti (1)

Jñānikā- Pracaaya, Yogīśa Rupatita,Laukikā Turya. 2.Turyāvasthā Prama Bhumi 1.Manonmana, Turya Jagrat. 2.Anānta- Turya Svapna. 3.Sarvartha- Turya Suṣupta. Ananda Śakti (2)

Jnanika- Praoaya Yogika Rupatita Laukika- Sugupta.

3.Susupta avastha Pramatr Bhumi.

1.Udita- Susupta Jagrat 2.Vipula Susupta 3.Suprasanna Susupta- turya.

Iccha Sakti (3)

Jnanika- Vyapti Yogika Padastha Laukika- Svapna.

4.Svapna avastha Mana Bhumi.

1.Gatagata, Svapna e Jagrat 2.Viksipta, Svapna Svapna 3.Sangata Svapna , Susupta 4.Susamahita Svapnaturya.

Jnana Sakti (4)

Jnanika- Sarvato- bhadra Yogika Pindastha Laukika- Jagrát.

5.Jagrada- vastha Neya -bhumi.

1.Abuddha, Jagrat Jagrat 2.Buddha, Jagratsvapna 3.Prabuddha Jagrat & Susupta 4.Suprabuddha Jagratturya.

Kriya Sakti (5).

These five states, as they should be realised by

the Sadhakas in the seven methods (Vidhis-Pancadasa Vidhi

etc.) are tabulated in the following:-

Svarupa : Pramatri : Pramatri : State : : Vidhi

: Sakt1. : (Avastha). : :

the other 1.Sakala 1.Sakt1. } Waking (1) : Fivefold

akala 2.Pralayakala 2.Sakt1. } method

kalantara. 3.Vijnanakala 3.Sakt1. Dreaming (2) (Pancadasa

4.Mantra. 4.Sakt1. Dreamless (3) Vidhi).

5.Mantresvara 5.Sakt1. } The fourth (4)

6.Mantra- 6.Sakt1. }

mahesvara.

7.Siva. 7.Sakt1. Beyond the fourth (5)

akala a 1.Pralayakala 1.Sakt1. Waking (1) Thirteenfold

rematr with his 2.Vijnanakala 2.Sakt1. Dreaming (2) Method.

th his 3.Mantra. 3.Sakt1. Dreamless sleep (3)

sakt1. 4.Mantresvara 4.Sakt1. } The fourth.

5.Mantra- 5.Sakt1. }

mahesvara.

6.Siva. 6.Sakt1. Beyond the fourth.

ralayakala with his 1.Vijnanakala 1.Sakt1. (The only Waking (1.) Elevenfold

th his Pramatr). Dreamless sleep.

sakt1. 2.Mantra. 2.Sakt1. }

3.Mantresvara 3.Sakt1. } The fourth (4)

4.Mantra- 4.Sakt1 method.

mahesvara.

5.Siva. 5.Sakt1. Beyond the fourth.

jnanakala --- --- Waking. Ninefold

matr with 1.Mantra. 1.Sakti. Dreaming. method.

is Sakti. 2.Mantresvara 2.Sakti. Dreamless

3.Mantra 3.Sakti. sleep (3) The fourth (4) Beyond the fourth.

4.Siva. 4.Sakti.

antra with --- --- Waking (1) Sevenfold method.

is Sakti. 1.Mantresvara 1.Sakti. Dreaming (2)

2.Mantra 2.Sakti. Dreamless

Mahesvara. 3.Siva Sakti The fourth (4) Beyond the fourth.

ntresvara --- --- Waking state Fivefold method.

ith his 1.The Sakti Dreaming (2)

akti. of Mantresvara --- Dreamless sleep (3)

1.Mantra Mahesvara (only)

2.Siva (only) 2.Siva Sakti The fourth. Beyond the fourth.

entra --- --- Waking (1) Threefold method (Trividhi).

Mahesvara 1.Jnana Sakti Dreaming (2)

with his of Mantra Mahesvara.

Iriya Sakti. 2.Icoha Sakti Dreamless sleep (3)

of Mantra Mahesvara. The fourth (4).

Sakti of Siva. Beyond the fourth (5).

1.Siva

The five states already cited are technically called 'Fivefold road' (Pancadva). The threefold Road

(Tridha adhva) is given in tabulated form below:-

Ātma Tattva. Vidya Tattva. Siva Tattva.

Sakala, Isvara Tattva Siva Sakti and

Pralayakala and Buddha Vidya Sada Siva.

Vijnanakala. Tattva

Grouping of all the tattvas into three classes mentioned in the table is the main significance of the

Trika Sasana which holds trihotomy in all respects.

V.49. The supreme principle of Saivism is Siva who has five energies termed as 'Kala'. Keeping the evolutionary point in view, the author has divided the four out of the five energies into the four eggs (andas) Viz. Parthiva Anda (related to Prthivi), Prakrta (related to Prakrti) Mayiya (of Muya) and Sakta (made of Sakti Tattva).

In descending order, Siva, who is the other of consciousness (anakhya) has been termed as Siva (the Supreme) Really, this principle does not come under the form of Anda as it is all pervasive and evolves the other Andas. In the following table this principle has been put into an Anda Form for showing the evolution of other andas. The Primary energy, which pervades it, is called 'Sāntatita Kala'.

The first division, which as a matter of fact, comes out, is Sakti which makes Sakta anda. full of Santa Kala.

The second kind is Mayiya anda pervading the Bodhini Kala.

The third Anda is Prakrta anda which has Pratista Kala.

The fourth Division containing the Nivrttikala is Parthiva anda upto which the supreme Principle evolves itself. It is the lowest form of the evolution. There is no further lowering of the infinite.

The chart of these andas with their particulars, i.e., Kalas, Tattvas, Bhuvanas, Varna, Pada and Mantras (not mentioned in the texts) which make the 'sixfold' road (Sadadhva) is given, in an ascending order, as it is described in the text, below:-

I. Anda-Parthiva. It contains Dharika or Nivritti Kala, one Tattva-Prthivi or Dhara, Sixteen Bhuvanas from Kalegni-Rudra Bhavana to Virabhadra Bhuvana, one letter 'Ksa' one Pada 'Ksam' and one Mantra.

II. Prakrta anda. It has Pratista or Apyayini Kala, twentythree Tattvas, from water to Prakrti. Bhuvanas fiftysix, Varnas, from Ta to Ha, Padas five, consisting of the five groups, viz. Ta, Tha, Da, Dha, Na (one group) Ta, tha, Da, Dha, Na (one group) Pa, Pha, Ba, Bha, Ma (one group) Ya, Ra, La, Va (one group) Sa, Sa, Sa, Ha (one group) and Mantras many.

III. Mayiya anda. It consists of Bodhini or Vidya Kala, Seven tattvas, from Purusa to Maya, Bhuvanas twenty eight, Varnas two, Jh, Na, Padas two and Mantras two, made of these two letters.

IV. Sakta anda. It has Santa or Utpuyini Kala, three tattvas-Su-Vidya, Isvara and Sadasiva, eighteen worlds, three letters, Ka, Kha, Ga, one Pada and one Mantra.

A. It is Siva Pada, which has Santatita Kala or Avakasada, one tattva, Siva, Sixteen Varnas, from a to ah, one Pada and one Mantra. It is beyond the Anda stage and has no Bhuvana.

B. It is the ether of consciousness (Cidakasa) which has been termed as "Parama" and from which all diversifications spring up.

THIRD ADHIKARA.

NOTES.

Vv. 5-15. In the verses, from the Tantrika point of view, origin of letters is mentioned. It is

already stated that the free will of Siva is regarded as a

source of all creation. The author has named it as 'Icoha'

and it is said to be an undifferentiated form of the

universe of phenomena and letters. This Iooha representing unity, assumes its two forms called 'Jnana' and 'Kriya'

Saktis, in the state of creation. Both, Jnana and Kriya

are evolutions of Icoha. The former represents the

interior state of differentiation while the latter is

externalised form of Icoha. These three states correspond

to Para Sakti, Mahamaya or Su-Vidya and Maya. From the

other point of view, the states also represent Para Nada,

Nada and Matrka. In fact, it is Matrka or Maya from which

letters are originated.

In this connotation we should also take the Mantra

to whom Siva has entrusted the work of creation, into

consideration. The Ananta creates all letters as he

hears in the Nada State (Tatsamansrutin varnan Tatsamkhya

naarjat prabhuh, Ma.III. 27).

As Icoha has two forms, similarly Matrka also

consists of two forms, viz., vowels and consonants corres-

ponding to Vija and Yoni respectively.

Both Vija and Yoni represent 'Avikirna Avastha'

(State of non-radiation. It is the state of radiation

when Vija and Yoni develop into sixteen vowels a, a, i, i

eto. and Kavarga cavarga eto., groupings, respectively.

The following chart will clarify the idea of

Matrka as a source of the gross (Sthula) letters:-

I

(Undifferentiated state).

Para Sakti, Para Vak or Para Nada

II

(State of differentiation not externalised)

Nada, Mahamaya or Su-Vidya.

III

(State of differentiation sthula avastha)

Maya, Matrka or Vaikhari.

Vija Yoni

(Svara) (Vyanjana)

Non-radiated State. Non-radiated State.

a, a, i i u u r r lr lr e ai o Kavarga Cavarga

ou asn ah Tavarga Tavarga

Radiated state. Pavarga Yavarga

Savarga.

Radiated state.

From the Tantrika point of view, all letters mentioned above are classified into nine groups viz. Vowel group (1) Kavarga (2) Ca - (3) Tav (4) Tav (5) Pav (6) Yav (7) Sav (8) Ksavarga (9)

The ninth group is called 'Cakresvara' (cf. Caku-svarasahityena Navavargah (T.S.).

Along these nine groups nine Saktis Mahesi etc. are mentioned in the text.

According to the Tantrika school of philosophy, origin of sound also implies the creation of the categorical universe which is mentioned, in brief, below:-

Sabda ---------- Akasa

Sparsa ---------- Vayu

Rupa ---------- Jala

Rasa ---------- Jala

Gandha ---------- Prthivi.

For detail, let us mention that all the Mantras are made of the vowels and consonants regarded as representative of the seed (Vīja) and Yoni or Siva and Sakti respectively. According to the Matrka school, all letters represent themselves as Sakti from which thirtysix tattvas spring up.

The twentyfive tattvas from Prthivi (earth) to Purusa owe their origin to the twentyfive consonants from Ka to Ma, i.e., to say, the five Mahabhutás (material or gross elements), viz., earth, water, light, air and ether, are the results of creation from Ka to Ma. The five tanmatras (substances or essences), viz., sound, contact colour, savour and odour spring respectively from ca to na. The creation of the five Karmendriyas (organ of action), viz., voice, hands, feet and the organs of the exoretion and generation, is due to the five consonants from 'ta' to 'na' respectively. The five consonants from 'ta' to 'na' give rise to the five Buddhindriyas (organs of perception), i.e., the ear, the skin, the eyes the tongue and the nose. The five principles i.e. Manas (mind) Ahañkara (self-arrogation) Buddhi (intellect) Prakrti and Purusa (self) come out of the five letters from Pa to Ma respectively. The four tattvas i.e. Raga (limitation in regard to interest lit. attahment) Vidya (limited knowledge) the kala (the power of limited creation) and Maya (the generally limiting power) proceed from the consonants, Ya, ra, la and va. The five letters viz., Sa, Sa, Sa, and Ha represent the five tattvas i.e. Mahamaya (great illusion). Suddha vidya (true or pure knowledge) Isvara tattva (lit. Lordliness) Sadasiva and Sakti, respectively. Thus Siva is not considered as a category. Some of the Saivas, include Siva also in the category and drop down the Maha Maya as a tattva.