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 Tantrāloka (Tantraloka): Chapter 29 - stanzas 1 to 150 - Non-dual Shaivism of Kashmir

Rahasyacaryā - Normal translation


 Introduction

photo 68 - templesThis is the first set of stanzas (from the stanza 1 to the stanza 150) of the twenty-ninth chapter (called Rahasyacaryā).

This work was written by the great Master Abhinavagupta and is a compendium of Tantra in all its facets. Tantrāloka is the most important and voluminous work of the greatest Trika Master. Abhinavagupta was also the teacher of eminent Kṣemarāja and lived about 975-1025 AD in Kashmir.

This treatise whose name is Tantrāloka is a complete encyclopedia of Tantra. Since it is a very advanced text in Trika Shaivism, there is no surprise if a neophyte finds it difficult to understand. To start to understand it, the level of the reader must be the one of a real disciple in Trika Shaivism. If this requirement is not met, then there will be a lot of confusion and constant disappointment. Because in spite of my great efforts to explain the things so easily as possible, to study this treatise requires some spiritual caliber. In this system, sometimes it is not possible even to write about certain topics due to the extreme limitation of the words. Because in the end, all this knowledge has to do with 'states', and it is extremely difficult to write about 'states' in a precise way. Abhinavagupta has done his best to accomplish this formidable task of writing about what is superior and intangible. Anyway, despite his incredible skills to carry out this, he is not revealing everything. It is not because he is all the time hiding things from the reader, but because he is sometimes hiding and on other occasions he just cannot write about some extremely subtle topics because of the limitation of the words.

Goal of life is Liberation. Man has searched for freedom always in human history, but according to Trika Shaivism that is not real Liberation. Real Liberation does not mean that your body should be free from some prison and things like that. Real Liberation amounts to attaining His Svātantrya or Absolute Freedom. When the Great Lord's Svātantrya is achieved, then you see unity in all the things, i.e. you stop seeing duality as before. All is forever identified with Svātantrya, with Him, and that is the end of the story called 'you in bondage'. From this point on nothing will get in your way, because if something apparently gets in your way, that is Svātantrya again. This constant awareness of unity in all is real Freedom. There is no other attainment greater than this!

Keeping the above in mind, now read Tantrāloka and experience Supreme Delight, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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 Stanzas 1 to 10

अथ श्रीतन्त्रालोक एकोनत्रिंशमाह्निकम्।
Atha śrītantrāloka ekonatriṁśamāhnikam|

Here begins (atha) the twenty-ninth (ekonatriṁśam) chapter (āhnikam) in venerable Tantrāloka (śrī-tantrāloke)|

अथ समुचिताधिकारिण उद्दिश्य रहस्य उच्यतेऽत्र विधिः।
अथ सर्वाप्युपासेयं कुलप्रक्रिययोच्यते॥१॥

Atha samucitādhikāriṇa uddiśya rahasya ucyate'tra vidhiḥ|
Atha sarvāpyupāseyaṁ kulaprakriyayocyate||1||

Now (atha), here (atra), the secret (rahasyaḥ) rite (vidhiḥ) is spoken (ucyate) for (uddiśya) the appropriate qualified aspirants (samucita-adhikāriṇaḥ). Moreover (atha), all (sarvā api) this (iyam) worship (upāsā) is described (ucyate) according to the Kula's procedure (kula-prakriyayā)||1||


तथा धाराधिरूढेषु गुरुशिष्येषु योचिता।
उक्तं च परमेशेन सारत्वं क्रमपूजने॥२॥

Tathā dhārādhirūḍheṣu guruśiṣyeṣu yocitā|
Uktaṁ ca parameśena sāratvaṁ kramapūjane||2||

Also (tathā), (all this worship) is (only) applicable (yocitā) to the most elevated Guru-s and disciples (dhārādhirūḍheṣu guru-śiṣyeṣu). The essence (sāratvam) (of this worship) was expressed (uktam ca) by the Supreme Lord (parama-īśena) in Kramapūjanatantra (kramapūjane). (Or alternatively this second line in the stanza can be translated like this:) The Supreme Lord said that the essence (of this worship) (uktam ca parama-īśena sāratvam) (lies) in the worship, (if you will excuse the repetition), of the succession (of Guru-s and their wives) (krama-pūjane) ||2||


सिद्धक्रमनियुक्तस्य मासेनैकेन यद्भवेत्।
न तद्वर्षसहस्रैः स्यान्मन्त्रौघैर्विविधैरिति॥३॥

Siddhakramaniyuktasya māsenaikena yadbhavet|
Na tadvarṣasahasraiḥ syānmantraughairvividhairiti||3||

That (tad) which (yad) happens (bhavet) in one month (māsena ekena) in the case of (a mantra) prescribed in the succession of Perfected Beings (siddha-krama-niyuktasya) --viz. the fruits being received after one month practicing a mantra coming from the lineage of Siddha-s or Perfected beings-- does not (na) happen (syāt) by means of a multitude of mantra-s of different kinds --coming from other traditions-- (mantra-oghaiḥ vividhaiḥ) in thousands of years (varṣa-sahasraiḥ... iti)||3||


कुलं च परमेशस्य शक्तिः सामर्थ्यमूर्ध्वता।
स्वातन्त्र्यमोजो वीर्यं च पिण्डः संविच्छरीरकम्॥४॥

Kulaṁ ca parameśasya śaktiḥ sāmarthyamūrdhvatā|
Svātantryamojo vīryaṁ ca piṇḍaḥ saṁviccharīrakam||4||

And (ca) Kula (kulam) (is) the Power (śaktiḥ), Efficacy (sāmarthyam), Superiority (ūrdhvatā), Freedom (svātantryam), Vigor (ojas), Potency (vīryam), Mass (piṇḍaḥ), Consciousness (saṁvid) and (ca) Body (śarīrakam) of the Supreme Lord (parama-īśasya)||4||


तथात्वेन समस्तानि भावजातानि पश्यतः।
ध्वस्तशङ्कासमूहस्य यागस्तादृश एव सः॥५॥

Tathātvena samastāni bhāvajātāni paśyataḥ|
Dhvastaśaṅkāsamūhasya yāgastādṛśa eva saḥ||5||

The sacrifice (yāgaḥ... saḥ) of the one whose multitude of doubts has been eliminated (dhvasta-śaṅkā-samūhasya) because he sees (paśyataḥ) all the things (samastāni bhāva-jātāni) like that --viz. as the essence of the expansion of the Lord and His own Power-- (tathātvena) (is) of that kind (tādṛśaḥ) indeed (eva)||5||


तादृग्रूपनिरूढ्यर्थं मनोवाक्कायवर्त्मना।
यद्यत्समाचरेद्वीरः कुलयागः स स स्मृतः॥६॥

Tādṛgrūpanirūḍhyarthaṁ manovākkāyavartmanā|
Yadyatsamācaredvīraḥ kulayāgaḥ sa sa smṛtaḥ||6||

Whatever (yad yad) a hero (vīraḥ) performs/practices (samācaret) through mind, speech/word and body (manas-vāk-kāya-vartmanā) to attain such a confirmation --i.e. that all the things are essentially the expansion of the Lord and His Power-- (tādṛgrūpa-nirūḍhi-artham) is called (saḥ saḥ smṛtaḥ) the Kula sacrifice (kula-yāgaḥ)||6||


बहिः शक्तौ यामले च देहे प्राणपथे मतौ।
इति षोढा कुलेज्या स्यात्प्रतिभेदं विभेदिनी॥७॥

Bahiḥ śaktau yāmale ca dehe prāṇapathe matau|
Iti ṣoḍhā kulejyā syātpratibhedaṁ vibhedinī||7||

The Kula sacrifice (kula-ijyā) is (syāt) sixfold (ṣoḍhā): '(1) External (bahis) (or based) (2) on Śakti (śaktau), (3) on the pair (yāmale ca), (4) on the body (dehe), (5) on the path of the vital energy --viz. on the middle subtle channel, i.e. on Suṣumnā-- (prāṇa-pathe) (or) (6) on the intelligence --viz. on the intellect-- (matau iti)'. (And) it (also) has (multiple) subvarieties (pratibhedam vibhedinī)||7||


स्नानमण्डलकुण्डादि षोढान्यासादि यन्न तत्।
किञ्चिदत्रोपयुज्येत कृतं वा खण्डनाय नो॥८॥

Snānamaṇḍalakuṇḍādi ṣoḍhānyāsādi yanna tat|
Kiñcidatropayujyeta kṛtaṁ vā khaṇḍanāya no||8||

That (ritual) (tad) which (yad) (consists of) bath, maṇḍala, fire pit, the sixfold nyāsa --i.e. the six acts of placing one's own hands on different parts of body while repeating mantra-s--, etc. (snāna-maṇḍala-kuṇḍa-ādi ṣoḍhā-nyāsa-ādi), is of no use (na... kiñcid upayujyeta) here (atra), but if (vā) it is done (kṛtam), there is no harm in that (khaṇḍanāya no)||8||


षण्मण्डलविनिर्मुक्तं सर्वावरणवर्जितम्।
ज्ञानज्ञेयमयं कौलं प्रोक्तं त्रैशिरसे मते॥९॥

Ṣaṇmaṇḍalavinirmuktaṁ sarvāvaraṇavarjitam|
Jñānajñeyamayaṁ kaulaṁ proktaṁ traiśirase mate||9||

In Triśirobhairavatantra (traiśirase mate), the Kula sacrifice (kaulam) is said to be (proktam) based on knowledge and knowable (jñāna-jñeya-mayaṁ), (and) devoid of the six maṇḍala-s and all the enclosures/coverings (ṣaṭ-maṇḍala-vinirmuktam sarva-āvaraṇa-varjitam)||9||


अत्र यागे च यद्द्रव्यं निषिद्धं शास्त्रसन्ततौ।
तदेव योजयेद्धीमान्वामामृतपरिप्लुतम्॥१०॥

Atra yāge ca yaddravyaṁ niṣiddhaṁ śāstrasantatau|
Tadeva yojayeddhīmānvāmāmṛtapariplutam||10||

In this sacrifice (atra yāge ca), the wise man (dhīmān) should use (yojayet) that (tad eva) substance (dravyam) which (yad), being immersed in the nectar of the left-handed path (vāma-amṛta-pariplutam), (is) forbidden (niṣiddham) in the series of scriptures (śāstra-santatau)||10||

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 Stanzas 11 to 20

श्रीब्रह्मयामलेऽप्युक्तं सुरा शिवरसो बहिः।
तां विना भुक्तिमुक्ती नो पिष्टक्षौद्रगुडैस्तु सा॥११॥
स्त्रीनपुंसकपुंरूपा तु पूर्वापरभोगदा।
द्राक्षोत्थं तु परं तेजो भैरवं कल्पनोज्झितम्॥१२॥
एतत्स्वयं रसः शुद्धः प्रकाशानन्दचिन्मयः।
देवतानां प्रियं नित्यं तस्मादेतत्पिवेत्सदा॥१३॥

Śrībrahmayāmale'pyuktaṁ surā śivaraso bahiḥ|
Tāṁ vinā bhuktimuktī no piṣṭakṣaudraguḍaistu sā||11||
Strīnapuṁsakapuṁrūpā tu pūrvāparabhogadā|
Drākṣotthaṁ tu paraṁ tejo bhairavaṁ kalpanojjhitam||12||
Etatsvayaṁ rasaḥ śuddhaḥ prakāśānandacinmayaḥ|
Devatānāṁ priyaṁ nityaṁ tasmādetatpivetsadā||13||

It is also said (api uktam) in venerable Brahmayāmalatantra (śrī-brahmayāmale) that the liquor (surā) (is) the sap of Śiva (śiva-rasaḥ). Without (vinā) it (tām), there is externally neither worldly enjoyment nor Liberation (bahis bhukti-muktī no). It (sā) (is elaborated) from flour, honey and molasses (piṣṭa-kṣaudra-guḍaiḥ tu).

It has certainly a feminine form, a neuter form and a masculine form (strī-napuṁsaka-pum-rūpā tu) (and) gives a prior and subsequent enjoyment (pūrva-apara-bhoga-dā). But (tu) (the liquor) coming from the grapes --viz. wine-- (drākṣā-uttham) (is) supreme (param) splendor (tejas), (is) Bhairava (bhairavam) (and) free from the forms --i.e. free from the feminine, neuter and masculine forms-- (kalpanā-ujjhitam).

This (wine) (etad) (is) itself (svayam) the sap (rasaḥ). (It is) pure (śuddhaḥ) (and) consisting of light, bliss and consciousness (prakāśa-ānanda-cit-mayaḥ). (It is also) perpetually (nityam) dear (priyam) to the deities (devatānām). Therefore (tasmāt), (a wise man) should always drink it (etad pivet sadā)||11-13||


श्रीमत्क्रमरहस्ये च न्यरूपि परमेशिना।
अर्घपात्रं यागधाम दीप इत्युच्यते त्रयम्॥१४॥

रहस्यं कौलिके यागे तत्रार्घः शक्तिसङ्गमात्।
भूवस्त्रकायपीठाख्यं धाम चोत्कर्षभाक्क्रमात्॥१५॥

दीपा घृतोत्था गावो हि भूचर्यो देवताः स्मृताः।
इति ज्ञात्वा त्रयेऽमुष्मिन्यत्नवान्कौलिको भवेत्॥१६॥

Śrīmatkramarahasye ca nyarūpi parameśinā|
Arghapātraṁ yāgadhāma dīpa ityucyate trayam||14||
Rahasyaṁ kaulike yāge tatrārghaḥ śaktisaṅgamāt|
Bhūvastrakāyapīṭhākhyaṁ dhāma cotkarṣabhākkramāt||15||
Dīpā ghṛtotthā gāvo hi bhūcaryo devatāḥ smṛtāḥ|
Iti jñātvā traye'muṣminyatnavānkauliko bhavet||16||

In venerable Kramarahasya (śrīmat-kramarahasye ca), (this topic) has been ascertained (nyarūpi) by the Supreme Lord (parama-īśinā). (There,) it is said (ucyate) that the threefold (trayam) mystery (rahasyam) in the Kula sacrifice (kaulike yāge) (is as follows): 'The vessel (arghapātram), the place of sacrifice (yāga-dhāma) (and) the lamp (dīpaḥ iti)'.

Of those (tatra), the vessel (arghaḥ) (comes) from a meeting with Śakti (śakti-saṅgamāt). The place (of sacrifice) (dhāma) is called the earth, the cloth and the skull --lit. the seat of the body-- (bhū-vastra-kāyapīṭha-ākhyam), and (ca) (each of them) is progressively placed over the other (utkarṣabhāk kramāt).

The lamps (dīpāḥ) arise from clarified butter (ghṛta-utthāḥ). The cows (gāvaḥ) are indeed called (hi... smṛtāḥ) deities (devatāḥ) who move on the earth (bhū-caryaḥ). Knowing (jñātvā) in this way (iti), the follower of Kula (kaulikaḥ) should be (bhavet) careful (yatnavān) regarding those three (things) (traye amuṣmin)||14-16||


तेनार्घपात्रप्राधान्यं ज्ञात्वा द्रव्याणि शम्भुना।
यान्युक्तान्यविशङ्कोऽत्र भवेच्छङ्का हि दूषिका॥१७॥

Tenārghapātraprādhānyaṁ jñātvā dravyāṇi śambhunā|
Yānyuktānyaviśaṅko'tra bhavecchaṅkā hi dūṣikā||17||

Therefore (tena), knowing (jñātvā) the prevalence/supremacy of the vessel (arghapātra-prādhānyam), he should be (bhavet) here (atra) free from doubts (aviśaṅkaḥ) with reference to the substances (dravyāṇi) which (yāni) have been mentioned (uktāni) by Śambhu (śambhunā), because (hi) doubt (śaṅkā) (is) an impurity (dūṣikā)||17||


यागौको गन्धधूपाढ्यं प्रविश्य प्रागुदङ्मुखः।
परया वाऽथ मालिन्या विलोमाच्चानुलोमतः॥१८॥

दाहाप्यायमयीं शुद्धिं दीप्तसौम्यविभेदतः।
क्रमेण कुर्यादथवा मातृसद्भावमन्त्रतः॥१९॥

Yāgauko gandhadhūpāḍhyaṁ praviśya prāgudaṅmukhaḥ|
Parayā vā'tha mālinyā vilomāccānulomataḥ||18||
Dāhāpyāyamayīṁ śuddhiṁ dīptasaumyavibhedataḥ|
Krameṇa kuryādathavā mātṛsadbhāvamantrataḥ||19||

After entering (praviśya) the sacrifice hall --lit. the house of sacrifice-- (yāga-okas) —which is rich in fragrances and incense (gandha-dhūpa-āḍhyam)—, (the follower of Kula), facing north-east (prāgudak-mukhaḥ), should, in regular order, perform (krameṇa kuryāt) the cleansing/purification (śuddhim) —which consists of heat and growth (dāha-āpyāya-mayīm) according to the division of hot and cool (dīpta-saumya-vibhedataḥ)— by means of Parā (parayā) or (vā atha) Mālinī (mālinyā) in the regular order (anulomataḥ) (and) in the reverse order (vilomāt). Or else (athavā) (he might perform this cleansing/purification) through the Mātṛsadbhāva mantra (mātṛ-sadbhāva-mantrataḥ)||18-19||


दीक्षां चेत्प्रचिकीर्षुस्तच्छोध्याध्वन्यासकल्पनम्।
ततः संशोध्यवस्तूनि शक्त्यैवामृततां नयेत्॥२०॥

Dīkṣāṁ cetpracikīrṣustacchodhyādhvanyāsakalpanam|
Tataḥ saṁśodhyavastūni śaktyaivāmṛtatāṁ nayet||20||

If (ced) (the follower of Kula) is desirous of performing (pracikīrṣuḥ) an initiation (dīkṣām), he should (mentally) carry out --lit. (there must be) a carrying out of-- nyāsa on that course to be purified (tad-śodhya-adhva-nyāsa-kalpanam). After that (tatas), he should cause the things to be purified to become immortal (saṁśodhya-vastūni... amṛtatām nayet) by Śakti alone (śaktyā eva)||20||

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 Stanzas 21 to 34

परासम्पुटगा यद्वा मातृसम्पुटगाप्यथो।
केवला मालिनी यद्वा ताः समस्तेषु कर्मसु॥२१॥

Parāsampuṭagā yadvā mātṛsampuṭagāpyatho|
Kevalā mālinī yadvā tāḥ samasteṣu karmasu||21||

Mālinī (mālinī) enclosed by Parā (parā-sampuṭagā yadvā), or --lit. and also-- (api atho) enclosed by Mātṛsadbhāva (mātṛ-sampuṭagā), or (yadvā) alone (kevalā)... those (tāḥ) (are the ways in which Mālinī is to be used) in all the rituals (samasteṣu karmasu)||21||


नन्दहेतुफलैर्द्रव्यैरर्घपात्रं प्रपूरयेत्।
तत्रोक्तमन्त्रतादात्म्याद्भैरवात्मत्वमानयेत्॥२२॥

Nandahetuphalairdravyairarghapātraṁ prapūrayet|
Tatroktamantratādātmyādbhairavātmatvamānayet||22||

He should fill (prapūrayet) the vessel (arghapātram) with substances (dravyaiḥ) which are motives and fruits of bliss (nanda-hetu-phalaiḥ). There (tatra), through unity with the mantra-s which have been mentioned (ukta-mantra-tādātmyāt), he should bring (himself) (ānayet) to the State of the Self of Bhairava (bhairava-ātmatvam)||22||


तेन निर्भरमात्मानं बहिश्चक्रानुचक्रगम्।
विप्रुड्भिरूर्ध्वाधरयोरन्तः पीत्या च तर्पयेत्॥२३॥

Tena nirbharamātmānaṁ bahiścakrānucakragam|
Vipruḍbhirūrdhvādharayorantaḥ pītyā ca tarpayet||23||

On that account (tena), (the follower of Kula) should please (tarpayet) (in two ways) the Full (nirbharam) Self (ātmānam) who resides in the primary and subordinate circles (of goddesses) (cakra-anucakragam): (1) Externally (bahis), by (sprinkling) drops (vipruḍbhiḥ) up and down (ūrdhva-adharayoḥ), (and) (2) internally (antar), by drinking (that which is in the vessel) (pītyā)||23||


तथा पूर्णस्वरश्म्योघः प्रोच्छलद्वृत्तितावशात्।
बहिस्तादृशमात्मानं दिदृक्षुर्बहिरर्चयेत्॥२४॥

Tathā pūrṇasvaraśmyoghaḥ procchaladvṛttitāvaśāt|
Bahistādṛśamātmānaṁ didṛkṣurbahirarcayet||24||

So (tathā), he should worship (arcayet) externally (bahis) whose stream of his own rays is full (pūrṇa-sva-raśmi-oghaḥ) (and) who, due to a springing tendency to activity (procchalat-vṛttitā-vaśāt), desires to see (didṛkṣuḥ) such a Self (tādṛśam ātmānam) outside (bahis)||24||


अर्काङ्गुलेऽथ तद्द्वित्रिगुणे रक्तपटे शुभे।
व्योम्नि सिन्दूरसुभगे राजवर्त्तभृतेऽथवा॥२५॥
नारिकेलात्मके काद्ये मद्यपूर्णेऽथ भाजने।
यद्वा समुदिते रूपे मण्डलस्थे च तदृशि॥२६॥

यागं कुर्वीत मतिमांस्तत्रायं क्रम उच्यते।
दिश्युदीच्यां रुद्रकोणाद्वायव्यन्तं गणेश्वरम्॥२७॥

वटुकं त्रीन्गुरून्सिद्धान्योगिनीः पीठमर्चयेत्।
प्राच्यां दिशि गणेशाध आरभ्याभ्यर्चयेत्ततः॥२८॥

सिद्धचक्रं दिक्चतुष्के गणेशाधस्तनान्तकम्।
खगेन्द्रः सहविज्जाम्ब इल्लाईअम्बया सह॥२९॥

वक्तष्टिर्विमलोऽनन्तमेखलाम्बायुतः पुरा।
शक्त्या मङ्गलया कूर्म इल्लाईअम्बया सह॥३०॥

जैत्रो याम्ये ह्यविजितस्तथा सानन्दमेखलः।
काममङ्गलया मेषः कुल्लाईअम्बया सह॥३१॥

विन्ध्योऽजितोऽप्यजरया सह मेखलया परे।
मच्छन्दः कुङ्कुणाम्बा च षड्युग्मं साधिकारकम्॥३२॥

सौम्ये मरुत्त ईशान्तं द्वितीया पङ्क्तिरीदृशी।
अमरवरदेवचित्रालिविन्ध्यगुडिका इति क्रमात्षडमी॥३३॥

सिल्लाई एरुणया तथा कुमारी च बोधाई।
समहालच्छी चापरमेखलया शक्तयः षडिमाः॥३४॥

Arkāṅgule'tha taddvitriguṇe raktapaṭe śubhe|
Vyomni sindūrasubhage rājavarttabhṛte'thavā||25||
Nārikelātmake kādye madyapūrṇe'tha bhājane|
Yadvā samudite rūpe maṇḍalasthe ca tadṛśi||26||
Yāgaṁ kurvīta matimāṁstatrāyaṁ krama ucyate|
Diśyudīcyāṁ rudrakoṇādvāyavyantaṁ gaṇeśvaram||27||
Vaṭukaṁ trīngurūnsiddhānyoginīḥ pīṭhamarcayet|
Prācyāṁ diśi gaṇeśādha ārabhyābhyarcayettataḥ||28||
Siddhacakraṁ dikcatuṣke gaṇeśādhastanāntakam|
Khagendraḥ sahavijjāmba illāīambayā saha||29||
Vaktaṣṭirvimalo'nantamekhalāmbāyutaḥ purā|
Śaktyā maṅgalayā kūrma illāīambayā saha||30||
Jaitro yāmye hyavijitastathā sānandamekhalaḥ|
Kāmamaṅgalayā meṣaḥ kullāīambayā saha||31||
Vindhyo'jito'pyajarayā saha mekhalayā pare|
Macchandaḥ kuṅkuṇāmbā ca ṣaḍyugmaṁ sādhikārakam||32||
Saumye marutta īśāntaṁ dvitīyā paṅktirīdṛśī|
Amaravaradevacitrālivindhyaguḍikā iti kramātṣaḍamī||33||
Sillāī eruṇayā tathā kumārī ca bodhāī|
Samahālacchī cāparamekhalayā śaktayaḥ ṣaḍimāḥ||34||

Now (atha), on a splendid red cloth which is twelve-fingers wide (or even) twice or thrice larger (arka-aṅgule... tad-dvi-tri-guṇe rakta-paṭe śubhe), on a ground whose color is a beautiful vermilion or which is furnished with lapis lazuli (vyomni sindūra-subhage rājavartta-bhṛte athavā); then (atha), in a receptacle —which could be a coconut or a skull— filled with wine (nārikela-ātmake kādye madya-pūrṇe atha bhājane); or else --to express it more clearly-- (yad vā), on the assemblage --lit. on the assembled form-- (samudite rūpe) that is on the maṇḍala (maṇḍala-sthe ca)... the wise man (matimān) should perform (kurvīta) the sacrifice (yāgam) there (tatra) —on such (an arrangement of things) (tadṛśi)—.

This (ayam) method (kramaḥ) is described (ucyate) (in the following manner:) On the northern side (diśi udīcyām), from the Rudra's corner --i.e. from the northeast-- (rudrakoṇāt) to the northwest (vāyavī-antam), (the wise man who is a follower of Kula) should worship (arcayet) Gaṇeśa (gaṇa-īśvaram), Vaṭuka (vaṭukam), the three Guru-s (trīn gurūn), the Siddha-s (siddhān), the Yoginī-s (yoginīḥ) (and) the Seat (pīṭham).

On the eastern side (prācyām diśi), beginning (ārabhya) from beneath Gaṇeśa (gaṇeśa-adhas), he should then worship (abhyarcayet tatas) the group of Siddha-s (siddha-cakram) at the four cardinal points (dik-catuṣke), ending in beneath Gaṇeśa (gaṇeśa-adhastana-antakam).

In the east (purā) (lie) Khagendra (khagendraḥ), Sahavijjāmba (sahavijjāmbaḥ), together with (saha) Illāīambā (illāīambayā), (as well as) Vaktaṣṭi (vaktaṣṭiḥ) (and) Vimala (vimalaḥ), accompanied by Anantamekhalāmbā (anantamekhalāmbā-yutaḥ).

In the south (yāmye hi) (lie) Kūrma (kūrmaḥ) along with Maṅgalā Śakti (śaktyā maṅgalayā), (and) Jaitra (jaitraḥ) together with (saha) Illāīambā (illāīambayā) as well as (tathā) Avijita (avijitaḥ) accompanied by Ānandamekhala (sa-ānandamekhalaḥ).

In the west (pare) (lie) Meṣa (meṣaḥ) with Kāmamaṅgalā (kāmamaṅgalayā), Vindhya (vindhyaḥ) together with (saha) Kullāīambā (kullāīambayā), and also (api) Ajita (ajitaḥ) with ever-young Mekhalā (ajarayā saha mekhalayā).

In the north (saumye) (lie) Macchanda (macchandaḥ), Kuṅkuṇāmbā (kuṅkuṇāmbā) and (ca) six pairs (ṣaṭ-yugmam) of Qualified Ones (sa-adhikārakam). From northwest (maruttaḥ) to northeast (īśa-antam), (there is also) a second (dvitīyā) group of such (Guru-s) (paṅktiḥ īdṛśī). Those (amī) six (Guru-s) (ṣaṭ) (are), in due order (kramāt), (as follows:) 'Amara, Varadeva, Citra, Āli, Vindhya and Guḍika (amara-varadeva-citra-āli-vindhya-guḍikāḥ iti)'.

Those (imāḥ) six (ṣaṭ) śakti-s (śaktayaḥ) (are the following:) Sillāī (sillāī) with Eruṇā (eruṇayā), as well as (tathā) Kumārī (kumārī) and (ca) Bodhāī (bodhāī), together with Mahālacchī (sa-mahālacchī) and (ca) Aparamekhalā (aparamekhalayā)||25-34||

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 Stanzas 35 to 40

एते हि साधिकाराः पूज्या येषामियं बहुविभेदा।
सन्ततिरनवच्छिन्ना चित्रा शिष्यप्रशिष्यमयी॥३५॥

Ete hi sādhikārāḥ pūjyā yeṣāmiyaṁ bahuvibhedā|
Santatiranavacchinnā citrā śiṣyapraśiṣyamayī||35||

These (ete hi) Qualified Ones (sa-adhikārāḥ) are to be honored (pūjyāḥ) to whom (does belong) (yeṣām) this (iyam) manifold (bahuvibhedā) lineage (santatiḥ) which is uninterrupted (anavacchinnā), varied (citrā) (and) constituted by disciples and disciples of disciples (śiṣya-praśiṣya-mayī)||35||


आनन्दावलिबोधिप्रभुपादान्ताथ योगिशब्दान्ता।
एता ओवल्ल्यः स्युर्मुद्राषट्कं क्रमात्त्वेतत्॥३६॥

दक्षाङ्गुष्ठादिकनिष्ठिकान्तमथ सा कनीयसी वामात्।
द्विदशान्तोर्ध्वगकुण्डलिबैन्दवहृन्नाभिकन्दमिति छुम्माः॥३७॥

शवराडबिल्लपट्टिल्लाः करबिल्लाम्बिशरबिल्लाः।
अडबीडोम्बीदक्षिणबिल्लाः कुम्भारिकाक्षराख्या च॥३८॥

देवीकोट्टकुलाद्रित्रिपुरीकामाख्यमट्टहासश्च।
दक्षिणपीठं चैतत्षट्कं घरपल्लिपीठगं क्रमशः॥३९॥

Ānandāvalibodhiprabhupādāntātha yogiśabdāntā|
Etā ovallyaḥ syurmudrāṣaṭkaṃ kramāttvetat||36||
Dakṣāṅguṣṭhādikaniṣṭhikāntamatha sā kanīyasī vāmāt|
Dvidaśāntordhvagakuṇḍalibaindavahṛnnābhikandamiti chummāḥ||37||
Śavarāḍabillapaṭṭillāḥ karabillāmbiśarabillāḥ|
Aḍabīḍombīdakṣiṇabillāḥ kumbhārikākṣarākhyā ca||38||
Devīkoṭṭakulādritripurīkāmākhyamaṭṭahāsaśca|
Dakṣiṇapīṭhaṃ caitatṣaṭkaṃ gharapallipīṭhagaṃ kramaśaḥ||39||

(In such a lineage, the name of those disciples and disciples of disciples) ends in 'ānanda', 'āvali', 'bodhi', 'prabhu', 'pāda' as well as in the word 'yogī' (ānanda-āvali-bodhi-prabhu-pāda-antā atha yogi-śabda-antā). These (etāḥ) traditions (ovallyaḥ) are (syuḥ) (so). (There is) a group of six mudrā-s or seals (mudrā-ṣaṭkam). It (etad) begins, in sequence, from the right thumb, and ends in the right little finger (kramāt tu... dakṣa-aṅguṣṭha-ādi-kaniṣṭhikā-antam) as well as (atha) in the left little finger (sā kanīyasī vāmāt).

The secret places (chummāḥ) (are), in sequence (kramāt): 'Dvādaśānta, Ūrdhvakuṇḍalinī, Baindava --the place between the eyebrows--, heart, navel and Kanda --the bulb which is the origin of all the channels in the subtle body-- (dvidaśānta-ūrdhvagakuṇḍali-baindava-hṛd-nābhi-kandam iti)'.

This (etad) (is) the set of six (ṣaṭkam) houses --i.e. the residences of the plenipotentiary princes--, (six) small cottages --viz. the places for begging-- and (six) seats (ghara-palli-pīṭha-gam) in due order (kramaśaḥ): Śavara, Aḍabilla, Paṭṭilla, Karabilla, Ambibilla, Śarabilla (śavara-aḍabilla-paṭṭillāḥ karabilla-ambi-śarabillāḥ) --the six houses--; Aḍabī, Ḍombī, Dakṣiṇa, Billa, Kumbhārikā, and the one called Akṣara (aḍabī-ḍombī-dakṣiṇa-billāḥ kumbhārikā-akṣara-ākhyā ca) --the six small cottages--; Devīkoṭṭa, Kulādri, Tripurī, the one called Kāma, Aṭṭahāsa and Dakṣiṇapīṭha (devīkoṭṭa-kulādri-tripurī-kāma-ākhyam aṭṭahāsaḥ ca dakṣiṇapīṭham ca) --the six seats--||36-39||


इति सङ्केताभिज्ञो भ्रमते पीठेषु यदि स सिद्धीप्सुः।
अचिराल्लभते तत्तत्प्राप्यं यद्योगिनीवदनात्॥४०॥

Iti saṅketābhijño bhramate pīṭheṣu yadi sa siddhīpsuḥ|
Acirāllabhate tattatprāpyaṁ yadyoginīvadanāt||40||

Thus (iti), if (yadi) the one who is conversant with (such) conventions (saṅketa-abhijñaḥ... saḥ) wanders around (bhramate) pīṭha-s or seats (pīṭheṣu), desirous of getting supernatural powers (siddhi-īpsuḥ), he quickly obtains (acirāt labhate) whatever (tad tad... yad) is to be gotten (prāpyam) from the mouth of the Yoginī-s (yoginī-vadanāt)||40||

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 Stanzas 41 to 50

भट्टेन्द्रवल्कलाहीन्द्रगजेन्द्राः समहीधराः।
ऊर्ध्वरेतस एते षडधिकारपदोज्झिताः॥४१॥

Bhaṭṭendravalkalāhīndragajendrāḥ samahīdharāḥ|
Ūrdhvaretasa ete ṣaḍadhikārapadojjhitāḥ||41||

Bhaṭṭa, Indra, Valkala, Ahīndra, Gajendra, along with Mahīdhara (bhaṭṭa-indra-valkala-ahīndra-gajendrāḥ sa-mahīdharāḥ), these ones (ete) being ūrdhvaretasas --the ones who keep their semen moving spontaneously upward-- (ūrdhvaretasaḥ), are not included in the state of the six Qualified Ones (ṣaṭ-adhikāra-pada-ujjhitāḥ)||41||


अधिकारो हि वीर्यस्य प्रसरः कुलवर्त्मनि।
तदप्रसरयोगेन ते प्रोक्ता ऊर्ध्वरेतसः॥४२॥

Adhikāro hi vīryasya prasaraḥ kulavartmani|
Tadaprasarayogena te proktā ūrdhvaretasaḥ||42||

(In the case of) the one who is qualified (adhikāraḥ hi), (there is) an expansion (prasaraḥ) of semen (vīryasya) on the Kula path (kula-vartmani). (However,) they --the ones who are not qualified-- (te), on account of (their) non-expansion of it --of semen-- (tad-aprasara-yogena), are called (proktāḥ) ūrdhvaretasas --the ones who keep their semen moving spontaneously upward-- (ūrdhvaretasaḥ)||42||


अन्याश्च गुरुतत्पत्न्यः श्रीमत्कालीकुलोदिताः।
अनात्तदेहाः क्रीडन्ति तैस्तैर्देहैरशङ्किताः॥४३॥

प्रबोधिततथेच्छाकैस्तज्जे कौलं प्रकाशते।
तथारूपतया तत्र गुरुत्वं परिभाषितम्॥४४॥

ते विशेषान्न सम्पूज्याः स्मर्तव्या एव केवलम्।
ततोऽभ्यन्तरतो वायुवह्न्योर्मातृकया सह॥४५॥
मालिनी क्रमशः पूज्या ततोऽन्तर्मन्त्रचक्रकम्।
मन्त्रसिद्धप्राणसंवित्करणात्मनि या कुले॥४६॥

चक्रात्मके चितिः प्रभ्वी प्रोक्ता सेह कुलेश्वरी।
सा मध्ये श्रीपरा देवी मातृसद्भावरूपिणी॥४७॥

पूज्याथ तत्समारोपादपराथ परापरा।
एकवीरा च सा पूज्या यदिवा सकुलेश्वरा॥४८॥

Anyāśca gurutatpatnyaḥ śrīmatkālīkuloditāḥ|
Anāttadehāḥ krīḍanti taistairdehairaśaṅkitāḥ||43||
Prabodhitatathecchākaistajje kaulaṁ prakāśate|
Tathārūpatayā tatra gurutvaṁ paribhāṣitam||44||
Te viśeṣānna sampūjyāḥ smartavyā eva kevalam|
Tato'bhyantarato vāyuvahnyormātṛkayā saha||45||
Mālinī kramaśaḥ pūjyā tato'ntarmantracakrakam|
Mantrasiddhaprāṇasaṁvitkaraṇātmani yā kule||46||
Cakrātmake citiḥ prabhvī proktā seha kuleśvarī|
Sā madhye śrīparā devī mātṛsadbhāvarūpiṇī||47||
Pūjyātha tatsamāropādaparātha parāparā|
Ekavīrā ca sā pūjyā yadivā sakuleśvarā||48||

And (ca) other (anyāḥ) Guru-s and their wives (guru-tad-patnyaḥ) are mentioned in venerable Kālīkula (śrīmat-kālīkula-uditāḥ). (These) bodiless ones (an-ātta-dehāḥ) fearlessly (aśaṅkitāḥ) play (krīḍanti) with various bodies (taiḥ taiḥ dehaiḥ) which are desirous (to remain) in the sphere of a play (leading to) a (spiritual) awakening --lit. in the sphere of an awakened play-- (prabodhitatathā-icchākaiḥ). The Kula-related (Knowledge) (kaulam) shines forth (prakāśate) in the one who springs from that --from such a conjunction-- (tad-je). Having such a nature (tathā-rūpatayā), Guruhood (gurutvam) (is) established/stated (paribhāṣitam) about them --lit. there-- (tatra) --viz. they are Guru-s--.

They --such Guru-s and their wives-- (te) are not to be (na) particularly (viśeṣāt) honored (sampūjyāḥ) (but rather) they must only be remembered (smartavyāḥ eva kevalam). Afterward (tatas), Mālinī (mālinī) is to be worshiped (pūjyā) in due order (kramaśas), together with (saha) Mātṛkā (mātṛkayā), between (abhyantaratas) northwest and southeast --Vāyu and Vahni (the gods of air and fire) are the regents of those quarters-- (vāyu-vahnyoḥ). Next (tatas), the group of mantra-s (mantra-cakrakam) (is to be worshiped) inside --i.e. at the center-- (antar).

She (sā), Consciousness (citiḥ), (is) here (iha) the Mistress of Kula (kula-īśvarī) who (yā) has been called (proktā) Prabhvī (prabhvī) (and who resides) in Kula (kule), which --i.e. Kula-- consists of a wheel (cakra-ātmake) constituted by mantra-s, Siddha-s, vital energy and the instruments of intelligence (mantra-siddha-prāṇa-saṁvid-karaṇa-ātmani).

She (sā) (primordially resides) at the center (madhye) as the venerable Goddess Parā (śrī-parā devī) whose form or nature is Mātṛsadbhāva (mātṛsadbhāva-rūpiṇī). Next (atha), She has to be worshiped (pūjyā), through Her transference (tad-samāropāt), as Aparā (aparā), and then (atha) as Parāparā (parā-aparā). And (ca) She (sā) is to be worshiped (pūjyā) as a single Heroine (eka-vīrā), or else (yadi vā) along with the Lord of Kula (sa-kula-īśvarā)||43-48||


प्रसरेच्छक्तिरुच्छूना सोल्लासो भैरवः पुनः।
सङ्घट्टानन्दविश्रान्त्या युग्ममित्थं प्रपूजयेत्॥४९॥

महाप्रकाशरूपायाः संविदो विस्फुलिङ्गवत्।
यो रश्म्योघस्तमेवात्र पूजयेद्देवतागणम्॥५०॥

Prasarecchaktirucchūnā sollāso bhairavaḥ punaḥ|
Saṅghaṭṭānandaviśrāntyā yugmamitthaṁ prapūjayet||49||
Mahāprakāśarūpāyāḥ saṁvido visphuliṅgavat|
Yo raśmyoghastamevātra pūjayeddevatāgaṇam||50||

(On the one hand,) the swollen (ucchūnā) Power (śaktiḥ) flows forth (prasaret), (and) on the other hand (punar), Bhairava (bhairavaḥ) is rejoicing (sollāsaḥ). By resting in the Bliss of (their) Union (saṅghaṭṭa-ānanda-viśrāntyā), (the follower of Kula who is also Bliss) honors (prapūjayet) the Pair --viz. Bhairava and His Power-- (yugmam) in this way (ittham).

He should here worship (atra pūjayet), (in the form of) the multitude of deities (devatā-gaṇam), the Stream of rays (raśmi-oghaḥ tam eva) of Consciousness whose form is a Great Light (mahā-prakāśa-rūpāyāḥ saṁvidaḥ), which --i.e. the Stream of rays-- is like sparks of fire (visphuliṅga-vat)||49-50||

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 Stanzas 51 to 63

अन्तर्द्वादशकं पूज्यं ततोऽष्टाष्टाकमेव च।
चतुष्कं वा यथेच्छं वा का सङ्ख्या किल रश्मिषु॥५१॥

Antardvādaśakaṁ pūjyaṁ tato'ṣṭāṣṭākameva ca|
Catuṣkaṁ vā yathecchaṁ vā kā saṅkhyā kila raśmiṣu||51||

Inside --in the center-- (antar), the group of twelve (dvādaśakam) is to be worshiped (pūjyam). After that (tatas), (he should worship) the group of sixty-four (aṣṭa-aṣṭākam eva ca) or (vā) the group of four (catuṣkam) or (vā) as he wishes --lit. according to wish-- (yathā-iccham). What (kā) is the number (saṅkhyā) indeed (kila) with reference to the rays of light (raśmiṣu)?||51||


माहेशी वैरिञ्ची कौमारी वैष्णवी चतुर्दिक्कम्।
ऐन्द्री याम्या मुण्डा योगेशीरीशतस्तु कोणेषु॥५२॥

पवनान्तमघोरादिकमष्टकमस्मिन्नथाष्टके क्रमशः।
सङ्घट्टानन्ददृशा सम्पूज्यं यामलीभूतम्॥५३॥

अष्टाष्टकेऽपि हि विधौ नानानामप्रपञ्चिते बहुधा।
विधिरेष एव विहितस्तत्सङ्ख्या दीपमाला स्यात्॥५४॥

Māheśī vairiñcī kaumārī vaiṣṇavī caturdikkam|
Aindrī yāmyā muṇḍā yogeśīrīśatastu koṇeṣu||52||
Pavanāntamaghorādikamaṣṭakamasminnathāṣṭake kramaśaḥ|
Saṅghaṭṭānandadṛśā sampūjyaṁ yāmalībhūtam||53||
Aṣṭāṣṭake'pi hi vidhau nānānāmaprapañcite bahudhā|
Vidhireṣa eva vihitastatsaṅkhyā dīpamālā syāt||54||

Māheśī, Vairiñcī, Kaumārī and Vaiṣṇavī (māheśī vairiñcī kaumārī vaiṣṇavī) reside in the four cardinal points (caturdikkam). Aindrī, Yāmyā, Muṇḍā and Yogeśī (aindrī yāmyā muṇḍā yogeśīḥ) (reside) in the corners (koṇeṣu) starting from the northeast (īśatas tu).

(This) group of eight (goddesses) (aṣṭakam) (also consists of eight gods) beginning with Aghora and ending in Pavana --or Pivana-- (pavana-antam aghora-ādikam). Next (atha), regarding this group of eight (goddesses and gods) (asmin... aṣṭake), it is to be gradually worshiped (kramaśas... sampūjyam) as consisting of (true) pairs --viz. as consisting of true couples-- (yāmalībhūtam) by perceiving the bliss of the union (of such gods and goddesses) (saṅghaṭṭa-ānanda-dṛśā).

This very (eṣaḥ eva) rite (vidhiḥ) is prescribed (vihitaḥ) with respect to the sixty-four (aṣṭa-aṣṭake api hi) —which are variously displayed in the rite under multiple names (vidhau nānā-nāma-prapañcite bahudhā)—. The row of lights (dīpa-mālā) should be (syāt) that number --i.e. sixty-four-- (tad-saṅkhyā)||52-54||


श्रीरत्नमालाशास्त्रे तु वर्णसङ्ख्याः प्रदीपकाः।
वर्णांश्च मुख्यपूज्याया विद्याया गणयेत्सुधीः॥५५॥

Śrīratnamālāśāstre tu varṇasaṅkhyāḥ pradīpakāḥ|
Varṇāṁśca mukhyapūjyāyā vidyāyā gaṇayetsudhīḥ||55||

But (tu) in venerable scripture Ratnamālā (śrī-ratnamālā-śāstre), (the number of) lamps (pradīpakāḥ) (is) the number of letters (varṇa-saṅkhyāḥ). The wise man (ca... sudhīḥ) counts (gaṇayet) the letters (varṇān) according to the Vidyā who is mainly worshiped (mukhya-pūjyāyāḥ vidyāyāḥ)||55||


पीठक्षेत्रादिभिः साकं कुर्याद्वा कुलपूजनम्।
यथा श्रीमाधवकुले परमेशेन भाषितम्॥५६॥

Pīṭhakṣetrādibhiḥ sākaṁ kuryādvā kulapūjanam|
Yathā śrīmādhavakule parameśena bhāṣitam||56||

Or (vā) he could perform (kuryāt) the worship of Kula (kula-pūjanam) together with (sākam) (visiting) seats, sacred places, etc. (pīṭha-kṣetra-ādibhiḥ), such as (yathā) it has been stated (bhāṣitam) by the Supreme Lord (parama-īśena) in venerable Mādhavakula (śrī-mādhavakule)||56||


सृष्टिसंस्थितिसंहारानामक्रमचतुष्टयम्।
पीठश्मशानसहितं पूजयेद्भोगमोक्षयोः॥५७॥

Sṛṣṭisaṁsthitisaṁhārānāmakramacatuṣṭayam|
Pīṭhaśmaśānasahitaṁ pūjayedbhogamokṣayoḥ||57||

To attain enjoyment and Liberation (bhoga-mokṣayoḥ), he should worship (pūjayet) the group of four in the Krama system —manifestation, maintenance, withdrawal and the unmentionable/unspeakable aspect— (sṛṣṭi-saṁsthiti-saṁhāra-anāma-krama-catuṣṭayam) and simultaneously visit --lit. along with-- seats and cemeteries (pīṭha-śmaśāna-sahitam)||57||


आत्मनो वाथवा शक्तेश्चक्रस्याथ स्मरेदिमम्।
न्यस्यत्वेन विधिं देहे पीठाख्ये पारमेश्वरम्॥५८॥

Ātmano vāthavā śakteścakrasyātha smaredimam|
Nyasyatvena vidhiṁ dehe pīṭhākhye pārameśvaram||58||

(This rite has to do with) the Self (ātmanaḥ) or (vā athavā) (with) the group of Śakti (śakteḥ cakrasya). Moreover (atha), he should remember (smaret) this ritual of the Supreme Lord (imam... vidhim... pārama-īśvaram) by placing (twenty-four pīṭha-s or seats) (nyasyatvena) on the body, which is called 'Seat' (dehe pīṭha-ākhye)||58||


अट्टहासं शिखास्थाने चरित्रं च करन्ध्रके।
श्रुत्योः कौलगिरिं नासारन्ध्रयोश्च जयन्तिकाम्॥५९॥

भ्रुवोरुज्जयिनीं वक्त्रे प्रयागं हृदये पुनः।
वाराणसीं स्कन्धयुगे श्रीपीठं विरजं गले॥६०॥

एडाभीमुदरे हालां नाभौ कन्दे तु गोश्रुतिम्।
उपस्थे मरुकोशं च नगरं पौण्ड्रवर्धनम्॥६१॥

एलापुरं पुरस्तीरं सक्थ्यूर्वोर्दक्षिणादितः।
कुड्याकेशीं च सोपानं मायापूक्षीरके तथा॥६२॥

जानुजङ्घे गुल्फयुग्मे त्वाम्रातनृपसद्मनी।
पादाधारे तु वैरिञ्चीं कालाग्न्यवधिधारिकाम्॥६३॥

Aṭṭahāsaṁ śikhāsthāne caritraṁ ca karandhrake|
Śrutyoḥ kaulagiriṁ nāsārandhrayośca jayantikām||59||
Bhruvorujjayinīṁ vaktre prayāgaṁ hṛdaye punaḥ|
Vārāṇasīṁ skandhayuge śrīpīṭhaṁ virajaṁ gale||60||
Eḍābhīmudare hālāṁ nābhau kande tu gośrutim|
Upasthe marukośaṁ ca nagaraṁ pauṇḍravardhanam||61||
Elāpuraṁ purastīraṁ sakthyūrvordakṣiṇāditaḥ|
Kuḍyākeśīṁ ca sopānaṁ māyāpūkṣīrake tathā||62||
Jānujaṅghe gulphayugme tvāmrātanṛpasadmanī|
Pādādhāre tu vairiñcīṁ kālāgnyavadhidhārikām||63||

(The exact placing of the twenty-four pīṭha-s or seats on his part is as follows:) (1) (He should place) Aṭṭahāsa (aṭṭahāsam) on the place of śikhā or tuft of hair (śikhā-sthāne), and (ca) (2) Caritra (caritram) on Brahmarandhra --the hole of Brahmā in the crown of the head-- (ka-randhrake); (3) Kaulagiri (kaulagirim) on the ears (śrutyoḥ) and (ca) (4) Jayantikā (jayantikām) on the nostrils (nāsā-randhrayoḥ); (5) Ujjayinī (ujjayinīm) on the eyebrows (bhruvoḥ) (and) (6) Prayāga (prayāgam) on the mouth (vaktre). Besides (punar), (7) (he should place) Vārāṇasī (vārāṇasīm) on the heart (hṛdaye); (8) Śrīpīṭha (śrīpīṭham) on both shoulders (skandha-yuge); (9) Viraja (virajam) on the throat (gale); (10) Eḍābhī (eḍābhīm) on the stomach (udare); (11) Hālā (hālām) on the navel (nābhau); (12) Gośruti (gośrutim) on the Kanda --i.e. on the bulb which is the origin of all the channels in the subtle body-- (kande tu); (13) Marukośa (marukośam) on the organ of generation (upasthe); (14-17) Nagara, Pauṇḍravardhana, Elāpura (and) Purastīra (nagaram pauṇḍravardhanam elāpuram purastīram) on the buttocks and thighs (sakthi-ūrvoḥ), starting with the right side (dakṣiṇa-āditaḥ); as well as (tathā) (18-21) Kuḍyākeśī, Sopāna, Māyāpū and Kṣīrakā (kuḍyākeśīm ca sopānam māyāpū-kṣīrake) on knees and shanks (jānu-jaṅghe); (22-23) Āmrāta and Nṛpasadmani (āmrāta-nṛpasadmanī) on both ankles (gulpha-yugme tu). Nevertheless (tu), (24) (he should place) Vairiñcī (vairiñcīm) on the soles --lit. on the supports of the feet-- (pāda-ādhāre) (as) the holder at the end of Kālāgni (kāla-agni-avadhi-dhārikām)||59-63||

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 Stanzas 64 to 77

नाहमस्मि न चान्योऽस्ति केवलाः शक्तयस्त्वहम्।
इत्येवंवासनां कुर्यात्सर्वदा स्मृतिमात्रतः॥६४॥

Nāhamasmi na cānyo'sti kevalāḥ śaktayastvaham|
Ityevaṁvāsanāṁ kuryātsarvadā smṛtimātrataḥ||64||

'Neither (na) I (aham) am (asmi) nor (na ca) another (anyaḥ) is (asti). I (aham) (am) powers (śaktayaḥ tu) that are alone --i.e. that are not connected with anything else--' (kevalāḥ). He should, by mere recollection, maintain (kuryāt... smṛti-mātrataḥ) such a tendency --i.e. such an attitude-- (evam-vāsanām) always (sarvadā)||64||


न तिथिर्न च नक्षत्रं नोपवासो विधीयते।
ग्राम्यधर्मरतः सिद्ध्येत्सर्वदा स्मरणेन हि॥६५॥

Na tithirna ca nakṣatraṁ nopavāso vidhīyate|
Grāmyadharmarataḥ siddhyetsarvadā smaraṇena hi||65||

No (na) lunar day (tithiḥ), no (na ca) lunar mansion (nakṣatram) (and) no (na) fasting (upavāsaḥ) are prescribed --lit. is prescribed-- (vidhīyate). The one who is delighting in (his own) mode of leading life --lit. delighting in (his) villager's duties-- (grāmyadharma-rataḥ) becomes successful (siddhyet) by constant remembrance (sarvadā smaraṇena) indeed (hi)||65||


मातङ्गकृष्णसौनिककार्मुकचार्मिकविकोषिधातुविभेदाः।
मात्स्यिकचाक्रिकदयितास्तेषां पत्न्यो नवात्र नवयागे॥६६॥

Mātaṅgakṛṣṇasaunikakārmukacārmikavikoṣidhātuvibhedāḥ|
Mātsyikacākrikadayitāsteṣāṁ patnyo navātra navayāge||66||

The husbands (belong to the following nine varieties:) '(1) A man of the lowest caste, (2) a black one, (3) a butcher, (4) an archer, (5) a saddler, (6) a distiller or vendor of spirituous liquors, (7) a bone-breaker, (8) a fisherman and (9) a potter' (mātaṅga-kṛṣṇa-saunika-kārmuka-cārmika-vikoṣi-dhātu-vibhedāḥ mātsyika-cākrika-dayitāḥ). Their (teṣām) wives (patnyaḥ) (are engaged) in the ninefold sacrifice (nava-yāge) in nine ways (navātra)||66||


सङ्गमवरुणाकुलगिर्यट्टहासजयन्तीचरित्रकाम्रककोट्टम्।
हैमपुरं नवमं स्यान्मध्ये तासां च चक्रिणी मुख्या॥६७॥

Saṅgamavaruṇākulagiryaṭṭahāsajayantīcaritrakāmrakakoṭṭam|
Haimapuraṁ navamaṁ syānmadhye tāsāṁ ca cakriṇī mukhyā||67||

(The pīṭha-s or seats of those wives are the following:) (1) Saṅgama, (2) Varuṇā, (3) Kulagiri, (4) Aṭṭahāsa, (5) Jayantī, (6) Caritraka, (7) Āmraka, (8) Koṭṭam (saṅgama-varuṇā-kulagiri-aṭṭahāsa-jayantī-caritraka-āmraka-koṭṭam), (and) the ninth one (navam) is (syāt) (9) Haimapura (haimapuram). And (ca) in their midst --i.e. in the middle of such wives-- (madhye tāsām) (remains) the main one (mukhyā), viz. the wife of the potter (cakriṇī)||67||


बीजं सा पीडयते रसशल्कविभागतोऽत्र कुण्डलिनी।
अध्युष्टपीठनेत्री कन्दस्था विश्वतो भ्रमति॥६८॥

इष्ट्वा चक्रोदयं त्वित्थं मध्ये पूज्या कुलेश्वरी।
सङ्कर्षिणी तदन्तान्ते संहाराप्यायकारिणी॥६९॥

एकवीरा चक्रयुक्ता चक्रयामलगापि वा।
ईशेन्द्राग्नियमक्रव्यात्कवायूदक्षु हासतः॥७०॥

त्रिकं त्रिकं यजेदेतद्भाविस्वत्रिकसंयुतम्।
हृत्कुण्डली भ्रुवोर्मध्यमेतदेव क्रमात्त्रयम्॥७१॥

श्मशानानि क्रमात्क्षेत्रभवं सद्योगिनीगणम्।
वस्वङ्गुलोन्नतानूर्ध्ववर्तुलान्क्षाममध्यकान्॥७२॥

रक्तवर्तीञ्श्रुतिदृशो दीपान्कुर्वीत सर्पिषा।
यत्किञ्चिदथवा मध्ये स्वानुष्ठानं प्रपूजयेत्॥७३॥

अद्वैतमेव न द्वैतमित्याज्ञा परमेशितुः।
सिद्धान्तवैष्णवाद्युक्ता मन्त्रा मलयुतास्ततः॥७४॥

तावत्तेजोऽसहिष्णुत्वान्निर्जीवाः स्युरिहाद्वये।
कलशं नेत्रबन्धादि मण्डलं स्रुक्स्रुवानलम्॥७५॥

हित्वात्र सिद्धिः सन्मद्ये पात्रे मध्ये कृशां यजेत्।
अहोरात्रमिमं यागं कुर्वतश्चापरेऽहनि॥७६॥
वीरभोज्ये कृतेऽवश्यं मन्त्राः सिद्ध्यन्त्ययत्नतः।
पीठस्तोत्रं पठेदत्र यागे भाग्यावहाह्वये॥७७॥

Bījaṁ sā pīḍayate rasaśalkavibhāgato'tra kuṇḍalinī|
Adhyuṣṭapīṭhanetrī kandasthā viśvato bhramati||68||
Iṣṭvā cakrodayaṁ tvitthaṁ madhye pūjyā kuleśvarī|
Saṅkarṣiṇī tadantānte saṁhārāpyāyakāriṇī||69||
Ekavīrā cakrayuktā cakrayāmalagāpi vā|
Īśendrāgniyamakravyātkavāyūdakṣu hāsataḥ||70||
Trikaṁ trikaṁ yajedetadbhāvisvatrikasaṁyutam|
Hṛtkuṇḍalī bhruvormadhyametadeva kramāttrayam||71||
Śmaśānāni kramātkṣetrabhavaṁ sadyoginīgaṇam|
Vasvaṅgulonnatānūrdhvavartulānkṣāmamadhyakān||72||
Raktavartīñśrutidṛśo dīpānkurvīta sarpiṣā|
Yatkiñcidathavā madhye svānuṣṭhānaṁ prapūjayet||73||
Advaitameva na dvaitamityājñā parameśituḥ|
Siddhāntavaiṣṇavādyuktā mantrā malayutāstataḥ||74||
Tāvattejo'sahiṣṇutvānnirjīvāḥ syurihādvaye|
Kalaśaṁ netrabandhādi maṇḍalaṁ sruksruvānalam||75||
Hitvātra siddhiḥ sanmadye pātre madhye kṛśāṁ yajet|
Ahorātramimaṁ yāgaṁ kurvataścāpare'hani||76||
Vīrabhojye kṛte'vaśyaṁ mantrāḥ siddhyantyayatnataḥ|
Pīṭhastotraṁ paṭhedatra yāge bhāgyāvahāhvaye||77||

Here (atra), She (sā) —i.e. Kuṇḍalinī, (who is the main wife) (kuṇḍalinī)— presses (pīḍayate) the seed (bījam) for separating the juice from the husk (rasa-śalka-vibhāgataḥ). The female leader of the seat, coiled up three and a half times (adhyuṣṭa-pīṭha-netrī), (which) is in Kanda --in the bulb which is the origin of all the channels in the subtle body-- (kanda-sthā), circulates (bhramati) everywhere (viśvatas).

After striving to obtain (iṣṭvā) the rising of the cakras --lit. wheels, circles-- (cakra-udayam), Kuleśvarī (kula-īśvarī) is to be worshiped (pūjyā) in the center (madhye). Saṅkarṣiṇī (saṅkarṣiṇī), the one who brings about withdrawal and growth (saṁhāra-āpyāya-kāriṇī), (should be worshiped) at the final portion --lit. at the final end-- of that (tad-anta-ante) (as) a solitary heroine (eka-vīrā) accompanied by the wheel or circle (cakra-yuktā) or (api vā) with a consort inside the wheel or circle (cakra-yāmala-gā).

In the northeast, east, southeast, south, southwest, west, northwest and north (īśa-indra-agni-yama-kravyāt-ka-vāyu-udakṣu), beginning with Aṭṭahāsa (hāsataḥ), (the follower of Kula) should worship (yajet) each of the triads (of pīṭha-s or seats) (trikam trikam). Every single pīṭha or seat --lit. this-- (etad) (is) placed in its own triad as it will be specified (bhāvi-sva-trika-saṁyutam).

This very (etad) group of three (trayam), in succession (kramāt), (constituted by) heart, Kuṇḍalinī (hṛd-kuṇḍalī) (and) the space in the middle of the eyebrows (bhruvoḥ madhyam), (represents,) respectively (kramāt), cemeteries (śmaśānāni), sacred place arisen from the pīṭha or seat (kṣetra-bhavam) (and) the group of genuine Yoginī-s (sat-yoginī-gaṇam).

He should make and put (kurvīta) in the middle of the sacrificial place (kṣāma-madhyakān) twenty-four (śruti-dṛśaḥ) lamps (dīpān) which are eight-finger tall (vasu-aṅgula-unnatān), which have a rounded top portion (ūrdhva-vartulān), whose wicks are red (rakta-vartīn) (and) which are (fueled) by clarified butter (sarpiṣā).

(There,) in the middle (of the sacrificial place) (madhye), he may rather perform --lit. he should worship, honor-- (athavā... prapūjayet) any (yad-kiñcid) rite or ceremony of his own (sva-anuṣṭhānam). (However,) 'Non-duality (advaitam) only (eva), (and) not (na) duality (dvaitam iti)', (this is) the Supreme Master's --i.e. Parabhairava's-- (parama-īśituḥ) command (ājñā).

Here (iha), in non-dualism (advaye), the mantra-s (mantrāḥ) received --lit. conferred-- (yuktāḥ) from followers of Śaivasiddhānta or Viṣṇu (siddhānta-vaiṣṇavāt) are (syuḥ) therefore (tatas) endowed with impurity (mala-yutāḥ) (and are also) lifeless (nirjīvāḥ) since they are unable to bear so much brilliance (tāvat-tejas-asahiṣṇutvāt).

Here (atra), the supernormal power (siddhiḥ) takes place (sat) after having left (hitvā) the jar (kalaśam), the blindfold, etc. (netrabandha-ādi), the maṇḍala (maṇḍalam), the (big) wooden ladle, the small wooden ladle and the fire (sruk-sruva-analam). (The follower of Kula) should worship (yajet) Kṛśā --the thin-waisted Goddess-- (kṛśām) in the wine (madye) (and) in the vessel (pātre) situated in the center (of the sacrificial place) (madhye).

And (ca) in the case of the one who has performed (kurvataḥ) this (imam) sacrifice (yāgam) day and night (ahorātram), on the next day (apare ahani), when the hero's food has been prepared (vīra-bhojye kṛte) indeed (avaśyam), the mantra-s (mantrāḥ) effortlessly (ayatnataḥ) succeed (siddhyanti). Here (atra), in the sacrifice (yāge), he should recite (paṭhet) the 'Pīṭhastotra' or 'hymn of the pīṭha or seat' (pīṭha-stotram) to bring good fortune --lit. in the name of bringing good fortune-- (bhāgya-āvaha-āhvaye)||68-77||

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 Stanzas 78 to 80

मूर्तीरेवाथवा युग्मरूपा वीरस्वरूपिणीः।
अवधूता निराचाराः पूजयेत्क्रमशो बुधः॥७८॥

Mūrtīrevāthavā yugmarūpā vīrasvarūpiṇīḥ|
Avadhūtā nirācārāḥ pūjayetkramaśo budhaḥ||78||

Or rather (athavā), the wise man (budhaḥ) should worship (pūjayet), in succession (kramaśaḥ), the forms (of the goddesses) (mūrtīḥ eva) —in pairs (yugma-rūpāḥ)—, whose natures are heroic (vīra-svarūpiṇīḥ), as being 'avadhūta-s' (avadhūtāḥ) (or) not connected with any ritual (nis-ācārāḥ)||78||


एक एवाथ कौलेशः स्वयं भूत्वापि तावतीः।
शक्तीर्यामलयोगेन तर्पयेद्विश्वरूपवत्॥७९॥

Eka evātha kauleśaḥ svayaṁ bhūtvāpi tāvatīḥ|
Śaktīryāmalayogena tarpayedviśvarūpavat||79||

Moreover (atha), after becoming (bhūtvā api) the only (ekaḥ eva) Lord of the Kula (kaula-īśaḥ) Himself (svayam), he, as the universal form --i.e. as the one who is possessed of all the forms--, should satisfy (tarpayet viśva-rūpa-vat) all the śakti-s or powers --lit. 'so many śakti-s or powers', but here 'so many' is to be taken as indicating 'totality'-- (tāvatīḥ śaktīḥ) by copulating (with them) (yāmala-yogena)||79||


क्रमो नाम न कश्चित्स्यात्प्रकाशमयसंविदि।
चिदभावो हि नास्त्येव तेनाकालं तु तर्पणम्॥८०॥

Kramo nāma na kaścitsyātprakāśamayasaṁvidi|
Cidabhāvo hi nāstyeva tenākālaṁ tu tarpaṇam||80||

There is no (na kaścid syāt) succession (kramaḥ) at all --lit. indeed-- (nāma) in Consciousness consisting of Light (prakāśa-maya-saṁvidi) because (hi) there is no (na asti eva) absence of Consciousness (cit-abhāvaḥ). For that reason (tena), the act of satisfying (tarpaṇam) (is) devoid of time (akālam tu)||80||

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 Stanzas 81 to 91

अत्र क्रमे भेदतरोः समूलमुन्मूलनादासनपक्षचर्चा।
पृथङ्न युक्ता परमेश्वरो हि स्वशक्तिधाम्नीव विशंश्रमीति॥८१॥

Atra krame bhedataroḥ samūlamunmūlanādāsanapakṣacarcā|
Pṛthaṅna yuktā parameśvaro hi svaśaktidhāmnīva viśaṁśramīti||81||

With reference to this succession (atra krame), on account of the complete uprooting (samūlam unmūlanāt) of the tree of duality (bheda-taroḥ), a discussion, separately, about the point or matter known as 'āsana' --lit. 'the seat', this topic is discussed in the chapter 15-- (āsana-pakṣa-carcā pṛthak), is not (na) suitable (yuktā). The Supreme Lord (parama-īśvaraḥ hi) fully rests (viśaṁśramīti) in the Abode of His own Powers (sva-śakti-dhāmni), as it were (iva)||81||


ततो जपः प्रकर्तव्यस्त्रिलक्षादिविभेदतः।
उक्तं श्रीयोगसञ्चारे स च चित्रस्वरूपकः॥८२॥

Tato japaḥ prakartavyastrilakṣādivibhedataḥ|
Uktaṁ śrīyogasañcāre sa ca citrasvarūpakaḥ||82||

After that (tatas), the japa or muttering (of mantra-s) (japaḥ) must be performed (prakartavyaḥ), divided into portions involving three hundred thousand (repetitions), etc. (tri-lakṣa-ādi-vibhedataḥ). It has been said (uktam) in venerable Yogasañcāra (śrī-yoga-sañcāre) (that) it --i.e. japa or muttering of mantra-s-- (saḥ ca) is varied in nature (citra-svarūpakaḥ)||82||


उदये सङ्गमे शान्तौ त्रिलक्षो जप उच्यते।
आस्ये गमागमे सूत्रे हंसाख्ये शैवयुग्मके॥८३॥

पञ्चलक्षा इमे प्रोक्ता दशांशं होममाचरेत्।
नेत्रे गमागमे वक्त्रे हंसे चैवाक्षसूत्रके॥८४॥

शिवशक्तिसमायोगे षड्लक्षो जप उच्यते।
नेत्रे गमागमे कर्णे हंसे वक्त्रे च भामिनि॥८५॥

हस्ते च युग्मके चैव जपः सप्तविधः स्मृतः।
नेत्रे गमागमे कर्णावास्यं गुह्यं च गुह्यकम्॥८६॥

शतारेषु च मध्यस्थं सहस्रारेषु भामिनि।
जप एष रुद्रलक्षो होमोऽप्यत्र दशांशतः॥८७॥

नेत्रे गमागमे कर्णौ मुखं ब्रह्मबिलान्तरम्।
स्तनौ हस्तौ च पादौ च गुह्यचक्रे द्विरभ्यसेत्॥८८॥

Udaye saṅgame śāntau trilakṣo japa ucyate|
Āsye gamāgame sūtre haṁsākhye śaivayugmake||83||
Pañcalakṣā ime proktā daśāṁśaṁ homamācaret|
Netre gamāgame vaktre haṁse caivākṣasūtrake||84||
Śivaśaktisamāyoge ṣaḍlakṣo japa ucyate|
Netre gamāgame karṇe haṁse vaktre ca bhāmini||85||
Haste ca yugmake caiva japaḥ saptavidhaḥ smṛtaḥ|
Netre gamāgame karṇāvāsyaṁ guhyaṁ ca guhyakam||86||
Śatāreṣu ca madhyasthaṁ sahasrāreṣu bhāmini|
Japa eṣa rudralakṣo homo'pyatra daśāṁśataḥ||87||
Netre gamāgame karṇau mukhaṁ brahmabilāntaram|
Stanau hastau ca pādau ca guhyacakre dvirabhyaset||88||

"With reference to rising, association (and) peace --i.e. repose-- (udaye saṅgame śāntau), the japa or muttering (of mantra-s) --viz. repetitions-- (japaḥ) is said to be (ucyate) three hundred thousand (tri-lakṣaḥ).

With reference to face, flow of prāṇa and apāna (happening with exhalation and inhalation) --lit. going and coming-- (and) thread, (with reference to) that which is called 'Haṁsa' (and with reference to) the pair of Śiva-s --viz. Śiva and Śakti-- (āsye gama-āgame sūtre haṁsa-ākhye śaiva-yugmake), these (repetitions) (ime) are said to be (proktāḥ) five hundred thousand (pañca-lakṣāḥ), (and) every ten (repetitions) (daśa-aṁśaṁ) (the wise man) should make (ācaret) a 'homa' --i.e. an oblation should be offered to the fire-- (homam).

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) --lit. going and coming--, mouth, Haṁsa and rosary, (and also) with reference to the conjunction of Śiva and Śakti (netre gama-āgame vaktre haṁse ca eva akṣasūtrake śiva-śakti-samāyoge), the japa or muttering (of mantra-s) (japaḥ) is said to be (ucyate) six hundred thousand (ṣaṭ-lakṣaḥ).

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) --lit. going and coming--, ear, Haṁsa and mouth (netre gama-āgame karṇe haṁse vaktre ca), oh beautiful One --i.e. oh beautiful Goddess-- (bhāmini), (and also) with reference to hand (haste) and (ca... ca eva) pair (yugmake), the japa or muttering (of mantra-s) (japaḥ) is said to be (smṛtaḥ) sevenfold --viz. seven hundred thousand-- (saptavidhaḥ).

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) --lit. going and coming-- (and) ears (netre gama-āgame karṇau), (with reference to) face, hidden place and Brahmarandhra (in the crown of the head) (āsyam guhyam ca guhyakam), and also (ca) with reference to the middle point (madhya-stham) within the one hundred spokes (śata-areṣu) (and) within the one thousand spokes (sahasra-areṣu), oh beautiful One --i.e. oh beautiful Goddess-- (bhāmini), the japa or muttering (of mantra-s) (japaḥ eṣaḥ) (is) eight hundred thousand --though 'rudra' is the number 'eleven', i.e., the number is literally 'eleven hundred thousand' and not eight hundred thousand... anyway, Jayaratha, the commentator 'tacitly' considers this number to be 'eight hundred thousand' when he mentions that the next japa should be sixteen hundred thousand, i.e. double-- (rudra-lakṣaḥ). Here (atra) also (api) a 'homa' --i.e. an oblation should be offered to the fire-- (homaḥ) (is to be made) every ten (repetitions) (daśa-aṁśataḥ).

With reference to eye, flow of prāṇa and apāna (happening with exhalation and inhalation) --lit. going and coming--, ears, face, inside the hole of Brahmā --viz. Brahmarandhra--, female breasts, hands, feet and the hidden cakra (netre gama-āgame karṇau mukham brahma-bila-antaram stanau hastau ca pādau ca guhya-cakre), he should practice (abhyaset) twice --i.e. eight hundred thousand repetitions by two equals sixteen hundred thousand repetitions-- (dvis)"||83-88||


यत्र यत्र गतं चक्षुर्यत्र यत्र गतं मनः।
हंसस्तत्र द्विरभ्यस्यो विकासाकुञ्चनात्मकः॥८९॥

Yatra yatra gataṁ cakṣuryatra yatra gataṁ manaḥ|
Haṁsastatra dvirabhyasyo vikāsākuñcanātmakaḥ||89||

Wherever (yatra yatra) the eye (cakṣus) goes (gatam), wherever (yatra yatra) the mind (manas) goes (gatam), there (tatra) Haṁsa --according to Jayaratha, the commentator, it is prāṇa-- (haṁsaḥ), which assumes expansion and contraction (vikāsa-ākuñcana-ātmakaḥ), is to be practiced (abhyasyaḥ) two times (dvis)||89||


स आत्मा मातृका देवी शिवो देहव्यवस्थितः।
अन्यः सोऽन्योऽहमित्येवं विकल्पं नाचरेद्यतः॥९०॥

यो विल्पयते तस्य सिद्धिमुक्ती सुदूरतः।
अथ षोडशलक्षादिप्राणचारे पुरोक्तवत्॥९१॥

Sa ātmā mātṛkā devī śivo dehavyavasthitaḥ|
Anyaḥ so'nyo'hamityevaṁ vikalpaṁ nācaredyataḥ||90||
Yo vilpayate tasya siddhimuktī sudūrataḥ|
Atha ṣoḍaśalakṣādiprāṇacāre puroktavat||91||

It --viz. Haṁsa-- (saḥ) (is) the Self in the form of a contracted atom --i.e. the limited individual self-- (ātmā), Mātṛkā (mātṛkā) (and) Śiva (śivaḥ) residing in the body (deha-vyavasthitaḥ). (The yogī) should not harbor (na ācaret) thought(s) (vikalpam) in this way (evam): 'It --viz. Haṁsa-- (saḥ) (is) another (anyaḥ), I (aham) (am) another --i.e. Haṁsa is different from me-- (anyaḥ... iti)'. (Why?) Because (yatas) for the one (tasya) who (yaḥ) divides --i.e. who is dualistic-- (vilpayate), supernatural power and Liberation (siddhi-muktī) are very far away --viz. they are not at all at hand-- (su-dūrataḥ). Moreover (atha), (the same reasoning about non-duality between the one repeating something and the thing being repeated is valid) with respect to the practice (of repeating) sixteen hundred thousand, etc. prāṇa-s --viz. Haṁsa-s-- (ṣoḍaśa-lakṣa-ādi-prāṇa-cāre) as it was mentioned before (purā-ukta-vat)||90-91||

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 Stanzas 92 to 102

शुद्धाशुद्धविकल्पानां त्याग एकान्त उच्यते।
तत्रस्थः स्वयमेवैष जुहोति च जपत्यपि॥९२॥

जपः सञ्जल्पवृत्तिश्च नादामर्शस्वरूपिणी।
तदामृष्टस्य चिद्वह्नौ लयो होमः प्रकीर्तितः॥९३॥

आमर्शश्च पुरा प्रोक्तो देवीद्वादशकात्मकः।
द्वेऽन्त्ये संविदौ तत्र लयरूपाहुतिक्रिया॥९४॥

दशान्यास्तदुपायायेत्येवं होमे दशांशताम्।
श्रीशम्भुनाथ आदिक्षत्त्रिकार्थाम्भोधिचन्द्रमाः॥९५॥

Śuddhāśuddhavikalpānāṁ tyāga ekānta ucyate|
Tatrasthaḥ svayamevaiṣa juhoti ca japatyapi||92||
Japaḥ sañjalpavṛttiśca nādāmarśasvarūpiṇī|
Tadāmṛṣṭasya cidvahnau layo homaḥ prakīrtitaḥ||93||
Āmarśaśca purā prokto devīdvādaśakātmakaḥ|
Dve'ntye saṁvidau tatra layarūpāhutikriyā||94||
Daśānyāstadupāyāyetyevaṁ home daśāṁśatām|
Śrīśambhunātha ādikṣattrikārthāmbhodhicandramāḥ||95||

Solitude (ekāntaḥ) is said to be (ucyate) abandonment (tyāgaḥ) of the thoughts about pure and impure (śuddha-aśuddha-vikalpānām). Dwelling there (tatra-sthaḥ), he himself --viz. the yogī himself-- (svayam eva eṣaḥ) makes the oblation (juhoti) and (ca) mutters --viz. makes the repetitions-- (japati api).

Muttering (japaḥ) and (ca) the practice of the internal discourse --i.e. repetition-- (sañjalpa-vṛttiḥ) are essentially awareness of sound (nāda-āmarśa-svarūpiṇī). Then (tadā), the dissolution (layaḥ) of what one has been aware of (āmṛṣṭasya) in the Fire of Consciousness (cit-vahnau) is said to be (prakīrtitaḥ) 'homa' or 'the act of offering an oblation' (homaḥ).

And (ca) awareness (āmarśaḥ) which was mentioned (proktaḥ) before (purā) consists of the twelve goddesses (devī-dvādaśaka-ātmakaḥ). There --in those twelve goddesses-- (tatra), in the two final (stages) of Consciousness --i.e. in the last two goddesses-- (dve antye saṁvidau), (there is) the offering of an oblation in the form of laya or dissolution (laya-rūpa-āhuti-kriyā).

The other ten (goddesses) (daśa-anyāḥ) (exist only) to approach that --viz. to approach those final two stages, i.e. the last two goddesses-- (tad-upāyāya). That is why (iti evam), with respect to 'homa' --the offering of oblations-- (home), (its number) is one tenth (of the number of repetitions) --i.e. the number of homa-s is ten times less than that of repetitions-- (daśa-aṁśatām). Venerable Śambhunātha --the Kaulaguru of Abhinavagupta-- (śrī-śambhunāthaḥ), the moon on the Ocean of Trika's meanings (trika-artha-ambhodhi-candramāḥ) taught (me that) (ādikṣat)||92-95||


साकं बाह्यस्थया शक्त्या यदा त्वेष समर्चयेत्।
तदायं परमेशोक्तो रहस्यो भण्यते विधिः॥९६॥

Sākaṁ bāhyasthayā śaktyā yadā tveṣa samarcayet|
Tadāyaṁ parameśokto rahasyo bhaṇyate vidhiḥ||96||

But (tu) when (yadā) he --i.e. the yogī-- (eṣaḥ) worships (samarcayet) with an external śakti (sākam bāhya-sthayā śaktyā), then (tadā) this (ayam) secret (rahasyaḥ) rite (vidhiḥ) declared by the Supreme Lord (parama-īśa-uktaḥ) is described (bhaṇyate)||96||


उक्तं श्रीयोगसञ्चारे ब्रह्मचर्ये स्थितिं भजेत्।
आनन्दो ब्रह्म परमं तच्च देहे त्रिधा स्थितम्॥९७॥

उपकारि द्वयं तत्र फलमन्यत्तदात्मकम्।
ओष्ठ्यान्त्यत्रितयासेवी ब्रह्मचारी स उच्यते॥९८॥

Uktaṁ śrīyogasañcāre brahmacarye sthitiṁ bhajet|
Ānando brahma paramaṁ tacca dehe tridhā sthitam||97||
Upakāri dvayaṁ tatra phalamanyattadātmakam|
Oṣṭhyāntyatritayāsevī brahmacārī sa ucyate||98||

It has been said (uktam) in venerable Yogasañcāra (śrī-yogasañcāre): 'He --the yogī-- should remain (sthitim bhajet) in brahmacarya (brahmacarye)'.

Bliss (ānandaḥ) (is) the Supreme (paramam) Brahma (brahma), and (ca) that (Supreme Brahma) (tad) remains (sthitam) in the body (dehe) in three ways (tridhā).

Of those three ways in which the Supreme Brahma dwells in the body --lit. there-- (tatra), two (dvayam) (are just) helpers (upakāri). (And) the other --i.e. the third one-- (anyat) (is) the fruit (phalam). (All the three modes of the Supreme Brahma) consist of that --viz. of Bliss-- (tad-ātmakam).

He (saḥ) is called (ucyate) a brahmacārī --i.e. a follower of brahmacarya-- (brahmacārī) who zealously cultivates the three m's --lit. the last of the labials, i.e. 'pa, pha, ba, bha and ma' are the labial consonants, 'ma' being the last of them; these m's represent 'madya, māṁsa and maithuna', i.e. 'wine, meat and sexual intercourse'-- (oṣṭhya-antya-tritaya-āsevī)||97-98||


तद्वर्जिता ये पशव आनन्दपरिवर्जिताः।
आनन्दकृत्त्रिमाहारास्तद्वर्जं चक्रयाजकाः॥९९॥

द्वयेऽपि निरये यान्ति रौरवे भीषणे त्विति।
शक्तेर्लक्षणमेतावत्तद्वतो ह्यविभेदिता॥१००॥

तादृशीं तेन तां कुर्यान्नतु वर्णाद्यपेक्षणम्।
लौकिकालौकिकद्व्यात्मसङ्गात्तादात्म्यतोऽधिकात्॥१०१॥

कार्यहेतुसहोत्था सा त्रिधोक्ता शासने गुरोः।
साक्षात्परम्परायोगात्तत्तुल्येति त्रिधा पुनः॥१०२॥

Tadvarjitā ye paśava ānandaparivarjitāḥ|
Ānandakṛttrimāhārāstadvarjaṁ cakrayājakāḥ||99||
Dvaye'pi niraye yānti raurave bhīṣaṇe tviti|
Śakterlakṣaṇametāvattadvato hyavibheditā||100||
Tādṛśīṁ tena tāṁ kuryānnatu varṇādyapekṣaṇam|
Laukikālaukikadvyātmasaṅgāttādātmyato'dhikāt||101||
Kāryahetusahotthā sā tridhoktā śāsane guroḥ|
Sākṣātparamparāyogāttattulyeti tridhā punaḥ||102||

(On the one hand,) the ones who (ye) are devoid of that --of the three m's-- (tad-varjitāḥ) (during the cakrayāga or sacrifice in circles), being without any Bliss (ānanda-parivarjitāḥ), are animals --i.e. they are in bondage like beasts of burden-- (paśavaḥ). (On the other hand, there are others) whose food is the three m's which cause Bliss (ānanda-kṛt-tri-ma-āhārāḥ), (but out of the cakrayāga. However, when they are) partaking of the cakrayāga (cakra-yājakāḥ), they are devoid of that --of the three m's-- (tad-varjam). Due to those two reasons (dvaye api), 'they go (yānti) to a terrifying and dreadful hell indeed (niraye... raurave bhīṣaṇe tu iti)'.

Such (etāvat) (is) the characteristic (lakṣaṇam) of a śakti or power (śakteḥ): She is not certainly separated (hi avibheditā) from the one who possesses her (tadvataḥ). Therefore (tena), he --the yogī-- should make (kuryāt) her (tām) of such a kind --i.e. this śakti should be solely devoted to her possessor-- (tādṛśīm). (When he is creating her, he should) not (na tu) take into account (things like) caste, etc. --e.g. age, beauty, etc.-- (varṇa-ādi-apekṣaṇam) --i.e. the only important quality in her must be her dedication to her possessor--.

In the doctrine (śāsane) of the Guru (guroḥ), she --viz. the śakti-- (sā) is said to be (uktā) in three ways (tridhā): (1) Born --lit. effect--, (2) begetting --lit. cause-- and (3) co-born (kārya-hetu-saha-utthā). (Why?) Because (her) unity (with her possessor) surpasses the dualistic association of common and uncommon --i.e. of a family link and of a knowledge link-- (laukika-alaukika-dvi-ātma-saṅgāt tādātmyataḥ adhikāt).

(And she) is 'like that' --viz. born, begetting and co-born-- (tad-tulyā iti) directly (sākṣāt) (or) through paramparā or lineage (paramparā-yogāt). (Thus, she is) in three ways (tridhā) again (punar), (totalling six ways. All in all, she appears in six aspects as she is threefold in two ways)||99-102||

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 Stanzas 103 to 120

श्रीसर्वाचारहृदये तदेतदुपसंहृतम्।
षडेताः शक्तयः प्रोक्ता भुक्तिमुक्तिफलप्रदाः॥१०३॥

Śrīsarvācārahṛdaye tadetadupasaṁhṛtam|
Ṣaḍetāḥ śaktayaḥ proktā bhuktimuktiphalapradāḥ||103||

That very thing (tad etad) has been summarized (upasaṁhṛtam) in venerable Sarvācārahṛdaya (śrī-sarvācārahṛdaye). These (etāḥ) six (ṣaṭ) śakti-s (śaktayaḥ) who have been mentioned (before) (proktāḥ) are bestowers of the fruit (known as) enjoyment and Liberation (bhukti-mukti-phala-pradāḥ)||103||


द्वाभ्यां तु सृष्टिसंहारौ तस्मान्मेलकमुत्तमम्।
तामाहृत्य मिथोऽभ्यर्च्य तर्पयित्वा परस्परम्॥१०४॥

अन्तरङ्गक्रमेणैव मुख्यचक्रस्य पूजनम्।
यदेवानन्दसन्दोहि संविदो ह्यन्तरङ्गकम्॥१०५॥

तत्प्रधानं भवेच्चक्रमनुचक्रमतोऽपरम्।
विकासात्तृप्तितः पाशोत्कर्तनात्कृतिशक्तितः॥१०६॥

चक्रं कसेश्चकेः कृत्याः करोतेश्च किलोदितम्।
यागश्च तर्पणं बाह्ये विकासस्तच्च कीर्त्यते॥१०७॥

Dvābhyāṁ tu sṛṣṭisaṁhārau tasmānmelakamuttamam|
Tāmāhṛtya mitho'bhyarcya tarpayitvā parasparam||104||
Antaraṅgakrameṇaiva mukhyacakrasya pūjanam|
Yadevānandasandohi saṁvido hyantaraṅgakam||105||
Tatpradhānaṁ bhaveccakramanucakramato'param|
Vikāsāttṛptitaḥ pāśotkartanātkṛtiśaktitaḥ||106||
Cakraṁ kaseścakeḥ kṛtyāḥ karoteśca kiloditam|
Yāgaśca tarpaṇaṁ bāhye vikāsastacca kīrtyate||107||

From the two --i.e. from śakti and her possessor-- (dvābhyām tu) (there is) manifestation and withdrawal (sṛṣṭi-saṁhārau). From that (tasmāt), the most elevated (uttamam) Union (melakam) (takes place).

After bringing her near (tām āhṛtya), after bowing to each other (mithas abhyarcya) (and) after mutually satisfaying (tarpayitvā parasparam), worship (pūjanam) of the main cakra or circle (mukhya-cakrasya) (happens) by means of the method of 'antaraṅga' --lit. of the internal or essential part-- (antaraṅga-krameṇa eva). The antaraṅga or antaraṅgaka --i.e. the internal or essential part-- (antaraṅgakam) of Consciousness (saṁvidaḥ hi) (is) what (yad eva) bestows Bliss (ānanda-sandohi). That (tad) is (bhavet) (consequently) the principal (pradhānam) cakra or circle (cakram). The other --i.e. the remaining circles-- (aparam) are subordinate cakra-s or circles (anu-cakramataḥ).

Because of expansion, satisfaction, cutting of nooses (and) power of activity (vikāsāt tṛptitaḥ pāśa-utkartanāt kṛti-śaktitaḥ), 'cakra' (cakram) is certainly said (to come from) (kila uditam): 'kasi' --according to Jayaratha: 'kasī' in the sense of expansion-- (kaseḥ), 'caki' --according to Jayaratha: 'caka' in the sense of satisfaction-- (cakeḥ), 'kṛtī' --according to Jayaratha: in the sense of cutting or dividing-- (kṛtyāḥ) and (ca) 'karoti' --according to Jayaratha: 'ḍukṛñ' in the sense of doing-- (karoteḥ). And (ca) the sacrifice (yāgaḥ) (is) externally (bāhye) the act of satisfying (tarpaṇam). And (ca) that (act of satisfying) (tad) is said to be (kīrtyate) an expansion (vikāsaḥ)||104-107||


चक्रानुचक्रान्तरगाच्छक्तिमत्परिकल्पितात्।
प्राणगादप्यथानन्दस्यन्दिनोऽभ्यवहारतः॥१०८॥

गन्धधूपस्रगादेश्च बाह्यादुच्छलनं चितः।
इत्थं स्वोचितवस्त्वंशैरनुचक्रेषु तर्पणम्॥१०९॥

कुर्वीयातामिहान्योन्यं मुख्यचक्रैकताकृते।
उक्तं च त्रिशिरस्तन्त्रे विमलासनगोचरः॥११०॥

अक्षषट्कस्य मध्ये तु रुद्रस्थानं समाविशेत्।
निजनिजभोगाभोगप्रविकासिनिजस्वरूपपरिमर्शे॥१११॥

क्रमशोऽनुचक्रदेव्यः संविच्चक्रं हि मध्यमं यान्ति।
स्वस्थतनोरपरस्य तु ता देहाधिष्ठितं विहाय यतः॥११२॥

आसत इति तदहंयुर्नो पूर्णो नापि चोच्छलति।
अनुचक्रदेवतात्मकमरीचिपरिपूरणाधिगतवीर्यम्॥११३॥

तच्छक्तिशक्तिमद्युगमन्योन्यसमुन्मुखं भवति।
तद्युगलमूर्ध्वधामप्रवेशसंस्पर्शजातसङ्क्षोभम्॥११४॥

क्षुभ्नात्यनुचक्राण्यपि तानि तदा तन्मयानि न पृथक्तु।
इत्थं यामलमेतद्गलितभिदासङ्कथं यदेव स्यात्॥११५॥

क्रमतारतम्ययोगात्सैव हि संविद्विसर्गसङ्घट्टः।
तद्ध्रुवधामानुत्तरमुभयात्मकजगदुदारसानन्दम्॥११६॥

नो शान्तं नाप्युदितं शान्तोदितसूतिकारणं परं कौलम्।
अनवच्छिन्नपदेप्सुस्तां संविदमात्मसात्सदा कुर्यात्॥११७॥

अनवच्छिन्नं परमार्थतो हि रूपं चितो देव्याः।
ईदृक्तादृक्प्रायप्रशमोदयभावविलयपरिकथया॥११८॥

अनवच्छिन्नं धाम प्रविशेद्वैसर्गिकं सुभगः।
शान्तोदितात्मकं द्वयमथ युगपदुदेति शक्तिशक्तिमतोः॥११९॥

रूपमुदितं परस्परधामगतं शान्तमात्मगतमेव।
उभयमपि वस्तुतः किल यामलमिति तथोदितं शान्तम्॥१२०॥

Cakrānucakrāntaragācchaktimatparikalpitāt|
Prāṇagādapyathānandasyandino'bhyavahārataḥ||108||
Gandhadhūpasragādeśca bāhyāducchalanaṁ citaḥ|
Itthaṁ svocitavastvaṁśairanucakreṣu tarpaṇam||109||
Kurvīyātāmihānyonyaṁ mukhyacakraikatākṛte|
Uktaṁ ca triśirastantre vimalāsanagocaraḥ||110||
Akṣaṣaṭkasya madhye tu rudrasthānaṁ samāviśet|
Nijanijabhogābhogapravikāsinijasvarūpaparimarśe||111||
Kramaśo'nucakradevyaḥ saṁviccakraṁ hi madhyamaṁ yānti|
Svasthatanoraparasya tu tā dehādhiṣṭhitaṁ vihāya yataḥ||112||
Āsata iti tadahaṁyurno pūrṇo nāpi cocchalati|
Anucakradevatātmakamarīciparipūraṇādhigatavīryam||113||
Tacchaktiśaktimadyugamanyonyasamunmukhaṁ bhavati|
Tadyugalamūrdhvadhāmapraveśasaṁsparśajātasaṅkṣobham||114||
Kṣubhnātyanucakrāṇyapi tāni tadā tanmayāni na pṛthaktu|
Itthaṁ yāmalametadgalitabhidāsaṅkathaṁ yadeva syāt||115||
Kramatāratamyayogātsaiva hi saṁvidvisargasaṅghaṭṭaḥ|
Taddhruvadhāmānuttaramubhayātmakajagadudārasānandam||116||
No śāntaṁ nāpyuditaṁ śāntoditasūtikāraṇaṁ paraṁ kaulam|
Anavacchinnapadepsustāṁ saṁvidamātmasātsadā kuryāt||117||
Anavacchinnaṁ paramārthato hi rūpaṁ cito devyāḥ|
Īdṛktādṛkprāyapraśamodayabhāvavilayaparikathayā||118||
Anavacchinnaṁ dhāma praviśedvaisargikaṁ subhagaḥ|
Śāntoditātmakaṁ dvayamatha yugapadudeti śaktiśaktimatoḥ||119||
Rūpamuditaṁ parasparadhāmagataṁ śāntamātmagatameva|
Ubhayamapi vastutaḥ kila yāmalamiti tathoditaṁ śāntam||120||

From what has been performed by the possessor of śakti inside (the main) circle and subordinate circles, and even in the prāṇa --i.e. in Haṁsa-- (cakra-anucakra-antaragāt śaktimat-parikalpitāt prāṇa-gāt api), (and) moreover (atha) from the act of taking food, which oozes with Bliss (ānanda-syandinaḥ abhyavahārataḥ), and also (ca) from external objects such as fragrance, incense, garlands, etc. (gandha-dhūpa-srak-ādeḥ ca bāhyāt), (there is) a springing up (ucchalanam) of Consciousness (citaḥ).

In this way (ittham), (śakti and possessor of śakti) should produce here (kurvīyātām iha) satisfaction (tarpaṇam) in the subordinate circles (anucakreṣu) by means of portions which are realities suitable to themselves (sva-ucita-vastu-aṁśaiḥ). (What for?) For attaining mutually unity with the main cakra or circle (anyonyam mukhya-cakra-ekatākṛte).

And (ca) it has been said (uktam) in Triśirastantra (triśirastantre): 'The one who abides in an immaculate condition --lit. in an immaculate seat-- (vimala-āsana-gocaraḥ), becomes absorbed (samāviśet) in the State of Rudra --i.e. of Śiva-- (rudra-sthānam) (even) in the middle (madhye tu) of the group of six senses (akṣa-ṣaṭkasya)'.

When the awareness of one's own essential nature becomes expanded by means of the enjoyment of the respective delights (nija-nija-bhoga-ābhoga-pravikāsi-nija-sva-rūpa-parimarśe), the goddesses of the subordinate circles (anucakra-devyaḥ) gradually (kramaśas) move (yānti) on to the central cakra or circle of Consciousness (saṁvid-cakram... madhyamam), indeed (hi).

However (tu), in the case of another (person) whose nature is self-sufficiency --i.e. he, i.e. this person, unlike the abovementioned kaulayogī, lacks that kind of awareness-- (svastha-tanoḥ aparasya), since (yataḥ) those (goddesses of the subordinate circles) (tāḥ) (just) sit --i.e. they assume total indifference-- (āsate iti) after stopping to preside over the body (deha-adhiṣṭhitam vihāya), therefore (tad) (his) conception of what he is (ahaṁyuḥ) (is) neither (no) full or perfect (pūrṇaḥ) nor does (na api ca) move upward --viz. to higher levels of consciousness-- (ucchalati).

That (tad) couple of śakti and possessor of śakti (śakti-śaktimat-yugam) whose power is obtained by a filling carried out by the rays of light —viz. by the deities of the subordinate circles— (anucakra-devatā-ātmaka-marīci-paripūraṇa-adhigata-vīryam) face one another (anyonya-samunmukham bhavati).

That (tad) pair --i.e. śakti and possessor of śakti-- (yugalam), in which there is an commotion generated by the contact produced by an entry into the Upper Abode (ūrdhva-dhāma-praveśa-saṁsparśa-jāta-saṅkṣobham), agitates (kṣubhnāti) even (api) those (tāni) subordinate circles (anucakrāṇi). Then (tadā), (the subordinate circles become) part of That --viz. part of the Upper Abode-- (tad-mayāni) and not a separate reality --lit. and not separate-- (na pṛthak tu).

In this way (ittham), this (etad) pair (yāmalam) where (all) conversations about difference and separation have vanished (galita-bhidā-saṅkatham yad eva) is (syāt), through a gradation of manners (krama-tāratamya-yogāt), that very (sā eva hi) Consciousness (saṁvid) (called) unification-related emission (visarga-saṅghaṭṭaḥ).

That (tad) immutable Abode (dhruva-dhāma) (is) Anuttara --i.e. Śiva-- (anuttaram), (is) the universal and generous Joy consisting of both --viz. of śakti and possessor of śakti-- (ubhaya-ātmaka-jagat-udārasa-ānandam). The Highest (param) Kaula (kaulam) (is) neither (no) the peaceful (emission) (śāntam) nor (na api) the risen (emission) (uditam) (but rather) the Cause that generates the peaceful and the risen (emissions) (śānta-udita-sūti-kāraṇam).

The one who desires to get the Uninterrupted State (anavacchinna-pada-īpsuḥ) should always take (sadā kuryāt) that Consciousness (tām saṁvidam) for himself (ātmasāt). The nature or form (rūpam) of the goddesses (devyāḥ) of Consciousness (citaḥ) (is), in the true sense of the word (paramārthatas hi), 'uninterrupted' (anavacchinnam).

By mentioning, at the moment the objects disappear, the peaceful and risen (emissions) mostly like 'such and such' (because they are impossible to name as their sole form is merely one's own experience) (īdṛk-tādṛk-prāya-praśama-udaya-bhāva-vilaya-parikathayā), the fortunate one --i.e. the yogī who is an ardent follower of Kula-- (subhagaḥ) penetrates --or 'should penetrate'-- (praviśet) the Uninterrupted Abode of Visarga or Emission (anavacchinnam dhāma... vaisargikam).

Then (atha), the two (dvayam) —viz. the peaceful and risen (emissions) (śānta-udita-ātmakam)— spring up (udeti) simultaneously (yugapad) in the śakti and the possessor of śakti (śakti-śaktimatoḥ). The form (rūpam) (called) 'risen' (uditam) concerns the each other's abodes --viz. the abodes of śakti and possessor of śakti-- (paraspara-dhāma-gatam), (while) the (form called) peaceful (śāntam) has to do with oneself only --viz. either with śakti or with the possessor of śakti-- (ātma-gatam eva). Besides (api), both (of them) --i.e. śakti and possessor of śakti-- (ubhayam) (are) as a matter of fact (vastutas kila) 'a pair' (yāmalam iti). So (tathā), the (form known as) 'risen' (uditam) (is also) the peaceful one (śāntam)||108-120||

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 Stanzas 121 to 132

शक्तिस्तद्वदुचितां सृष्टिं पुष्णाति नो तद्वान्।
शान्तोदितात्मकोभयरूपपरामर्शसाम्ययोगेऽपि॥१२१॥

Śaktistadvaducitāṁ sṛṣṭiṁ puṣṇāti no tadvān|
Śāntoditātmakobhayarūpaparāmarśasāmyayoge'pi||121||

Śakti (śaktiḥ), and not (no) the possessor of śakti (tadvān), unfolds (puṣṇāti) a manifestation (sṛṣṭim) which is suitable for her possessor (tad-vat-ucitām), although (api) there is an equality of awareness in both forms —viz. in the peaceful (form) and in the risen (form)(śānta-udita-ātmaka-ubhaya-rūpa-parāmarśa-sāmya-yoge)||121||


प्रविकस्वरमध्यपदा शक्तिः शास्त्रे ततः कथिता।
तस्यामेव कुलार्थं सम्यक्सञ्चारयेद्गुरुस्तेन॥१२२॥

तद्द्वारेण च कथितक्रमेण सञ्चारयेत नृषु।
स्वशरीराधिकसद्भावभावितामिति ततः प्राह॥१२३॥

श्रीमत्कल्लटनाथः प्रोक्तसमस्तार्थलब्धये वाक्यम्।
तन्मुख्यचक्रमुक्तं महेशिना योगिनीवक्त्रम्॥१२४॥

तत्रैष सम्प्रदायस्तस्मात्सम्प्राप्यते ज्ञानम्।
तदिदमलेख्यं भणितं वक्त्राद्वक्त्रस्थमुक्तयुक्त्या च॥१२५॥

वक्त्रं प्रधानचक्रं स्वा संविल्लिख्यतां च कथम्।
अथ सृष्टे द्वितयेऽस्मिन्शान्तोदितधाम्नि येऽनुसन्दधते॥१२६॥

प्राच्यां विसर्गसत्तामनवच्छिदि ते पदे रूढाः।
ये सिद्धिमाप्तुकामास्तेऽभ्युदितं रूपमाहरेयुरथो॥१२७॥

तेनैव पूजयेयुः संविन्नैकट्यशुद्धतमवपुषा।
तदपिच मिथो हि वक्त्रात्प्रधानतो वक्त्रगं यतो भणितम्॥१२८॥

अजरामरपददानप्रवणं कुलसञ्ज्ञितं परमम्।
येऽप्यप्राप्तविबोधास्तेऽभ्युदितोत्फुल्लयागसंरूढाः॥१२९॥

तत्परिकल्पितचक्रस्थदेवताः प्राप्नुवन्ति विज्ञानम्।
ते तत्र शक्तिचक्रे तेनैवानन्दरसमयेन बहिः॥१३०॥

दिक्षु चतसृषु प्रोक्तक्रमेण गणनाथतः प्रभृति सर्वम्।
सम्पूज्य मध्यमपदे कुलेशयुग्मं त्वरात्रये देवीः॥१३१॥

बाह्ये प्रत्यरमथ किल चतुष्कमिति रश्मिचक्रमर्कारम्।
अष्टकमष्टाष्टकमथ विविधं सम्पूजयेत्क्रमेण मुनिः॥१३२॥

Pravikasvaramadhyapadā śaktiḥ śāstre tataḥ kathitā|
Tasyāmeva kulārthaṁ samyaksañcārayedgurustena||122||
Taddvāreṇa ca kathitakrameṇa sañcārayeta nṛṣu|
Svaśarīrādhikasadbhāvabhāvitāmiti tataḥ prāha||123||
Śrīmatkallaṭanāthaḥ proktasamastārthalabdhaye vākyam|
Tanmukhyacakramuktaṁ maheśinā yoginīvaktram||124||
Tatraiṣa sampradāyastasmātsamprāpyate jñānam|
Tadidamalekhyaṁ bhaṇitaṁ vaktrādvaktrasthamuktayuktyā ca||125||
Vaktraṁ pradhānacakraṁ svā saṁvillikhyatāṁ ca katham|
Atha sṛṣṭe dvitaye'sminśāntoditadhāmni ye'nusandadhate||126||
Prācyāṁ visargasattāmanavacchidi te pade rūḍhāḥ|
Ye siddhimāptukāmāste'bhyuditaṁ rūpamāhareyuratho||127||
Tenaiva pūjayeyuḥ saṁvinnaikaṭyaśuddhatamavapuṣā|
Tadapica mitho hi vaktrātpradhānato vaktragaṁ yato bhaṇitam||128||
Ajarāmarapadadānapravaṇaṁ kulasañjñitaṁ paramam|
Ye'pyaprāptavibodhāste'bhyuditotphullayāgasaṁrūḍhāḥ||129||
Tatparikalpitacakrasthadevatāḥ prāpnuvanti vijñānam|
Te tatra śakticakre tenaivānandarasamayena bahiḥ||130||
Dikṣu catasṛṣu proktakrameṇa gaṇanāthataḥ prabhṛti sarvam|
Sampūjya madhyamapade kuleśayugmaṁ tvarātraye devīḥ||131||
Bāhye pratyaramatha kila catuṣkamiti raśmicakramarkāram|
Aṣṭakamaṣṭāṣṭakamatha vividhaṁ sampūjayetkrameṇa muniḥ||132||

On that account (tatas), in the scripture (śāstre), śakti (śaktiḥ) is called (kathitā) the one in whom the middle state is expanded (pravikasvara-madhya-padā). Because of that --i.e. because the śakti is the cause for the middle state to expand-- (tena), the Guru (guruḥ) completely (samyak) transmits (sañcārayet) the meaning of Kula (kula-artham) to her (tasyām) alone (eva). And (ca) by means of her (or by means of her aperture, viz. of her mouth) --i.e. by means of the mouth of the śakti-- (tad-dvāreṇa), she communicates (sañcārayeta) (the meaning of Kula) to the men (nṛṣu) in the aforesaid way (kathita-krameṇa).

'(The Guru should make the śakti) ready --i.e. he should prepare the śakti-- since (her) real being is greater than his own body --viz. than the body of the Guru-- (sva-śarīra-adhika-sat-bhāva-bhāvitām iti)'. For that reason --i.e. because the śakti is superior-- (tatas), venerable Kallaṭanātha (śrīmat-kallaṭanāthaḥ) expressed (prāha) (that) declaration (vākyam) to obtain the whole meaning of what has been mentioned before (prokta-samasta-artha-labdhaye).

That (tad) mouth of the Yoginī-s (yoginī-vaktram) is said (uktam) by the Great Lord (mahā-īśinā) to be the main cakra or circle (mukhya-cakram). (Because) this (eṣaḥ) sacred tradition (sampradāyaḥ) (is established) there (tatra), Knowledge (jñānam) is obtained (samprāpyate) from it (tasmāt).

That very (tad idam) Speech (bhaṇitam) cannot be written (alekhyam). It remains in a mouth (vaktra-stham) after coming from (another) mouth (vaktrāt) and (ca) by means of what is mentioned (ukta-yuktyā). The mouth (of the Yoginī-s) (vaktram) (is) the principal cakra or circle (pradhāna-cakram). How (katham) could Consciousness, which is essentially only experience, be written (svā saṁvid likhyatām ca katham)?

So (atha), the ones (te) who (ye) are exploring (anusandadhate) in these two manifestations (sṛṣṭe dvitaye asmin) —viz. in the peaceful and risen states (śānta-udita-dhāmni)— become (fully) established (rūḍhāḥ) in the Uninterrupted State (anavacchidi... pade) (if they pay attention) to the prior Essence of Visarga or Emission (prācyām visarga-sattām).

Moreover (atha), the ones (te) who (ye) desire to get (āptu-kāmāḥ) a supernatural power (siddhim) should consume (āhareyuḥ) the risen form --i.e. the ejaculation-- (abhyuditam rūpam). They should worship (pūjayeyuḥ) with that form alone, which is the most pure (substance) due to its proximity to Consciousness (tena eva... saṁvid-naikaṭya-śuddhatama-vapuṣā). And also (api ca), since (yatas) that --i.e. the risen form or ejaculation-- (tad) is said (bhaṇitam) to go eminently from mouth to mouth (vaktrāt pradhānatas vaktra-gam) in a reciprocal way (mithas), (and) to be prone to give a state which is immortal and not subject to old age (ajara-amara-pada-dāna-pravaṇam), (it is) supreme (paramam) (and) called Kula (kula-sañjñitam).

Even (api) those (te) who (ye) have not attained an Awakening (aprāpta-vibodhāḥ) are firmly established (in Śiva) through a sacrifice which is expanded by the risen (form or ejaculation) (abhyudita-utphulla-yāga-saṁrūḍhāḥ). The deities determined by that --by the risen form or ejaculation--, who stand in the cakra or circle (tad-parikalpita-cakra-stha-devatāḥ), get (prāpnuvanti) Vijñāna or Direct Knowledge (vijñānam).

Those --i.e. the ones who did not attain an Awakening-- (te) (carry out the rite) there (tatra) —inside the circle of Śakti (śakti-cakre)— with that very (substance) which is composed of the sap of Bliss --viz. with the risen form or ejaculation-- (tena eva ānanda-rasa-mayena). After worshiping (sampūjya) outside (bahis), in the four directions (dikṣu catasṛṣu) —in the aforesaid order (prokta-krameṇa)—, the whole (set of deities) (sarvam) beginning with (prabhṛti) Gaṇanātha --Gaṇeśa-- (gaṇanāthataḥ); after worshiping (sampūjya) the pair of Kuleśa-s --lit. 'Lords of Kula', i.e. the Lord of Kula and His Śakti or Power-- (kula-īśa-yugmam tu) in the middle state (madhyama-pade) (and) the goddesses (devīḥ) on the three spokes (arā-traye), the intermediate group of spokes (pratyaram) on the outside (bāhye) (and) then (atha kila) 'the group of four' (catuṣkam iti), the sage (muniḥ) should worship (sampūjayet), in due order (krameṇa), the circle of rays (raśmi-cakram) --viz. the twelve spokes-- (arka-aram), the group of eight (aṣṭakam), the group of sixty-four (aṣṭa-aṣṭakam), and then (atha) the manifold group (of deities) (vividham)||122-132||

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 Stanzas 133 to 140

निजदेहगते धामनि तथैव पूज्यं समभ्यस्येत्।
यत्तच्छान्तं रूपं तेनाभ्यस्तेन हृदयसंवित्त्या॥१३३॥

शान्तं शिवपदमेति हि गलिततरङ्गार्णवप्रख्यम्।
तच्छान्तपदाध्यासाच्चक्रस्थो देवतागणः सर्वः॥१३४॥

तिष्ठत्युपरतवृत्तिः शून्यालम्बी निरानन्दः।
योऽप्यनुचक्रदृगादिस्वरूपभाक्सोऽपि यत्तदायत्तः॥१३५॥

तेनानन्दे मग्नस्तिष्ठत्यानन्दसाकाङ्क्षः।
परतत्स्वरूपसङ्घट्टमन्तरेणैष करणरश्मिगणः॥१३६॥

आस्ते हि निःस्वरूपः स्वरूपलाभाय चोन्मुखितः।
रणरणकरसान्निजरसभरितबहिर्भावचर्वणवशेन॥१३७॥

विश्रान्तिधाम किञ्चिल्लब्ध्वा स्वात्मन्यथार्पयते।
तन्निजविषयार्पणतः पूर्णसमुच्छलितसंविदासारः॥१३८॥

अनुचक्रदेवतागणपरिपूरणजातवीर्यविक्षोभः।
चक्रेश्वरोऽपि पूर्वोक्तयुक्तितः प्रोच्छलेद्रभसात्॥१३९॥

Nijadehagate dhāmani tathaiva pūjyaṁ samabhyasyet|
Yattacchāntaṁ rūpaṁ tenābhyastena hṛdayasaṁvittyā||133||
Śāntaṁ śivapadameti hi galitataraṅgārṇavaprakhyam|
Tacchāntapadādhyāsāccakrastho devatāgaṇaḥ sarvaḥ||134||
Tiṣṭhatyuparatavṛttiḥ śūnyālambī nirānandaḥ|
Yo'pyanucakradṛgādisvarūpabhākso'pi yattadāyattaḥ||135||
Tenānande magnastiṣṭhatyānandasākāṅkṣaḥ|
Paratatsvarūpasaṅghaṭṭamantareṇaiṣa karaṇaraśmigaṇaḥ||136||
Āste hi niḥsvarūpaḥ svarūpalābhāya conmukhitaḥ|
Raṇaraṇakarasānnijarasabharitabahirbhāvacarvaṇavaśena||137||
Viśrāntidhāma kiñcillabdhvā svātmanyathārpayate|
Tannijaviṣayārpaṇataḥ pūrṇasamucchalitasaṁvidāsāraḥ||138||
Anucakradevatāgaṇaparipūraṇajātavīryavikṣobhaḥ|
Cakreśvaro'pi pūrvoktayuktitaḥ procchaledrabhasāt||139||

(The yogī) should perform repeatedly (samabhyasyet) the worship (pūjyam) likewise (tathā eva) on the abode situated in one's own body (nija-deha-gate dhāmani). Any (yad tad) peaceful (śāntam) form (rūpam), if that --i.e. if that peaceful form whatsoever-- is practiced with awareness of the Heart (tena abhyastena hṛdaya-saṁvittyā), reaches (eti) the Peaceful State of Śiva (śāntam śiva-padam) known as Waveless Ocean (galita-taraṅga-arṇava-prakhyam).

By resting on that Peaceful State (tad-śānta-pada-adhyāsāt), the entire group of deities (devatā-gaṇaḥ sarvaḥ) that resides in the (main) cakra or circle (cakra-sthaḥ) stops (tiṣṭhati), ceases to function (uparata-vṛttiḥ), reposes in the void (śūnya-ālambī) (and becomes totally) devoid of Bliss (nis-ānandaḥ).

Since (yad) (the group of deities) whose nature is a subordinate cakra or circle such as sight, etc. (yaḥ api... anucakra-dṛk-ādi-svarūpa-bhāksaḥ api) is depending on that --i.e. on the group of deities of the main circle-- (tad-āyattaḥ), therefore (tena), while remaining immersed --viz. while such a group of deities still remains immersed-- (magnaḥ tiṣṭhati) in Bliss (ānande), it is (anyway) desirous of Bliss (ānanda-sākāṅkṣaḥ).

This (eṣaḥ) group of rays of the senses (karaṇa-raśmi-gaṇaḥ) (which is) without (antareṇa) a union with that Nature which is Supreme --i.e. with Consciousness-- (para-tad-svarūpa-saṅghaṭṭam) stops (āste) indeed (hi), (and) being deprived of its nature (nis-svarūpaḥ), it --i.e. the group of rays of the senses-- is intent on (unmukhitaḥ) getting (such a) nature (back) (svarūpa-lābhāya ca) --i.e. such a group of rays of the senses is desirous of getting Bliss back--.

After reaching (labdhvā) somewhat (kiñcid) the abode of repose (viśrānti-dhāma) due to a fondness for longing (raṇaraṇaka-rasāt) (and also) on account of a desire to relish external objects which are full of one's own Rasa --i.e. of one's own Consciousness-- (nija-rasa-bharita-bahis-bhāva-carvaṇa-vaśena), (the group of rays of the senses) offers (arpayate) then (atha) (what was being enjoyed) to one's own Self (sva-ātmani).

Because of offering their own objects --i.e. the external objects of senses-- (like that) (tad-nija-viṣaya-arpaṇataḥ), (there is) a downpour of Full and Elevated Consciousness (pūrṇa-samucchalita-saṁvid-āsāraḥ), (there is) an agitation of the power born --i.e. the agitation of the power-- from the filling up of the group of deities of the subordinate circles (anucakra-devatā-gaṇa-paripūraṇa-jāta-vīrya-vikṣobhaḥ). (Then,) the Lord of the Circle (cakra-īśvaraḥ api), by means of the device which was mentioned before (pūrva-ukta-yuktitaḥ), spurts out (procchalet) impetuously --i.e. suddenly and with force-- (rabhasāt)||133-139||


त्रिविधो विसर्ग इत्थं सङ्घट्टः प्रोदितस्तथा शान्तः।
विसृजति यतो विचित्रः सर्गो विगतश्च यत्र सर्ग इति॥१४०॥

Trividho visarga itthaṁ saṅghaṭṭaḥ proditastathā śāntaḥ|
Visṛjati yato vicitraḥ sargo vigataśca yatra sarga iti||140||

Visarga or Emission (visargaḥ) (is) thus (ittham) of three kinds (trividhaḥ): (1) Unification-related (saṅghaṭṭaḥ), (2) risen (proditaḥ) as well as (tathā) (3) peaceful (śāntaḥ). (The word Visarga means:) (1) 'That which emits (visṛjati)', (2) '(That) from where the varied manifestation or emission (comes)' (yatas vicitraḥ sargaḥ) (and) (3) '(That) where the manifestation or emission ceases' (vigataḥ... yatra sargaḥ iti)||140||

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 Stanzas 141 to 150

श्रीतत्त्वरक्षणे श्रीनिगमे त्रिशिरोमते च तत्प्रोक्तम्।
कुण्डं शक्तिः शिवो लिङ्गं मेलकं परमं पदम्॥१४१॥

द्वाभ्यां सृष्टिः संहृतिस्तद्विसर्गस्त्रिविधो गमे।
स्रोतोद्वयस्य निष्ठान्तमूर्ध्वाधश्चक्रबोधनम्॥१४२॥

विश्रामं च समावेशं सुषीणां मरुतां तथा।
गतभेदं च यन्त्राणां सन्धीनां मर्मणामपि॥१४३॥

द्वासप्ततिपदे देहे सहस्रारे च नित्यशः।
गत्यागत्यन्तरा वित्ती सङ्घट्टयति यच्छिवः॥१४४॥

तत्प्रयत्नात्सदा तिष्ठेत्सङ्घट्टे भैरवे पदे।
उभयोस्तन्निराकारभावसम्प्राप्तिलक्षणम्॥१४५॥

मात्राविभागरहितं सुस्फुटार्थप्रकाशकम्।
अभ्यस्येद्भावसंवित्तिं सर्वभावनिवर्तनात्॥१४६॥

सूर्यसोमौ तु संरुध्य लयविक्षेपमार्गतः।
एवं त्रिविधविमर्शावेशसमापत्तिधाम्नि य उदेति॥१४७॥

संवित्परिमर्शात्मा ध्वनिस्तदेवेह मन्त्रवीर्यं स्यात्।
तत्रैवोदिततादृशफललाभसमुत्सुकः स्वकं मन्त्रम्॥१४८॥

अनुसन्धाय सदा चेदास्ते मन्त्रोदयं स वै वेत्ति।
अत्रैव जपं कुर्यादनुचक्रैकत्वसंविदागमने॥१४९॥

युगपल्लक्षविभेदप्रपञ्चितं नादवृत्त्यैव।
श्रीयोगसञ्चरेऽपिच मुद्रेयं योगिनीप्रिया परमा॥१५०॥

Śrītattvarakṣaṇe śrīnigame triśiromate ca tatproktam|
Kuṇḍaṁ śaktiḥ śivo liṅgaṁ melakaṁ paramaṁ padam||141||
Dvābhyāṁ sṛṣṭiḥ saṁhṛtistadvisargastrividho game|
Srotodvayasya niṣṭhāntamūrdhvādhaścakrabodhanam||142||
Viśrāmaṁ ca samāveśaṁ suṣīṇāṁ marutāṁ tathā|
Gatabhedaṁ ca yantrāṇāṁ sandhīnāṁ marmaṇāmapi||143||
Dvāsaptatipade dehe sahasrāre ca nityaśaḥ|
Gatyāgatyantarā vittī saṅghaṭṭayati yacchivaḥ||144||
Tatprayatnātsadā tiṣṭhetsaṅghaṭṭe bhairave pade|
Ubhayostannirākārabhāvasamprāptilakṣaṇam||145||
Mātrāvibhāgarahitaṁ susphuṭārthaprakāśakam|
Abhyasyedbhāvasaṁvittiṁ sarvabhāvanivartanāt||146||
Sūryasomau tu saṁrudhya layavikṣepamārgataḥ|
Evaṁ trividhavimarśāveśasamāpattidhāmni ya udeti||147||
Saṁvitparimarśātmā dhvanistadeveha mantravīryaṁ syāt|
Tatraivoditatādṛśaphalalābhasamutsukaḥ svakaṁ mantram||148||
Anusandhāya sadā cedāste mantrodayaṁ sa vai vetti|
Atraiva japaṁ kuryādanucakraikatvasaṁvidāgamane||149||
Yugapallakṣavibhedaprapañcitaṁ nādavṛttyaiva|
Śrīyogasañcare'pica mudreyaṁ yoginīpriyā paramā||150||

That (tad) has been said (proktam) in venerable Tattvarakṣaṇa (śrī-tattvarakṣaṇe), in venerable Nigama --not the Veda-s here but Gama, a scripture which will be quoted very soon-- (śrī-nigame) and (ca) in Triśiromata --viz. in the doctrine of the three-headed Bhairava-- (tri-śiras-mate).

The fire pit (kuṇḍam) (is) Śakti (śaktiḥ), Śiva (śivaḥ) (is) the liṅga (liṅgam), (their) conjunction (melakam) (is) the Supreme (paramam) State (padam). Manifestation (sṛṣṭiḥ), withdrawal (saṁhṛtiḥ) (and) that --i.e. 'anakhya' or the unspeakable/unmentionable-- (tad) (are derived) from (those) two --viz. from Śakti and Śiva-- (dvābhyām). (This is) the triple (trividhaḥ) emission (visargaḥ) in (venerable) Gama --viz. in Nigama, the scripture being referred to before-- (game).

A cessation --a repose in the middle state-- (niṣṭhāntam) of the two streams (srotas-dvayasya), an awakening of the superior and inferior cakra-s or circles (ūrdhva-adhas-cakra-bodhanam), a relaxation (viśrāmam) and (ca) an absorption (samāveśam) of the channels (suṣīṇām) and (tathā) vital airs (marutām), (and) a disappearance of the division (gata-bhedam) into yantra-s (yantrāṇām), joints (sandhīnām) and even (api) vitals members or organs (marmaṇām), (are produced).

Constantly (nityaśas) in the seventy-two thousand spokes --i.e. in the 72,000 channels-- in the body (dvāsaptati-pade dehe sahasra-are ca), between prāṇa and apāna --i.e. in the middle state-- (gati-āgati-antarā), (the yogī who is now totally) Śiva (yad śivaḥ) joins both kinds of consciousness together --i.e. the peaceful and the risen emissions-- (vittī saṅghaṭṭayati).

Therefore (tad), by effort (prayatnāt), he should always remain (sadā tiṣṭhet) in the unification --i.e. in the unification-related emission-- (saṅghaṭṭe), (in other words,) in the State of Bhairava (bhairave pade).

On that account (tad), (as a consequence of his staying in the State of Bhairava,) from them both --i.e. from the peaceful and risen emissions-- (ubhayoḥ), (a State) which is devoid of the division into mātrā-s --lit. atoms, units of time, parts, etc.-- (mātrā-vibhāga-rahitam) (and) which is characterized for attaining a state devoid of form (nis-ākāra-bhāva-samprāpti-lakṣaṇam) (is generated. Consequently, this State) manifests --lit. manifesting-- a very clear Reality (whose sole nature is only one's own experience) (su-sphuṭa-artha-prakāśakam).

After preventing (saṁrudhya) sun and moon --i.e. prāṇa and apāna-- (sūrya-somau tu) from (circulating through) the path(s) of dissolution and projection (laya-vikṣepa-mārgataḥ), he should practice (abhyasyet) awareness of the Being (bhāva-saṁvittim) by abstaining from all the beings (sarva-bhāva-nivartanāt).

Thus (evam), that which (yaḥ) —because of such a practice of awareness of the Being— arises (udeti) in the triple abode composed of awareness, absorption and attainment (trividha-vimarśa-āveśa-samāpatti-dhāmni) (is) the sound (dhvaniḥ) whose nature is a contact with Consciousness (saṁvid-parimarśa-ātmā). In this context (iha), that very (reality) --i.e. dhvani or sound-- (tad eva) is (syāt) the power of mantra (mantra-vīryam).

He who is extremely desirous to get such a fruit that arises (udita-tādṛśa-phala-lābha-samutsukaḥ) right there --viz. in that dhvani or sound-- (tatra eva), if (ced) after exploring --i.e. after repeating-- (anusandhāya) always (sadā) his own mantra (svakam mantram), remains (āste) (right there --in that dhvani or sound--), is certainly going to know (sa vai vetti) the arising of the mantra --viz. his mantra is going to arise for him-- (mantra-udayam).

Right here --i.e. in the mantra whose essence is a realization of Consciousness-- (atra eva), in connection with the arrival —simultaneously and in unity— of the (deities of the) subordinate circles at Consciousness --i.e. at the main cakra or circle-- (anucakra-ekatva-saṁvid-āgamane yugapad), he should perform (kuryāt) the japa or muttering (japam) arranged in divisions of one hundred thousand (lakṣa-vibheda-prapañcitam) in accordance with the awareness of nāda or sound (nāda-vṛttyā eva).

Also (api ca), in venerable Yogasañcara (śrī-yogasañcare), this (iyam) mudrā (mudrā) which is dear to the Yoginī-s (yoginī-priyā) (is) supreme (paramā)||141-150||

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Gabriel Pradīpaka

This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

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