Malind Vijayottera Tantra @ Ve Bouroe Book or the Trika Sastre of Kastwair (together with an rm 2, nelish translation Brie Bhilononhtobeng ieee ieaualses se sinnifteance). < : tfeal notes = by Vishnu Datt Shastri, u.As(T. & Vaitya Kovirej, Medalist, 2.0Table of Contents. oes (consulted for this thesis) with their obreviations. cae ma oe a irefsoe. ae ee is ae Pert I. (Introduction) I Vitle, description und historical baokrround of the work. ie ab : (a) Meen'ing of the term "Malini" and its difference’ from Mutrkas 1. (p) 8 ure of the work - its objective pnd subject matter - ita trad iffonal basis and subsequent development of School - preliminary and supple- mentary sections of the text (Purve Malind and Uttara Melini). 6. TI. brief survey of ita contents and its place n the Yantrike literature in general end in rike literature in particular. ... eee s) Contente. Spe he eee 9. b) Its olnce in the Tantrika and the ‘vrika literature. Be ee a4. ITI, Gitline of the Trike Culture (Philosophy and Weligion) - with a brief review of its Vstory. ae ia ae aS la) 1. Weaning of the Trika. pee oy BBs 9 - gl. 22 = 88,2. Comparison of the Trika with the 3iddhanta end the Padupsta School. a : 20, Spende and Pratyabhijia in re- lation to the Irika. 30. 4, History of the system.. "35. (bv) 1, Ordwin of Philosophy and its relation to religion... 41. 2, Philosophy eo a chief source of liberation and its varieties: according Abhinava Gupta. 45. 3. Meaning of the term Kriya end 4 illustration of various doot- rines of the system. 46. 1. Doctrine of seven Phanatrs 47. II, Doctrine of three linzas. 50. TII, Seven Vidnia. 51. IV. Kxumx, ive States. 52. Vv. Ftman, 53, VI. Doctrine of 4 VII. The theory of three Upayss VIII. cit. 55. IX. Svatantrya, 56. X. Sekti-pata. 58. XI. The theory of absolute. 57. XII. Doetrine of manifestation. 58, IIII. Sadadhvan. 59. XIV. Dootrine of Kaladhven and = desadhvan, 70. 4. Pract ‘cal relision. 72.Ultimate good or end of human striving and means to attain it w3 Trika monism compared with Vedantio : ~ N Advaitayada and the Visistadvaita- vada of ®emanuja and Nilskentha. 62. Iv. emental character of the work with its cvweY-PIRST " 25. TWEY-SECGOND © 27. e e ® e e e e e ® seial relixious significance, 90 ~ 99 © e Bart 11. : e e vy, 3xT) Summary of the ‘ext chapterwise. 28 e 3 .DHIKARA. ae e coup” 3. e IRD 8. e } A ahaa 10. e Hoo" abies ® ix," aa { 2 wen" seh e IcHTH" a4. @ Itt" i 15. P e RNTH” 1s. e Lav EIR i size e | cweLR, 18. @ | | HIRTINTH ADHIKARA. 19. e ee aa ; | sTeTINTH ” 20. e | SIXDNTH " 22. e I SEvPEENTH " 22. ® | sroweNTN 26. . NINEENTH " BS. e vweleTH = BAe e e e eeecccccccccccceosoeoseceoeoeseoosreooreresee VI. TRANSLATION OF THE TEXT. vit. CWENTY-THIRD ADRIKAPA, iret Adhikers. Second " whird 0 Fourth =" Fifth 4 Sixth n Seventh " Eighth =" Ninth ci Tenth. " Fleventh * Twelveth ” Thirteenth Adhikere. Pourteenth " Fitteenth =|" aixteenth . Seventeenth sinhteenth ” Nineteenth Twent Leth “ Twenty-first " Twenty-second Twenty-third " NOPSS ON THE TEXT. First Adhikara. Second Adhikare. Thira " Fourth " Firth " 166. 17. 176. 179. 185-252.5. Sixth Adhikara. 232, Seventh * 246. Bichth = * 248. Ninth ital 249, ; ‘Tenth a 249. Eleventh " 250. Twelveth-Sixteenth Adhikeras. * 250. Seventeenth Adnt 250. Eight sonth " | 251. Nineteenth " 251. Twent feth " 252. Twenty-first " 252. | Twenty-Seoond to Twenty-third Adhikana252. RPSLEs. VIIT - Append toda, 1-15. 1. Ordein of Yantras, a 2. Yentrika Conception of Sedhana. 3. 3. Importance cf Tantras. 4. 4. Some fundamental dootrine of TantraeS. (a) Threefold division of human nature or dootrine of bhava. 5. { (v) Dootrine or Acara, 10. (co) Six centres or Sat Cakra, ll. (4) Doctrine of Harsa and its explanetion. 23, 5. Two methods for self-reslisation, neti neti method and the method of sublimation, 1s. IX. Index.Pt seneulted forthis thesie) with their @ og, G1. Gas woRES pbreviations. avhinava Gupte, an nistorioul Bnd philosophical study (Dr. Kent? gnendra Pandev-) Bhaevat ite Chapter. guiturel Heritage of India Volume (ola series). Chandorye Upaniget Chapter. Garland of letters+ (arthur Avalon) + Indien Philosophy, (gir Radha Krishnan). By Es Later + vera pratyebnijne vimaraint (utpoladeve) + 4 t xasnmir baivism (J-c.chatterds)- Kularnava tantra. Mrgendra entra. Mahamaya (Arthur Avelon)- Niruttara tantree para trinsikas Philosophy of Hindu Sadhana (pr Nalini Kanta Brahma).1s. Rete Ratnet: (N.Krishn Shastri) Sarvollasatantra (Serve nanda). 17. S.N.Kas Spenda Nisyanda 18, 3.7. Svavchenda tantra. 19, S-Po+ Serpent power (arthur Avalon). 20. TrAs Tantraloka. (abhinava Gupta). : Tantre Sera (Avnineva Gupta) + oe. Tri, Ry Ines Pha. © ‘Tripure Rasya, jane Khanda. i 23. VIMAR. Vaignaview, Seiviem and other minor religions (R.0,Bhanderskara). Vijmane Bhairava. 25. Ya. BP Vakya Padiya. (Bhartr Hari). Yora Vija. 27, You Vas yora Yasigta- 1 20. 5: baxti or divine power. (pDrisudhendu Kumer Das) + Ma. Vv. ) eee, Malini Vijayottara tantra.PREFACE. It is needless to say thet contributions of Keshmir to Senskrit literature are remarkable. Apart from the other branches of literature, wonderful discover- 4es of the Kashmirian Scholars and saints in the sphere of the Advaita Saiva 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 Keshmir Saiviem rather Trika Sasana of Kashmir give us the correct estimate of the spiritual fervour and the literary zeal of the age. As a matter of fact the trike dargana of Kasimir comprises its various aspects in itself and represents the unity of the three principles which are elaborately 4iscussed in their proper place. The present work, Malini Vejayottera Tantra, is chiefly connected with the Trike School and Abhinava Gupta, a great scholer and sage of the 10th century A.D., has regarded it es an authority on it. From the beginning of my literary career, I was influenced by the Saiva and $akta oult of Kashmir not because it belongs to my native place but because it prosents the Gaiva metaphysics in ite true perspective. I made up my mind to study this Philosophy and, therefore, consulted Shri J.0,Chatterji, the late Superintendent of the Government Research Library, Srinagar. He suagested to me the present work, Malini Vejayottara Tantra asfi. thesis for the degree of Ph.D. ‘ The study of the Kashmir Saiva School cannot be complete unless the teachings of Malini Vijayottara vantra are brought into light. The work is primarily ' associated with the Trika Sohool and contains all its externals and fundamentals in it in brief: I have divided tho work into three parts: first conteins the theoritical 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, 1s obviously difficult due to its occult teachings and obscure technical terms, used for 5 the formation of mantras. I mey mention that one of the difficulties that stood in my way in connection with this thesis is the paucity of authoritative work on the Sehool in general | and on Walini 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 em 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 jiearned scholar of the Indian philosophies in general and an authority | on the Kashmir Gaivism in particular who helped mo to | thenkful to Dr. Surya Kanta Ji.M.A.,D.Litt., Head of the Sanskrit Department, Hindu University, Banaras, whomi guided me in my theais. Luatly I offer my hearty thanks to my colleague Professor P.N.Qazi, of the Government Gollege for Women, Srinagar, who helped me in my dootrinal | and linguistio difficulties. G.G.M.Arts College, Vishnu Datt Shastri. Jenmu. 8-4-96. BD cud@eoseeeeeeeeseeetoeeeovnecsces f Pert I. (Introduct fon) I. Title, Desoription and Historical background of the work. (a) The term, ‘Malini*, 18 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 lst. adhi. of Ma., the author has stated it as ‘Maya’ and asoribed' all the qualities of the Absolute to it. In the 3rd. adhi., 4t 4s saa to be Iooha,. trom which the phenomenal multi- plicity emanates. The further developments of Iooha Sakti ere jivana and Kriya daktis. This Sakti, in its transcendent state, 19: one with Siva and has no its distinctive character. | This supreme will or Sakti of Sive, in the state of mani- ‘ festation, assumes various titles. For exumple, in connec- | tion with the origin of letters, the bexta is named as i 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 (Sevaa) and their meanings (artha) emerge out separately in the form of Yacaka 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 1s impregnated by vowels) are applied to Matrka and Malindi, which have basically separated them. Now, by the Matra or Abhinnayoni Walini we mean that dakt4 trom which all letters spring up in the form of vowels and conso- nants. Simflarly the Malini or bhinayoni Malini signifies | the order of apphabet in which the vowels ov consonants are oco-mingled, The alphabetical order of the Malini school i begins from ‘na’ and ends in ‘pha’ and hence sometimes it4g called ‘Nadi Phanta’ Malini, This co-mingling of the vowels end consonants in the alphabetical order implies the extreme type of monism (perema-advaite) which was agreeable to its exponents. Both, Malini (bhinnayoni malini) and Matrka (abhinnayoni malini), regarded as two $aktis, represent two separate schools, connected with the Trika form of Kashair Saiviem, . They strictly follow the fundamental principles of the Trika Sohool and represent themselves as its parts. The basic distinction between the two is their alphabetical order. The Watrka Schocl admits two classes of letters, vowels and consonants, technically called yija end yoni... These two clessss are again divided into nine groups in the following:— : 1. Avarga (sixteen vowels), 2. Kavarga, 5. Cavares, 4. Tevarga, 5. Tavarga, 6. Pavarga, 7. Yavarea, 8. Savarga, 9. Kaa (Ma., III, 9-11)- , The Malini School has co-mingled vowels and conso- nants and its alphabetical order is as undert— Na, Tr, r, ir, lr, tha, oa, dha, 4, na, U, Uy ba, ka, kha, ga, eha, na, 1 a, va, bha, yas aa, dha, tha, Jha, Ja, re, ta, pa, oha, 1a, a, sa, ah, ha, sa, kaa, ma, sa, am, ta, ey al, o, au, da, pha. This curious alphabetical order was in vogue in the 10th oentury A.D. when Abhinava Gupta, the founder of : Watrka School, flourished. He respected Malini vijayottare’ tentra in which the Malini gekt{ (bhinnayoni Malini) 16 ! glorified. As a mattor of fact, his chief work «, Fantra- loke, 48 just 11ke a commentary on the Malini School. TheSs. eemamecgout ioteteteie No later writer or Trike Ree written anything about it. Avhinava Gu ta mentions thig wa form of dats, The literal meanings of the term ‘walini! are — Male asygasts 104 Malini pe nee Sabicea Tnedterscea snare eee cheracteristio of Malini, by which words,.are formea (or. 21st, 8), pqeteehe Pantetie 55 siete view, aad Sahool ars tamiates-3., the form of following: — all letters of @ garland in thoone more feature that distinguishes them from | each other is the origin of the different categories from ; their letters. Agcording to the Matrka School, the origin of the thirty-five principles 1s ascribed to thé consonants end \ the vowels. The letters of the Matrka, from whion @ifrerent tettvas spring up, ere tabulated below in an ascending order (aroha krema):~ Matrka School Letters. Ka, kha, ga, aha, 2 ca, cha, ja, Jha, ta » tha, da, dha, Ta, tha, da, dha, na Pa, pha, ba, bha, ma. Ye, rea; le, va » from a to Tattveas. i Earth, water, light, air, ether. Panoatanmatras - odour,savour, colour, contact, sound. Vive Karmendriyas = voice, hands, feet, organs of ex~ eretion and generation. Buddhindriya (perceptive organ) - ear, skin, eyes, tongue, 4 nose. Mind, ahankara (self arrogat~ fon), buddhd (intellect) prekrti, purusa. Rega, vidya (asu. vi.), kala, maya. Su. Vidya, Iswara, Sada~ siva, sakti,This detail of the tattvas and the letters is based on P.T., introduction.» Two principles and one letter, » 1s not found there. The origin of the thirty-five tattvas from the letters of the Malini school in the ascending order 1s different from that of the above mentioned Matrka. The main cause of this differentiation is their dirferent elphabetical orders. ‘According to the Malini, the origin of the principles from its letters is given below:— Malini (bhinnayoni) School (Ma-, IV, 15-17) Tattvas. Pha. Earth. Da, au, o, af. Water, light, air, ether. ( Sound, contact, colour, zB, ta,.am, { savour, odour, Kea, sa, ha, ah, sa. Five organs of action. A, oa, oha, pa, t Five organs of perception. { Mind, ahankara,-budahi, Ra, je, jhe, tha. ( prakrti. Purusa, raga, asu, vidya, Dhe, da, ya, bha, va. Kala Kale niyati, maya. 3 - =! as T, na, gha. Su. Vidya, Isavara, Sadasiva. Ga, kha, ka, ba, u, u, na, I 1 1, dha, oa, tha, ir, lr, Sivatattva with its Sakti. r, Tr, na. It 1s to be noted that the letter ‘na’ ig not found here.6. (>) The work represents itself as a class of the @ Agama Sastra, the authorship of which 1s attributed to Sive® himself. It cannot be denied that it is understood as an @ authority om the Trika form of Kashmir Saivism (of. Trike- @ sarem malinimatan, T.A., I.). The work, as its contents point out,"mentions!varsoual types or thetnalya saanael The striking feature of the work, which distinguishes it from the other trika literature, is its equal emphasis on the dootrine (jnana) and practice (Kriya). Due to this special characteristic, we oan emphatically declare that the work discloses its psycho-physicel nature. ! The fundemental objective of the work is Siva- Yosa, Bivadvaita or dankara Yoga (identity of the limited self with the supreme self). In the very beginning of the@ lst. adhi., we learn that the sages, Narada, Samvarta, etc. O inepired by Sakti, come to Kartikeya, son'of Sankara and @ Uma, who 18 the killer of Taraka, the demon, with a view to @ 1 learn Siva-Yoga. The system lays much stress on the e initiation (diksa), without which the Siva-Yoga, the desti- @ nation of human striving, cannot be achieved. The systen @ hea obviously stated that those, who, according to the Saiva® tenets, are unified with ae the Infinite, never become animals eaain (of. Na bhuyah pabutameti duddhe svatmand tigthati, Ma. I, 47). The chief theme of the work is removal of the tat 1 Pawu-bhava (animal state) end the attainment of the Siva- hood. or the achievement of this end, the author of the work has followed the popular schools, the School of Know- ledge (jnane-marga), 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 disoipline is a means to self-By means of the higher centre, wo oan over- realisation. The Yoga School of Patanjali stresses come the lower one. the physical discipline by which the higher oentre can be subdued. The Malini sohool represents itself as a part of nl 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-lmowledge. Malini Vijaya has divided the two methods, mentioned above, into three classes, viz., anavopaya, Saxtopaya and Sambhevopaya. The first and the third olass correspond to the Yoga and the Siena of the Patan- jela and the Vedantio School respectively. As regards - the nature of Saktopaya, it is the. combination of both, Yoga and JHaha. It 1s needless to say that the three Xpnx Upayas resemble the well-known Sadhanas of the Kerma- Yora, the bhakti-yoga and the Jnane-Yosa. 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 dharanas (concentrations) and the pancadasi, ete., confirm the fact (ma, III, XII-XIII and II). Besides, the author has thrown light on the very interesting topics of the Tantrika Sadhana. The work, as we learn from the words of Una (ua. I, 8), 18 @ part of Siddhayocisvari tantra (not available). From the text, it is also clear that the ! work consists of two parts, called Purva Malini and Uttara Malini. Unfortunately, the first part of the work 1s not available. The second part, Uttara Malini or Malini Vijayottera tantra, is mainly a blend of Jnana (philosophy)and Kriya (practice), which are the fundamental themes of the 3iddha and Namaka tantra, regarded as two sections of the Siddha Yogisvart. By the close study of the Seiva literature of Kustmir, we conolude that the Malini School has not en- joyed a long life due to its rigorous methods of Sadhana. on account of the loss of its preliminary section, Purva Watini, we are not in a position to ley any remark on its significant points, It is Abhinava Gupta, a scholar and spiritualist of the 10th Century A.D. that regards Malini us a prinoipal treatise on the Trika, formulated by tern Gupta in his inspirational work, the Siva Sutras, ana pays high esteem to it. It 4s also a fact that the tradition of the Malini system could not continue after Abhinava ' Gupta. No later writer of the Kashmir Saivism has supplemented the School of Malini. eeeeeeeeeoseeoeeeoe eee eeseoeneeeseoeeeneoeoeneeedin partioular. (a) As regérds the vriot &eco mentale of the syatem » they ere arranged in the twenty- chapters oalled "adhikaraa”, Some of tho adhikaras 1 ' The group of the six, 1.0, Siva, Sakti, Mantra- Mantra and anu (vijnandkela), lass. 1 ' maheavara, Mantreavara, belongs to the upadeya o Three impurities, called nave, karma and nayd mala, are mentioned jas heya. The authorities on the School h ave conceived Siva, the Supreme Reality, as Sakala (immanent) and niskala ' (transcendent). the tirst epithet implies Sakti » the free will of the lord, while the second refers to oit or 1 1 Consciousness. Thus Siva or Perama 3 iva, regarded ag the Absolute in the is a united whole or The doctrine of the Zhava mala tg ®onnested with these two characters. Saiva system, dhgne and ictya. # ©f creation (sy. By fhe school.t= siso curiius. ! pure principles (Siva, 1 by Siva himselr. Stikrama) mont tonea The pure world of the | | = Sakti, Sadasiva, otc.) ts created attributed to the eight lords, ananta, oto. or aghora, 1 1 Parema ghora, ato. (4e. T, 19, of. Sudahe dnvani Sivan kart@ prokto ‘nanto' site prabhuh, T.A.), L 1 Sakti or freedom of Siva holds an tiportant 1 Place in the Suiva thought. this principle is responsinielo. for the manifestation of tie universe. No Sadhaka is ' iiberated unless Sakti helps him, Z The system also lays down the tact that Siva, She tufinite principle, is rinitised und assunes various Grades end stages of His unlimitea being. The power, by which the unmeasured is measured, tho undifferentiated is The dootrine or competency and the signiricance of Guru cannot be neglected in connection with +: of the work. Like the Vedia Sadhena, the Tantrika way of Sidhund is not restricted and Feduoed to only a superior clasg of men. Any man of any caste and ereed, whether male or female, 1s equally admitted to the spiritual Bunton fo Phoarautra¥a type, provisedinere she proves himself or herself competent ror the job before the reli- Stous preceptor (Guru) according to the dootrine of compe- tenoy (adhikeritva) mentioned in ual ay: Se According to the valiai system, in the scheme or | Spiritual realisation, Guru ig highly stressed and he has } “wonderful role to play. Though he is a humen being, he 1 = should be regarded us an image of Siva (me, II, 10, vi, 29), { He ought to initiate his @isotple and equip him with the | { Recessary materials for the difficult spiritual Journey, Carelessness in the orrice of Guru surely leads aspirants i} to degradation and tall. e e e e e e e e e e e e e e e e e e he contents @ e e e e e e e e e e e e e e e e e Yor the attainment of the rinal Boal, the e eaa. formules, mentioned in the Saiva scriptures, are of very little use. They can not lead him towards the true path whioh oan bu shown by a Guru, A Sadhaka is advised to seek a preceptor of good type. The theory of seven prawat{s, mentioned in Ely 4s reference to the various grades or stages of Sadhakas. The mention of the paioadasa, trayodasa and ekadesa vidhis throws light on the wonderful method of the Sadhana and distinguishes the school from the Trika type of Saiviem, It also refers to the method cf sublimation, well-known in the Tantrika literature of Indie. The, dootrino of the three upayas, referred to in the 2nd. adhi. of Ma, corresponds to the theory of the bhaves (netur expounded by Sarvanenda,in his work, 8.U.T. The explanation of the five states, viz., jagrat, svapna, sugupta, turya and turyatita, points out the five fl Hl z Saktis of Siva, due to which he 1s regarded as a doer of the five actions (pancavidhakrtyakari). Dootrine of sixfold path or gadadhvan ig another chief content of the work. The path is arranged in two groups, vacakadhvan and vachyadhven. The constituent parte of the first division in an ascending order are mentra, pada and varna. Tho latter consists of bhuvana, tattva and kala. Arrangenent of the Sedadhvan in the four andas, a ae — = i=, called parthiva, prakrta, maylya and sakta, is another peouljarity of the school. ee -1 The desoription of iccha, jiena and kriya saktis4s specially related to the ideal monism and throws light on psychology. ’ Conception of Matrka and Malini, referred to in Mi, III indioutes the origin of letters References to jxaha and riya dikes in Ma. IV point out that the school has synthesized two sadhanes of the Vedanta und the Patanjala School respectively. The synthesis of the two methods also implies that the Lava system of Kushmir holds mental as well as physical @is~ oipline as a means to spiritual knowledge in an equal position. In commotion with purification (bhuta-sudahi), the mention of the threefold anganyase, that is, apara, peraper and para vidhi, is a remarkable character of the work, The three kinds of the anganyasa are specially meant for three classes of Sadhakas, viz., dvaitavadin, dvaitadveita vadin and aévaitavadin (Ma. VI and notes on it.) ‘ Performance of various mutras, referred to in Ma. VII confirms the fect that the physical Yoga is also helprul to the act of spiritualisetion. | , References to divergent rites in Ma. VIII are indiostigus of the practical Youn or xriyaddieas The term, adhara Sakti, referrea to in ifa.VIIz, 55, assures us that the doctrine of Sat Cakra was also’ known to the system. Formations of mantras by various lotters and their repetition (Japa) are examples of mantra~yoga. U Besides, worship of Saktis in their concrete form in the ©CCCOCCCOHOCOCHCCOCCOC8H82C88e8C828E8SSCS888eSeee: '13. spokes of whoels (Cekra) 19 conneotod with the thaory of diagrams (Yantra); specially know to the Tantrika Sadhana. 1 The super-imposition of Sivatva on a dead body in connection with the montal sacrifice (fanasa Yaga), re- ferred to in Ma: VIII 1a a wontertul type of adyaita- gadhana. Padaccheda diksa of Ma. 9th. is no less important in ite contents. It is, in fact, a domonstration of fetters (pasa), which stand in the way of, spiritual rise of Sadhakas. ; Sadhake-diksa and acarye-diksa are significant topios of the work. Nobody ia admitted into the olass of a Sadhaka unless he proves himself a man of character before the Guru. As reeards the nature of the écarya- dikga, 1t transforms a gadhaka to the status of a Guru, The abhigeka (sprinkling of wetor on head) rite 1s associated with the dikes, mouttoned above. No Sidneka or Ecarya has any right to act as e sadhaka or as an acarya unless powers ere delegated to him through the abhigeka ceremony. Conoentrations (dharanas) on the grossa elements, panocatanmatres, mena, buddhi, ahankara and ten senses (indriyas) expose the peculiarity of the Sadhana 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 Sadhana, laksyabheda and ofttabneaa, referred to in Ma.XII, are remarkable. The work does not fail to mention the method of pranayama (breath-oontrol) with its other variations as'a) f 14. ‘i J e e mesns to self-control. As a matter of fact, the system does not attach much importence to it. e! r a On reading mich account of the Sakti prinoiple 6 \ end its different groupings in the work, its readers may @/| 1 = \ net take the system as a Sivadvaita, qualified by Sakti e| t 1 (Saxti-visiata), the author hes strongly declared the wor- @ ship of the self (of. Yajedadhyatmikem lingam yatra linen @/| ceraceram (a+ XVIII, 3) and nemed the philosophy es a high @ e type of non-dualism (paremedkveita). Mentions of various Siddhis and references to the stages of Yogis and janis in the work are attractive topics of the tentrika sadhanas. is sgarikranti" method, by which Yogi can enter into the living or the dead body of the other ‘by moans of his yogic siddhis, deserves to be noted in its contents. Similarly, candrakrsti or samadhanemrta is a yoric activity by which the moon can be drawn towards those who practise the method- (Ma. 21st adhi.) ‘i suryakrst1 is another yogic kriya by which a e e e e e e e e a e sadhake can have control over the sun. e By e brief review of the contents, we cannot e hesitate to remark that the work containg philosophy and e e e e e e e e i religion and its importance as a philosophic and religious work cannot be underestimated. (v) The tantras ere an epitome of the different forms of Sadhana 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1s. monism of Sankara in then. Some of thom are characterised by polytheism and pantheiem of the Vedic period. _ In spite of all these various contents of then, they strongly stress liberation as the summum bonum of human life. ‘They have adopted different methods to mect this ond. The chief contents of them are description of | letters, explanation of the euscty ate primeiples and their Been cerss sidéhis. In view of these characters, we do sey that the nature of the Ma. aysten 4s ‘Tantrixa. In spite of the features that reduce 4t to th | Tantrika level, the system 1s, to some extent, a bit different from it. The essential. character that differen- it from Tantras is its peculiar conception of the Both, the Ma. system of Kashmir datyism and’ the ‘ ‘ Tantrika Sohool, regard Siva as absolute and transcendent. The two terms, ‘absolute’ and 'transcendent’ mean , ‘beyond relation’. But the term, ‘beyond’, according to ie beiva"School or the Ma., means = ‘exooed ing’ oF ‘wider then the relation’, In the Tantrika School of Saiviom, E the same term, 'beyond', is explained in the sense - ; ‘having no relation at all’. The Ma» School does not Geny or exolude relation. In other words, 4t mentions that the absolute is related to the world but has a wider jsphere than that of the relation. According to this view, the absolute has relative universe in it. It is not | denied. It oxists in the absolute Reality but the latter is beyond it, The second view is accepted by the Tantrika Ronism. It says that the absolute has no relation. The pYedanta also follows this view. The relative world is a lay of Maya or a mere 1114. To this view the world is \ \ | \ | | | { Si petacesnni =i6s Yor the further clarification of the term, ‘absolute’, diagrams (based on M.M.) are quoted in the following: - @eeeeeseeeveosee ese? weenie bree, eo eeI= ‘At, the absolute, has excluded the 'B', & symbol of the relative world and, at the same time, 19 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 Saiviem holds this view. The system has pointed out this idea by two terms, ‘Sakala' and 'Nigkala' (Me. I, 18), meaning ‘visvamaya' (immanent) and 'vidvo~ ttirna’ (transcendent), Both, immanoney and transoendenoy of the Reality, are agreeable to the Ma- School. II - ‘A’, the absolute, is quite separate from the 'B', the relative world, The Tantrism and the Vedante explain the absolute in this sense. The supreme is irrelative and remains aloof from the rolativity. 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 visvemaya and visvottirna. ‘the busta of this dual character of the supreme is ite twofold aspect. The School has conceived Siva, the Reality, as @ united whole of two aspects dynamic and static. The Biewe: Shasadantiny \iewss stan eetnme ad. tada eee le essential nature of diva. As regards the second aspect, it refers to its prakasa (universal light) or cit tattva (consciousness). The Reality is immanent due to its @ynamic character. The basis of its transcendence is its statio feature. In a plainer 1snguage, we can say that the Absolute, according to the achool, is balanced state dr xriyd (dynamism) and giana (static) or vimarda and prakade. 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:18. ayibvottirnomatmatattvestt 4 tantrikeh. yibvottirnam yvidvemayam. vibvamayem oa itt trikadidarsanavideh™+ ~ pr. Hr. 3u, 8, Comme From the statement, it is obvious that all of the three sohools, vis. the wentrika, the Kaula sna the Trike, \ pold-Siva as the Supreme Reality but as regards its essfn~ eetucas theyao (tec, oceacee another. The Reality» according, to the Tantrikas, 4% Rai vegendenter a ie euros jay emphasis on, its immanence, ne Trike, on whieh the Malini is en authority, stresses the dual cheracter of the Pieiity 0 ects bath eomaned es Pr well as transcendent. As regards the nature of the Absolute, the view. of the Walini as well es the qrika School in comparison with that of the Tantrike and the advaita vedantic system Ribrrivseraberaby tele oscar nt cited, above. They» as anatter of fact, are not sufficient to make out the correct position of the ua, end the Trike doncolsinacoias nection with the supreme. I deen dt tit to present the pasic views of the sohooks by other @iegrams, which, in tact, will enable the students of the Kashmir Saivism to understand it in its true parenect ive. Re Tnor Mattaoree Qisclose the stages of ite gadipestapions. They withithets partioulers are given a8 unde:19. I. A B, the symbola of the absolute and the relative universe or Sakti, are in an equalised stato. It is a united whole of the dynamic and the static aspects. ‘ 1 ze ee The state points out the Siva-Sakti-Samarasya or Samya- avastha (homogenious state). . IZ. A - absolute contains the B, the relative 1 universe or Sakti in it, Hetrogeniety begins in this state but it is not explicit. ‘ III. A - absolute and B-Sakti or the relative world appear linked in their separate entities. The state is technically called 'yamala' or twin. ‘ IV. A, B and 0 refer to the absolute, the Sakti and the individual (the product of the A and B) respective- ly. The 'd! in the table points out the phenomenal universe that proceeds from the 0, the limited self. “go estimate the position of the Ma School sorrect— ly, the brief review of the Trika literature, divided into ae, v= i= three parts, Agama, Spande and Pratyabhijia Sastra, is necessary. The first and the foremost work, belonging to SAgema olass, is Siva Sutras, which, as the Kashmirian ‘tredition mentions, are revealed through Vasu Gupte. The “work, as it sooma from K.S. lays down the elementary prin~ eiples of the Trike system for the first time. The work, represents itself as a type of idealist‘o monism. The ! ultimate Prinoiple, admitted by the School, is Siva, the Absolute... The system regards it, as immanent and tran: eendent. The character of the work is theorétical. ig \ S2’rhe spanda tranch of Saivism lays down the main1 a Siva Sutra, without, or hardly, ontering into philosophical, reusonings iu their support. The principal work belonging to this class is Spanda Karika by Kalleta. The theme of the work is based on the Siva Sutras. It seens as a commeftary on them. The author of it, no doubt, admits Siva as the supreme, but significance attached to the Spanda (vibration) Sakt4 cannot be denied. The theoretical feature of the work f a can not enable us to distinguish it from the Siva Sutras. The Pratyabhijna (recognition) School may be regarded as the Manana or vicara Sastra (philosophy) of the Trika. The School 1s founded by Siddha Somananda, most probably q pupil of Vasu Gupta, The first work which has laid the foundation of the Sohool 4s Siva am ti by Somananda who deals rationally @ with the doctrines, tries to support them by reasonings and @ refutes the views of the opponents. The sqoond chief work of the School is Isvera pratyabhijiia by Utpala deva. The treatise on the School deels with the fundamental principles of the Trike ex- haustively and, to some extent, has superseded the Siva 4reti of Somananda. From the brief eocount of the principal works on the Trika philosophy, it is clewr 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, @ 4s its practical Yoga. It equally stresses jiana and Kriya or theory and practice. The other distinctive marks of the Ma.,system =o eeel. e 46 from tho other available works, such da, that sepa svccchandatantra, Vijéna Phaixeva, Watonsa, Megendva and Netra tantra of unknown authorship, are its doctrines of purfadaba and trayoduge vidhi, ete. (Ma-II). Sdmilerly, the doctrine of the threefold anganyasa is aiso a peou~ liarity of the system, The apara angenyasa is presoribed for the Sadhakus of the dveita class. According to it, the body of a Sadhaka, from feet to forehead, is supposed to ve 84 fingers. In this measurement, all the tattvas are to be realised. The parapara vidhi is meant for the dual plus non-dual oless of Sadhakas. ‘The pody, from feet Poluretmarenahre (in icbdsidered to ive 96 tinesre- All the The para method idhakas of the principles ere realised in this space. of the ancanyasa 1s specified for the advaite olass. ‘The body of & Sadhaka, from foot to brahma- randhra, is supposed to be 96 fingers. uwelve fingers are to bo added to thie measurement. In the space of 108 fingers, Sadhakas are directed to realise all the categories (ua. 6th, text and notes). Reference to the Mehapretadhurana (meditation on the deed body) 19 « specific feature of the Ma. School. The wonderful method of the @harana (Ma, Sth, 68) iilus- 1 trates the formule - Sarvam Sivamayam jegat. | | | | } | | iJIT. Outline of the Trika Culture (Philosophy and religion) with a brief review of its (a) -- 1. The triple thoucht, specially known as Trike i ‘canna or Yastra, 1s a ohief branch of Ksshmir Saiviem and e e e e e e e e upholds, ae ite nume indicates, three cateaories, vize, - (1) Siva, ali-doing and eli-imowine, (2) Sakti, personal nature of the ultimate Prinoiple and (3) anu, the sates self under the bondage of three impurities or limitations. The three principles, mentione? above, represent @ pasic unity, due to which, the school is called non-dual @ (advaita). As a matter of fact, the one fundamental e unity, by. means of its freedom or Svantantrya dakti, mani- @ rests itself in the three forms in the state of creation. @ The Supreme Reality, in its self-division, does not lose its essential nature end remains the absolute one. ¥rom the psychologicel point of view, the three prinoiples of the triune thought, Siva, Sakti and nara; correspond to consciousness, sub-conscious and unconso fous ness respectively and refer to the three phases of Indian philosophy, viz, unity (abheda) unity in diversity (bieda: bheda) and diversity (bheda). lies From the Sakta point of view, the trichotomy of the system is understood as combination of three Saktis, para, parépara.and epera or fooha, Jnana and kriye, which also indicate abheda bhedabheda and bheia. From another (tantrika) point of view, the Sohool represents three short vowels, a, 1 end u and is technically called Saderdhakramasustre (%.3.IX) or 7 Sadardhakrana vijiaha (T.A.I). Ag a matter of fact, the six vowels, a, @, 1, 4, u, U, are recognised as forms |of Anutfura (Siva or of 1 5 t-Inktt) Rnande ( nhanda Sakti) Seohé, Igena, Unmeen and Ura respectively tn the tantrika pehool. fhe three vowels, a, 4, u, ore taken out.of the six, alrea! y mentioned. The name of the Bohool 1s based on them and they are regarded as forms of oft (Anuttara), Tooha and Unnepa (Jrigia Sakti). The log vowels @, 4, a PER SAErnOneS vay BE Pte Saies: Teen dae aa torm of foona) and drmi (condensed form of jnana). In connection with the mo: anings of the term, ‘trike’, the Yantrika view, which stressos the three short TOMO SRCERS CHU Cormlor Chovtriid, geste. ont agreeable to the Ma. of a11 those, already mentioned. the text of 40 4s obvious that 4t nas arranged the six vowels, mentioned above, the Ma., in three sroups, called Satka, Trika and eka, which represent a a@ 4 { u i, Ferpeotively (Or. Tatra Sempujayet Vitam trinerdpyeraneya va, Ma. YIIT, 109) There) Anton eiuaing to! be novedianeet te aeae ection. The three short vowela are associated with the o1t, Iocha” and Jnana, recognised as the principles or the pure unive: t e- The Kriya Sakt4 4s intentionally el. from this group us it is related to the impure werle, Aminatea the Maya, a tattva of The relation of the three vowels to the sored universe implies their pur ity that Tantrikas and the Me. Soh Gol have kept in view. Besides, their Place in tho"Tantrika Sadhana 1s no leva important. A brief,aovomnt of thelthree,srinciples 4a as under. I. Siva. ECLSuUE us Reaiioy, tives ,Wiacedus iv cal eye Uatted whole of the two attritates, eonsolousness (Jina) aRa. Ban Kriya (rreedom). The charectoristies are regerded as two aspecta of one Reality. The firet aspect, called Wet (Gekieioushess), representa itaeir as (Frekesa! (st1umination). The second aspect, regerded ag 'freedom' or ‘krdya' represents 'Vimarsa' or the illumined. The tgca of the two aspects of Siva is referred to by Ma. I, in other way. The perfect balonce of the Static ané dynamic speots of Sive is exporienoed by ‘I’ which represents Perahanta (full egoity). The I-ness of this State is symbol of perfect unity and 1s free from all differentiat-; jons. ho sense or this-ness (Idam) is fully merged in the I-ness. It is the State of supreme consciousness (vara Samyit) ‘in which subconsciousness and unconsoiousness aro also latent in their unmanifested forms. \ II. Sakti. In the State of menifestation, the equilibrium of bodha (consciousness) and Kriya (freedom) is lost. The Vimer espect representing free will of the supreme Realitye te disessocieted from the balanced state of Jana and Kriya. : Sekti Tattva, 98 a matter of fact, ig not an independent \ wit. It 4s the freedom of Siva, manifested in the form of Sakti, Due to this separation of freedom, developed as idaxtit, Limitation begina in tho essential nature of Siva, who was regerded as free agent, all-doer, (ommisctent: and omipotant). In the Sakti State, the sense of diversity begins to energe. The definite nature of this dirreren- tHetion 4s yet not know. dakti, no doubt, 1s a seed of limitation, which hes not been externalised. fhe State is i elso experienced by the 'I'. The I-ness of tho Sakti fl State 1s different from that of the Sive State. The ‘I"of the Inttar io fuller than thet of tho former. The ‘It of che Sekt! 4s bent towards thie-ness (Idanta). At any \ rate, we onnnot establish Sart4, as a seperate entity, apart ! fron Siva, It is His instrument by which He delimits Fimselt. .¥rom psyohological point of view, Sakti ts sub- consotous state of the perfectly conscious Siva, It falls between two Toles, 4.0. consdtousness and unconsetousness. dakti 1s neither perfectly consolous nor totally uncons- eious, It is 4 means that transforms the absolutely conscious into the totally unconscious. It helps the Infinite to make Itself finite. _ ITI. Nara (Limited Self). “Were, technically called "anu", represents limited , fom of Siva, wiolbastabasurakea'His esuenviey nature by Ris. own fres will. It is a bound state (Buddha-avestha) of the Roality, created by Its Sakti. The equilibrium of bodha and Kriya, which represents Heer state is totally lost: in the AnuState. The Kriya aspect appears as Sakti, which again divides the bodha aspect and monifests it as Anu. As amatter of fact, Nara end Siva are not distinot from esoh other (of. Jivah,Siveh Sivo Jivah Sa Tiveh Kevalah Siven. ku. T. Cha. IX-42). Thus the one whole (Purna), appearing itself in the three forms, does not lose ita essential characteristic. The one remains one. Biya is like universal artist. His : Sakti 4s Just 14ke a brush. The anu 1s a picture whion i the Artist draws by His brush, the Sakti. The instrument and the product corresponding to Sakti and Nara are not ditterent from Siva, the Universal artist: ‘the pioture, drawn by His free will, 4s the universe of phenomena. |(1) (2) (3) 26. 1 1 e three principles, nara, sakt4 and siva are technically termed es 'Sthule' (gross), 'Sukgma’ (Subtle) and Para (Beyond subtle), respectively. The trichotomy of the system is applicable to all the tattvas (elements) 1 and fundamentals, oonneoted with the Saiva School (cf. Sthulam suksmem param yiduh (T.A.). ing order in the following:~ e e Three Principles of the Trika System e eo e qa) ' (2) © =. aera Scene ke hepk # 1 ‘ Nera Saktl Siva e ~ =f Sthula (gross) Sukama (Subtle) Para (Beyond subtle) @ Objective State Subjective- Subjective State. e Objective State. a Bheda. Bhedabheda. Abheda. e Thirty-six principles. e Pufusa Prakarti. Maya, Kala Siva ° : 1 Mena; Buddhi, = Raga, Adu Sakti e . = = Ahemkara-five Vidya Kala Sadasiva e senses of know- a e ledge, five Niyati. Tavera senses of action 1 e - Pancatenmstres Su.Vidya. Pancamahabhuta. e Seven Measurers (Pramatrs). i e ‘ e Sekala Mantra Siva e Pralayakale Mantresvara e Vijndnakela Mantramesvara. e e e e| FED (2) acne ae Five states (panca-avasthas). Tegerat Turya Svapna Susupt4 Three Vidyes. Apera Perapara ‘ Three Saktis. eal een Kriya Sakti Triana Sakti ‘Three States. Visvamaya. Visvottirnept Viavamayah. Visvamayepi visvottirneh. Three Upayes. ‘Anavopaye. Sektopaya. Five Actions. srta Nigraha stniti Somhara. Three Kundelinis. Maya Sakti Kundalini Kundalini Turyatite Para. Iocha Sakti. = Visvottirna. Sambhavopaya. Anugraha. Pera Kundalini28. (1) (2) (11) $ix Ananda Bhumis. Nijananda Parananda Mehananda Brahmananda. (12) Five Saktis. Iocha Sakti Ananda s ' Jnana Sakti Sakti. iki, Kriya Sakti. (18) Firty letters. All letters from gantha Svara Ka to Kea. R.R.Lr.Lr. (14) Five faces. Sadyojata. Tatpurusa. Vamadeva Aghora. (15) Five Kelas. Nivrtts Sante Pratisthe Vidya. cit Sakti. All vowels except Santha Svaras. Isana. Santatita.anda ang Pratyabhigia’ in eyener ato: dave pee CE ti the Pasupate Schools of Saiviam, with Posu (animal) ang Pas. ultimate pr450. to the worldly lite, Tho pasu-nature still continues. Such a pasu ie called niranjana, a oppoued to sanjana, but it 4s not divine. : = \ In the Trika system, Siva and Nara (ind ividuad f self) are one, When Siva is under limitutions, 1b become pasu or animal, when fetters are removed, it 49 again e Siva (of, Pagabaddho thavej fivan Pasanuktah sadasivan, vi. @ Bhai). It is the Sakt4 of Siva, oalled roddhri, that veils his essential nature and he appears as a pasu. When he regains his essential character through his own Sekti, called vikagini ih this case, he becomes Siva. Thus, Sakt4 in this popeey is most important tattva,. Both, pasu-bhava and Sivaeonaeet are dependent upon it, The Sohool 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. 5. The Term, 'Spanda'(Lit., known as movement), represents itself as an aspect of the “rik and exposes 1 ‘ the seorets which are latent in the Sakti of Siva. the word "Spanda" occurs once in Ma. 18th, 6 in the sense of s vibration situated in tho human heart. A Sadhaka ig Atreoted to meditate on this movement, which according to Ma. seems to mean The Supremo Prinoiple. Abhinava Gupta has slso explained the term (panda) in the sense of Persma Siva or Supreme conse ious— nese, which manifesta Itself in the three forms, called Siva, Sakt4 ond Nara, corresponding to the avyakta (non= dual) vyaktavyekte (dual plus non-dual) and vyakta or dual (of. Ekasya Spandanasyaisa tridha bheda vyavasthitin. Sth.). TAs Similarly the Spandana is also uscd in the senge of Anuttare “meaning the Supreme Self or Siva", |Bl. The author of S.7.S. in the lst. Ke-, hes used the Spanda in the sense of flutter or movement. According ‘ ! " to this text, Sive Tattva is the first flutter of Parcma 4 Siva. It enables us to say that the Spanda is freedom (svatantrye dakt1), recerded es an espect of Parana Siya. ghe advocates of this free will have raised it to a high stetus and explained the seme as a separate, Spanda Sakti vy writing treatises on it. As a matter of fact, its value is es an aspect in the Trika and not @ separate school. Like the Spanda the Pratyabhijiia (recognition) is not @ separate school and is connected with the aspect "consclousness' of Perema Siva. The supreme self and the individual self are identical in the state or liberation. This identity 1s forgotten in the creative State due to its own freedom. The recognition of the lost identity is oall- od Pratyabhijna- The found ership of the Spanda is attributed to Kellata, a pupil of Vasu Gupta. The principal work oon- taining the tenets of the aspect 1s 'Spanda Karikes' by Fallate. It 1s « controversial point that Spanda Karikas are not an independent work. They reprosent the theme of the dive Sutras which are said to have been revealed to Vesu Gupte by Siva. As tradition mentions, they were inseribed on a rock on the Kehadeva hill, four miles far from the Nishada garden in Srinagar in Kashmir. He taught them to his pupil, Kallata, who composed’ the Spanda Karika on them for the instruction of his own pupils. The followers of the Spanda system hold that Siva as a supreme Reality is neither en officient nor a material cause. According to them, God is independent and hew 8 eoeooeee oreates the world merely by the force of his will. Thig Yorce or Sakti, regarded as responsible for the projection,e nuintenance and the destruotion of the universe, is called Spanda. This Sakti 4s a main factor that brings animal state as well as liberated state to Siva., A sadhaka realising this spanda tattva can know his real naturo (3.N.N4. Com. 1st Ka Ibid. IIT N4.Ka 16). The authorship of the Pratyebhijiia (recognition) 1s aseribed to Somanande, whose main work is "Siva Dreti'. The other prinotpal treatise on it 4s Isvera Pratyabhijia” by Utpsladeva, the commentator of which is Abhinava Gupta. The votaries of the aspeot hold that Siva is the fundamental ® Feslity, which appdars as a phenomenal universe. ‘They lay emphasis on the ‘Abhasa (Evolution) Vada, according to which, ! the world of multiplicity 1s evolved by Siva, which was tdoal@ -ly existent in the Reality. The main topio of the Fratye Bhijia aspect 1s i sn d¢ontity of the individual self and the material world with Siva. Like the Trika thought, which mentions the vnity of tke throe Tattves, the aspect also admits the unity of the limited self, the Set end the universal self, The doctrine of the creation of the World and the relation betweon 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 i4e 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 thet of the latter. The former has totally forgotten his essential nature, owing to the threo taints, d.e., anava, Karma and Waya Mala. The system mentions that the lost eoccccccccceseeeeeeidentity 1s recugnisec. The Anu, when it recosnises its ‘ i fl iduutity with Siva, ie no more enimel. It becomes Siva. The School, like the Vedanta, does not mention that the phenomenal universe is an illusion. According to it, the matertal world is a reality. The mundane world is, tn reaitty,/payohieul Life of the ali=soul (Siva), projeatea outwardly. The eppeurence (Srsti) and dissolution (Pralaya) ; are 3) a to be unmesa (opening) and 'Nimesa' (closing of | { Siva). Me ewakens, the world, potential y latent within Fin, comes into befag, when He ty in the waking State, the world of phenonene exists. When he gocs to sleep the world je yith¢rewn into im end disappears. He is asleep and the world rests with Him as « potential magnitude till the new day of waking comes. Thus the world, 4s not dirferent trom the objectified or materielised conséiousneas of Siva. 4 Siva, according to the philosophy, is simultaneously both | cause and effect. He 1s 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 wordly process. Thus the Sakti of Siva is also primun datum in this school. The principle of the Prayathijna school, in short, 4s that the individual self in men fs Siva. This identity of the limited solf with the universal self is forgotten owing to the nescience and delusion. When this imown identity 4s brought or recognised, it is Pratyabhijna (1.P.IA.). For example a King knows a man. Owing to some teasons, he forgets him. The minister of the kinz, presenting the man before him, says ~ 'This is the man whom you already know'. The knowledge of the man to the king fe recognition. When the three taints of the limited.selr \ @isappear, it becomes aware of its Siva stato like thoprince who vas taken away by a comherd sa3 was brought up @n his association. He forgot hia real nature but when he reoornised 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 1a aya, or an illusion. The ind ividualselr (Jivatman) does not realise itself that it is Brahman. It 4s deluded by Maya. Sometimes a man mistakes a rope for a anake owing to darkness. Similarly the world is Brehmen but due to Maya 1t is not perceived correctly in its true perspective. The repe canrot be a snake. It » eoeeeeoeoeeneoeoeoeoeeoe darkness that presents the reality in other form. When this mislesding element 148 removed, the reulity appears as it is. The Vedanta reachos the Reality by negation. It denies the world, which, eccording to it, is a false show. 1 Frov, the Saive point of view, the world is roality. It cannot be denied. The universe is Siva. ‘The limitedselr to also Siva. It has forqctten its true nature that Ho 1s l 5 Siva. To misunderstand a rope as a snake is not duo to the darkness According to the Saiva Philosophy, it is forget— fulness that works out and presents the rope in the form of a snake. When the reality 1s 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 doematios of the three, Trika, Spanda and Pratyabbijia, 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 fl mentions the energy of the Lord Siva as all in all. For the realisation of this energy, an aspirant is ordered to eoveeoeoe continue his meditation on the object till the vision of thet supreme Bhairava comes. It is a ‘Dhyana Yoru’. (By55. this mathod 111 the impurities are cleared away and he u meditator sttaina to eternal Bliss in the end. The Pratyabhijha method ts dirferent. It does not mention any control of breath iS anayama eto.) for the attainment of the supreme vision of Siva. It maintains . that thé reoognit ton of oneself as 3iva is obtain liferation. This msthod is philosophical and J.c. iS 4 Ghatterjes oalls it 2 "Manana” or "Vischara" Sastra (K.3.). Tho Trika does not emphasise any ono mechs equally mentions Kriya-yosa penaveneya) inolud ing dana La > Oe: yora, Saktopaye (Kriya jrfena) and Sambhavopaya shana The syater represents itself as a compendium of the various methods for spiritual Sadhan 4.From the Vedio ago, it appears that Sabdas or Mantras were regarded as a chief means to self-realisation. The spiritusl 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 brabman and Para brahman. Sabda brahman, represented by @ Vedio Mantra, was considered to be realisation of Para brahman. This method of Yoga, later on, came to be known as "Vagyoga" (Lit. unification of speech, techn, realisation of God through speech or Savaa). We find it stated in the traditional literature of Vaiyakeranas (Gremmarians) of whom Bhartr Hari was best representative. He has clarified the position of Sabda and restored it to the divine status (cf. Anadinidhanam brahma gabda tattvam pracakgate. Vivar— titi Fthabhavens prakriya Jago yatah, Va. P.). Parallel 7 to the Vedic line, we come to know the same truth in the Tentrika line of oulture. pene we find a very, close analysis of the stxueture of Sabda and the science of the38. Matrka that came to be developed in the Tentrika Sohool in 6 course of time, So called letters of the alphabot are e as ultimate units of vocel speech. @ understood, in revlity great Yorine epplied their enerey to an investigstion of @ 11 these principles, which constitute Mantras, and formu- © jated their views in their own ways. From the study of ~@ history, we find that thore were at least: two methods oF e Tetehgumentiof etvers:in/the.elnbabet “sncnoat tai e2g e anojent times. One method rollows the senetie order of @ letters. According to this method, from the five princ ip centres of the articulate speech, from laryax to the lips, @ there arose five successive orders of both, vowels and = @ consonents (ef. Aiuha visar janiyanam kathah, ete.)- This@ ts the normal order, specially bused on tho xewgu laryngesy® ayaten, in vorue today. But there appeurs to have been @ another seoret order, in which, the alphabet begins with @ tna! and ends with ‘pha’, ‘his peculiar arrangement ig @ ravourea ‘by 80 called Ma. School, such ss, distinguished @ s that it is a verve from the other Matrka School. It see) great spiritual significance. The Vedio method of Sadhana, as we see, is in~ timately related to the Mantras, formed by the units of syllables. This line of Sadhena is still continuing in the Tantrike Cult. Besides, the great spiritualists of the Tantrika period have found out the other method of 5 sadhana, called Varnayoga, ss distinguished from the Mantr ere yora. They have proved the fact by their personel ex fence. Meditation or concentration on a certain phono yields the fruit, similar to that of the Mantra-Yoga. he recitation of an individual letter (Varna) is no less important than that of the Mantras. The ultimate goal, scoording to both, Varna-yoga and Mantra-yoga, 1s equal. The Tentrixa approach to the unity through the-Varnas iseesseeveeeeeseoCoeeoeeeneeeseeeseeeeonoeseses 37. shorter than that of the Vedio School through the Mantras but both are logically and psychologically based on sound principles. The former, in comparison with thé latter ja simple and does not require the rich materials the latter needs. Moreover, the Tantrika way of self-reali- sation through this method has no restriction, Any man of any class is admitted to the Sadhana of this culture. In this respect, the reis of the Tantrika cult are more broad-minded and generous than those belonging to the Vedic School. The Vedio Sadhana, in short, 4s meant for men of a special class. Wantras, as we learn from the Vedus are arranged in groups. The seers have assigned them to particular deities. ‘Likewise, the scholars of the Tantrika system have arranged the letters of tho alphabet into two groups, vowels and consonants, technically culled "Vija” and Yoni" which represent one deity, Siva, in his two aspeots, viz., Siva und Sakt4., This monistic trend,” as opposed to that of polytheism, found in the esrly history of the Vedas, is a peoulierity of the Yantrika School. 1 Ascreption of the two-fold lettér to Siva and ‘ \ ra Sekti has affected the Saiva and the Sakta cult, which, in this respect, are mutually related to each other. The $iva principle 4s ofarupa and static. ‘The Sakti is regarded as dynamio and 1s said to be part and parcel of Siva. The equalised state of the statie and the dynasie aspect makes Parama Siva, understood as tattvatita or beyond name and’ form. From the point of view of the Varne~ Yora, both, vowels and consonants, are representations of the Siva and dakt4 prinoiples. Varna-Yoga and Vyanjana- Yoga, te, in fact, a symbol of Saiva Yora in its two t t : aspects, Siva and Sakti. Saiva Yoru, itselr with its\ symbolio form, is the main thane of ths Saiva und Suktel Tantras in seneral. From the historical point of view, the progrege~ Sakta cult is brieg) ive development of the Saiva and the mentioned. As regards the development of Kashmir Saivgon ft seems u fact that 1t has added one more principle, called "jiva" or "anu" to the twin (Siva and sati), e already developed in the Tentrike oulture of India and nemed it as “Trike” . The third principle, ‘anu’, is @ Rndgretood deve) joint product! of Siva ‘and Gaktdi, regardga as fether and mother, in the form of a son. ‘The three principles of the system, as a matter of fact, represent basic unity end refer to the doctrine of oneness (er. Ekohem vahuh syam) of the Vedic culture. The system e¢ specially points the doctrine of evolution and explains it how one becomes many (ef. Ekem vastu dvidha bhutem eto P.T.). The first work, containing the elementary pring ples of tho system io Siva Sutra, revealed to Vasu Gupta, a Kashmirian sage, through Sive a Siddha. The time ae Vesu Gupta's flourish, stated by R.G.Bhandarekera and Dr. Sudhendu Kwier Das in their works, “V.5. MR." and °3* respectively, is the 9th oontury A.J. The non-dual natur of the system, mentioned in the work, reduces the phono~ menal universe to the fundamental unity whioh is charac fr: tyet es “Caitenyanama”, + Sec.) 19s Seo. ‘The ocvasten \ 1 references to the letters, representing Siva and Sakti a also found in the work. Its value ds a representation of Kallata and Somananda, two pupils of Vasu Cupig, the Trika tenets in brief, is, no doubt, romarkable. continued the tradition of the Trika system by their twag =. Hl respective works, Spandakarika and Siva drsti. The fingt reproduction’ of tg e e work, as we have already mentioned, i39. \ S seme theme we find in the Sive Sutras. The second work, 1 as its name signifies, deals with the Saiva philosophy. ‘Throughout the work, the author stresses the idealistio monism of the school. The author favours the theory of evoluticn (abhaseveda) and explains how multiplicity begins trom unity (ef. Yosiva nirupsdanamartha jatem prokadayet S.dr.J). Tae work, directly or indircotly, is related to the Trike School and lays down the foundation of the Pratya- pnijna. he contributions of Utpuluceva, the disciple of Somanande, to the triple thought are very great. He adopted the same three principles end explained them on the besis of pratyabhijna (recognition). Hoe lays much emphasis on the forgetfulness cf Siva that puts him under limitations. The recognition of this state is, according to him, liberation which can be achieved by means of jana (philosophy). Another chief contributions to the system are the works of Abhinava Gupta. ‘Tantraloka in.32 chapters, oalled Ghnika, entirely deals with Seivism of Kashmir, The work itself is a commentary on Malini. The author of T.A., thovgh eocepts the views of his predecessors but his pre~ he calls "Sripitrva ¢ ference Je to that of Ma. wh He seems to explain the fundamentals of the Matrka School but in support of his views, ho often quotes Malini. The method of the Varna~Youa, as we have seon it, 4s ohiefly related to the letters of two types, vowels and consonants. ‘The order of the ulphabet, in which vowels and consonants are commingled, 1s also associated with the Varna~Yogu and has its own significance, ‘This order is favoured by the Ma. Sohool and it refers to the perfect unity. The system does not accept the two-rold divisionSs 40. e e or letters and their assignnent to give and Bakti. ‘gThe® Matrka system reaches the basie unity through duality. @ But the system approaches the unity through unity. as @ kiya ond Sexti are basioally one, similarly their repre-@ sentatives, vowels and consonants are also one. e The exponents of the Malini system have gone tay the extrene. They are not prepared to accept difference between vowels and consonants, representing Sive and Sakti, and therefore they have commingled them in support of chee view. 5 ‘This 1s a new approach to the Supreme Unity. @ vor the firat tie, we havé seen it in the systen, 411 @ aA oe letters are equal and refer to the Malini Sakti behind wifBol the transcendent Siva exists. e Apart’ from this distinctive feature of the Ma. dehocl, the other charactersatio of tho system so its preg tical Youre. The Malini culture hes understood theory and practice or philosophy end religion as two aspects of one thing. heory without inner experience can not live long. Religion without the theoretioel support is lame In the system, both, jnana and practice, go side by side. In the process of spiritualisation, according t@ (ielmantrine Sdanaua; there afeethees etates, yinay poio@ fioatory, illuminant and unifying, related to the three @ bodies of an aspirant, Mayic, Sakta and vaindava. ‘the © first state implies the bhuta Suddahi which results in thee removal of the Mayio body. The second state points out @ ie fis ig not possible unless the Sakte body is formed. ‘tho @ the jnanodaya (the state of illumination or sthiti). text stresses the utility of the bhinna yoni Malini for e the formation of this deha (Ma. III, 33) which is trans~ @ ; e __ 8*CHHCOCHCCHCCSCOSEOSSSCAOSHOSCESSEH2EHESA2SEEEEEES a -tormed dato the Veindave body. As regards the literature of the Ma. system, we have got only three works, Malinivijeyottara tantra, qantFaloka and Malinivijaya vartika by Abhinava Gupta. T.A, mainly deals with the Matrka School but occasional references to the Malini aro not missing. ‘The third work js e commentary on Malini, Vi. end seams incomplete. It nas dealt with a few-fundamentels of the system in a very airrioult language. The only source that enables us to expose the nature of the systen 1s the text of the Malini vi. 7 To say anything on the correct position of the Sohool is very difficult. The system is intimately re= dated to Purva Malini (preliminary scotion of the work), a es oz Siddhayogisvari, S$iddha and Namaka tantra, which are not available at present. (v) -- 1. It 18 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 mecting the immediate necessities of life. We must regard this inward meroh of human mind as the origin of philosophy. | Tho human wderstanding, in ite solitude, wants to find an oxplanation of the phenomenal multiplicity and variety. It desires to kmow whether this visible plurality can be traced to the original unity and whether this seeming varioty 4s unreal. It tries to ponder over the cause of the present disorder and digsconnectedness behind which the perfect. harmony exists. ‘This search of human reason for some coumon ground or fundamental unity, where all diversities return and where all whys are stopped, is a true afin of philosophy. ie The nature of this common ground, as Sastras describe, is42. eternal end whence fall is never possible (Cr. Yadvatve na nivartante tedahara paramen mema. Bha, G4.) When a man reaches the Absolute Unity, he feels that all his faculties have attained their richest fruition. In this perfect stete, nothing revains unknown to him. Hy the knowledge of the Infinitude everything becomes ‘mown to him (of. Yasmin vijnate Servemidam vijiatem buavati, Cha. U. Chap. VI), It 4s a state of the perfect Homogentety where no 2 has explained this it: hetrogeniety remains. The Bhagvat state as follows:~ Yam Labdhva oaperam Tabhem manyate nadhiken taten". VI, 22 (Attaining which nothing in this universe seems to be better). It is the function of philesophy that 1% dio~ closes 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 roal value of philosophy lies in the attain- ment of the absolutely homogenious Reality. There 1s a considerable difference between the conception of philosophy as it 4s understood by the Indian systems of philosophy on the one hand ani as it is taken to be by the Western Philosophers on the other. Although we note important points of similarity between the philosophi- cal discussions of the Western thinkers end the Indian systems of philosophy st111 we cannot ignore the fundamental distinction between them. Philosophy, in the Wost, in tho words of Dr. Nalini Kanta Brahma in his work P.H.S., is tho "Thinking consideration of things." It is the retionel @Ceceoeeeeoeeoeoeoseeoeeoeeeeeseeeoeeoeneseeeeeseexplenation of the universe as a whole, Thus, in the West, Philosophy 1s somathing purely intellectusl. It 1s like the other subjects of study and bears no special importance. the transcentent merit and the indepentent oherecter of philosophy which the six schools of the Indian philosophicel | systems emphasise are not recognised in the West. In the Bast, Philosophy 1s taken as stmmum bonum of lire. It is understood as be-all and end-all of life in India. It ido herdly enything more than an intellectual pastime in the West. In this connection the words of dir Radha Krishnan are remerke>le - "In many other countries of the world, reflection on the nature of oxistence is a luxury of lite. The serious moments are given to ection, while the pursuit of philosophy comes up eas 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 i Politics or Ethica - - 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 hwaen lire. It relieves man of the miseries of Lito and bestows on him the, indesoribabla bliss. A man, seeking emeneipation from the fearful bondase, 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 runda~ mental need of ‘humen life, viz., The need of liberation. In India, philosophy originates when a man feels a ne qusnodpation, when he desires something more than the objects of the ordinary interest. ‘Thus the Hindu philosophy dees not find its origin in the love of wisdom or in the desire44. to know something (Jijnana). It comes into being whon a man desires for protuotion from the wordly bonds. In the © West, philosophy means to achieve wisdom for its own sake e and not for uny praotioal purpose, The theoritical caer oe ter of philosophy has got much emphasis and ito practical e aspect has been throwa behind there. The case, in India, e! ig different. The theory has teen subordinated te the e i praoties, It is the practical aspeot of philosophy thet a matters much in India. Practice has a full dominetion o -@ theory. Thus theory and practice, or philosophy end re- ligion have kept pace with each other. In most cases ro~ ligion has preceded philosophy. In India, es a matter of fact, philosophy 4s founded on religion, faith and intuitiv experience. Indian thinkers neither advocate ectless wis dom nor support wisdomless acts. They are equally attache: to action and contemplation. They are setive first and th contemplative. Individual reds first of all, have got vision of the Absolute by their intuitive experience, Later on, the same oxperience is philosophically discussed and ite value 13 determined for the ordinary people. In India, the philosophies which are not based on the intulbiv experience or faith, have got no long lite. We should ali beer the fact in mind that in some cases, religious exper~ e e e e ° e ° e e e e e e e e e e e e e e e e e dence comes after ratiooination (Vicara) which is supposed to be the function of philosophy. In the Vedanta, for example, ve find that intuition (darsana) is supposed to come after meditation (Nididhyasena) which esein follows ratiooination (Manena). It does not matter much whether religious experience or intuition comes first and ratio~ oination takes place efter it, or meditation falls first © and intuition is ita fruition. The fact, which wo have to emphasise in this connection, 1s the interrelation of: religion and philosophy. In India, theory and practice45. are interwoven in every schoc} of philosophy. hoy are never divorced from each other in the six systems of the Indien 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. ‘he ultimate goal of these two oriteria 1s one, viz., Salvation. From this point of view, nkhya and the the aim of the Nyaya and VaiSegika, of the 3: Yous, of the Vedanta and Mimaasa, of the Buddhist end the Jain, 15 the same, 1.e., the attainment of tho Highest and and complete emancipation from all miseries. It is very difficult to state that the Vedenta and tho Sankhya are philogophies and not religions. In reality, theory and practice are mixed in the six system of philosophy. , Un- doubtedly, in India, philogophy and religion are but theori- , tioal and practical aspects of one attempt ut realising the Wtinel end of life. hus reuson and faith or philosophy pana religion should be regarded as two criteria or the Highest truth. 2. According to Abhinava Gupta, philoso fundamental jana 1s thot by which the knowledye of the Wty or absolute whole (Purna Prathatmaka) 1s obtainod. ruse or spirit). Both intellectual and spiritual jidne re required for the supreme goal in the saiva philosophy. Either of them will not suffice. Similarly the Ajmana (Ignorance) hes also two Mis paurusa aji@na and baudiha ajhdne. By the pauru t ith Anu or individual self. Yor its destruction, Saiva losophy stresses Diksa. Suppose this ajnana ds46. destroyed by Dikga end the anu ie purified but Bunddua’ ajiaie remains in its active state, shall we get liberation? This question is answered by T.A. in the lst.A. fhe dea- truction of Paurnga Ajnane certainly brings freedom (mokge) arter the fall of this physical body. In life-time we can not experience the state of liberation, because the banddhe affdna exiets and stands in the way of the true self~ realisation. Intelleotually we do not know whether wa are spirituelised or not. ‘Thus for the atteinment of Jivan Mukti, the removel of the bauddha ajnana is indispensable. he the disappearance of bauddha ajnana is esaen= tial for the realisation of Sivan Mukti, similarly the doli~ verance from paurusa Ajnana is highly essential for the attainment of’ supremo liberetion according to Saiva school ally end of thought. ~-Suppose, we are elevated inteilectu spiritualised by the study of holy soriptures but our paurusa mala or anava taint remains in its active state, the shell we have supreme state as it is xoceptable to Yaiva School? According to the school of ths Vedanta, 1iveration is based on bauddha Jana on which it lays uuoh emphasis. ¥rom the Tantrika point of view, it is a m freedom or vijmana kaivalya and not supreme state whion can be obtained after the destruction of pauruga ajaiana. From whatever is stated above, it has to be noted that pauruse jane end bauddha Jnana ere interrelated. 4 mere removal of. paurusa ajmana by pauruga Jnana will not pring jiven mukti. Similarly the destruction of tauddha dha jiiana cannot achieve supreme state. ajnana by 3. The system equally stresses jriina (philosophy) and kriya (prnotice) as means to self-realisetion. About the meanings of the term 'jidna', we ere sure that it moan ratiocination (vioare) or moditation (monnra)." But the COCSCCOOCHOEOHCSOHO HOHE CEEEH OSCE OC OCOCHOOEEO®47. torn keiye 19 porplexing ana ts understood differently. the term, scoording to the Gita, means desireless uote. the Mim&asa Gchool of Jaimini, by Kriya, takos sacririodtal actions (yajie). ‘fhe yoga school of Patanjali expleing the term in the sense of physical and physiological acti~ school hay ochier- qities of human body. The founder of th er or spiritual ly epplied tte term in the sense of the 1 experience which 4s intimately related to the Kriya diksi or pauruga dikga (spiritual initiation). | From the occasional references to tho physical yoga, it is wanirest thet the school also favours the yogio method of Sadhar From the vurious doctrines mentioned in the pre sure to believe thet they are not follewing panes, mere formulas: Their deep spiritual eignificance cannot be ignored. The philosophical illustrations of the system arc entirely related to the inner experience, (I) Philosophy of soven prematrs mainly poin out seven erades of Sadbakas according to their spiritual capacity. There stages, viz., Sukala, pralaye yijnanakele, mantra, mantresvera, mantramahesv Siva, as a matter of fect, ere direct refer gradual spiritualisation of espirants. , rs, the 3avala ig the lowe Of these seven Prana te experienoer which reprenents « symbol of complete u lity and diversity.’ The Pramata of this class re in- volved in the three impuriti mayiya. Jt ts the stage of untcunded d wne Pralayakela Prematr hes the same qualities, which are found in the Sakela, except one Karmamala. this experiencer algo has no possibility of deliverance mbit the @iesolution takes place.48. The Vijidnakala 1s the third state in the ascent to the supreme Pramatr, Siva, into which for the first tine, the idea of the subjective unity begins to peep and whigh is fer superior to the states, already ment4oned. only ‘anava Mala (innate ignorance) dominates it, while the other two taints come to an end. As a matter of fact, it iz an intermediate state of duality end non-duslity (dvaita-dvaite), The Prematr is said to be between the two tattvas, i.o., x 1 as pure and impure (Mayordhvam Suddha vidyadhah). The Mantra Pramatr is a bit better than the Vijnanakela, The tendenoy of this Pranatr is more inward than thet available in the preceding Proamat: The anave mala, which abounds in the Vijwanakala, bocins to proceed towards destruction. The idea of perfect unity appears in its wavering state, that is, sometimes, it appears whilo at others it disappeers. The full balanced trence (Wirvi- Kpaka Samadhi) of Yoga, which is experienced in tho no: higher Pramata is yet very far. In the Mantresvara state, the defilement “anava ia in the position of being destroyed (dhvansamana). The Sadhaka of this state begins to realise the subjective 1 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 subjeot than that in the Mantra state. In the Mantramehesvera state, the Anava Mala 1a destroyed (Dhvasta). It is a perfect state of the mental i balance from which all thoughts of differentiation in to disappear. The Sadhaka at this stage does not rind cuy divergence between hia self and the self of the universe. It is a high Yogic trance from which a fall 1s xarely expected. We can “technically term it as a *Turiya state.at No doubt there is a oneness of the subject and objoct in al God but the supreme oneness or the idea of the imperson youches and which has been described es beyond ell human a) which has been designated as ‘pure’ or 'Turtyatita' is yot to be obteinablo. . \ of Siva inseparably united with Niu. It*‘assunes the form of emotive will (Icoha Sakti) when the germer desires to ereate the universe. The further evolutions of iooha are, Jnenea Sakti and Kriya Sakti. Lik the Cintewani Jewel, it has numerous forms. The weme Ieoha Sakti when it assumes tha role ef the Metrka Sekt1, 1s divided into two, nine and fifty divisions. Its two diviaions, Vija und Yoni, represent Vowels and consonants, respectively. Tho nino kinds refer to the nine groups of the letters of the Sanskrt alphabet. The fret group consists of the sixteen vpwols from ‘a! to anuswere, called Vija (seed). ‘The consonants from ‘kato "ksi! are said to be "Yoni! and divided into the eight eroups, viz: (2) Kaverea (3) Cavarge (4) Tavarga (8) averea (8) Pavarea (7) Yaverga’ (Ya, Ra, La, Va) (8) Savaree ( Sa, Sa, Ha), (9) Koa. Sa, The ninth group contains one letter, which reom the Tantrika point of view, is mysterious and is termed as ‘Gokresvare' (Litt. the lord of the circle), It ohterly Tepresents the combined form of Siva and Sakti, The fifty kinds or the Watrka are understood as the fifty letters individually regarded as Saktis. The Lord Siva, by His Tooha, regarded as a store house of scriptures, awakened the Aghora, who creates the letters. It 1s these letters by which the Mantras ure formed to yield the desired fruits to the’ seskers wuo utter e e e e e e e @ e e e e e e e e e e e ® @ e e e e e | 2 /@ ethem ror the puryose. The letture acs the wadn soures of ell the Sasty seriptures and Vedue. Sauktde or Stvm ere dames utile. they eeu ohletly arranged in three groups duo to tie funetions they lave to perform. The firut group represonta tapdra', reyarded os ‘Ghoraters! (Lit. nore dreadful thea the Paruparu). It degrades the individuulwslvea (Anus) and gets them attaohed to the enjoymenta or the Vorld, In reality, tt is the vopres ntatdon of the duslity. The seoond kind, -Perapare fs mentioned ax 'chora' (Lit. dreadful) to create un inoli+ nation in the minds of the anus towards the deeds and stand in the way of their liberation, ere its divtinotive functions It 19 @ bit superior to the previous one and represents dual | plus nondual state (Bhedubetu). ‘Yhe third kind, 'Pura', ; brings the Anus to the state of Siva, the ultimate goal. it fe ‘Aghora’ (Lit. mot dreadful) and hes the representation of nou-dual state. As a matter of fact, the Sukti of Siva | ja one but due to its various functions, it 1s culled by | aifforent numos. On the basis of its denotation of Siva, | its other kind is ‘bhinnayoni Malini, the body of which ts | the letters from ‘no’ to 'Pha’ (Nadi Phanta). he wuthor hag moationed the mantras of the three Jekt3, made of the lettera, referred to by the dirturent perta of the body. The Saktis are called 'Vidyas! and uwo- inspiring effect is assigned to the uttersnee of the Para Vidva Ventra. . Besides, the for jon of the airforent parts of their bodies by the perticular letters iu speotully pointed out. The whole chapter contains an olaborate dov- eription of the Vidyas with their Mantras. Alphlubetical t | order of the Bhinnayoni Melind School, ia speotally stxoused in this edhikera.uM Wentiueya tm olearly defined che Siva Yors7i5e fe learnt it frou Siva, to the segue, © Varcliie he explained to them the aompotenpy for Siva-Yora and two kdinas of diksa, yin,, the dndtiation of action (Kriyu Diksa) and the initie- {ion of knowledge (Jnana Dikse). An aspirant duly initiate Coooneeveeene by mmowledge es well es Ly action can be competent to learn the Sivayo#a, whion surfioies to onable him to enter into the Wantra-yoxa for higher goal. He aentinued the diatinotion, batween the Bhinna~ yoni Melini and Abhinnayoni Malini ea 4t te asked by Parvati. to Siva. He ‘oxpluined to them the alphabet toatl order of Pee ernsy ont ivalint msarecnegincty asians hoes ol Saae ordor from dhare to Siva Tattve, should ve mediivated upon (see notes on the Fourth AdnSkura). whe Perapers, Apare and Pora.Vidysa are «xpluined @ with theiz Mentras and dmportanae 48 attached to the paré e mentra, Sauk. O yundamentelly there is no differonce botwoon a ° Jnuani and Yosi. Both of them are one end tne samge As rorards their fruits they are oqual and attaia liberation equally and be jivat fdnally. e e The three kinds of know ledge, Srute, Cintaweya s@} Bhavanemaya, are defined end explained. The Uhavensnaya = @, state is understood as best = of all es it refers to the ° aimio state, free from ell vikalpss (doubts), Siuwilerly, e three stages of a Yogin are mentioned. tho wusiddha cless @} 4g recognised es superior to all eae PITH ADIIKARA The chapter ohiefly duals with the bhuva.. ivan, one of the sixfold road, understood av an obstruction to self-realisation avoording to the Sadhana of the Tantrika School. Sixteon worlds, such as, Kalugui, Avicd oto. are connected with Dhera Tattva. The other four slements beginning trom 'Jola Tattva' to Akasa, are related to a group or eight worlds, ive subtle-elements (Tanuatras), five section senses, five jnana senses, mind und Ahankure cover @ group of eight worlds. 'Devayonyastaka' croup is found in Eutani~tattwa. The worlds, belonging to Prokrtd, ore alsc eight. Vuma, Bhima, ete. six worlds ere connected with the Purusa Tattva. ‘There are five worlds in Raga Tattva. Krodhesa, Cunda, ete. four worlta belong to sauddha Vidya Tuttva, Kula und Wiyatt have one world each. vhere are three worlds of Kale Tettva. ‘he worlds of Maya Tattva begin from Mahatejas to Bhuvanesa (Wa. V. £4). The worlds of Su Vidye are Halahala, Krodha, Aubika, Aghora and me devt. The wordda, from Pivena to Aghora ars round in Invare Tattva. ‘he worlds of Sada Siva sre Raudrd Jyosta Veme, Sakt’ and Sadasiva, (For doteil, sev inuvana dhvanyasa in the notes of 6th, sdhi.) SIXTH ADHIKARA. SUMMARY The pr mt Adhikera, specially stresses iuitia- tion of knowledge (Jnana Diksa) scoording to wich on | uspirant has to realise all the phenouenal universe or uaorocosm in his own body. ¥or this purpose various , O00 OSC OHHOHHHEHOHEHEEOHO HOSES ESEOFEangonyases ore to be performed uccordiug io the thres phases of thy dvaite, the Dvaitedvaita ond Advaite, corresponding to the three wethota, eparavidhd, purapera vidhi end para~ yidhd. In gooordance with the Aparavidhi, a Sadhei. should suppose thixtysix principles in his own body which oan be neagured as Veiny 64 fluners long, ‘hiv performance ts technically termed 'Sat tringat Tuttva Nyasa’, ‘the ether Nyasa of the pimilar type is Panca tattva Nyasa, wocording to which, five gross eloments, frow eorth to ether, are realised in the human body. In 'Pemoa Khundadhvanyasa", only five tattvun of pure and impure oapucity, viz+, Maya, au Vidye Tevare, Sedasive and Sakti are aid to be known in a Tattvunyesa io a condemned the boty. Similarly Trikh form of all the thirtysix catagories and clavsifiss the whole manifestation into three varioties 1.0. Atua, Vidya end Siva Tattva. Likewise, a group of one hurdreé and eightepy worlds (Bhuvens), well known in the Saive end Saktu litera~ uuve of India, ought to be realised in the Lody which ia plresdy meesured as eightyfour fingers. Similarly, the nino groups of tho letters, 1 tue3 ea 'Matrke Saktia, should be known in the husan Winetecn padas of the Parapara Vidya Mantra, ere specially emphasised. ALL ho Nyasas, according to aparavidhi, are reent for those Saahakas whose mental vision 1s not yot spiritualised and who still oling to the objeots of the world. The seoond Vidhi mentions the ueasureuent of the vody ninetyeix fingers, It is woant ror a bit superior13. \ class of Sodhakes who are partly inward. ond partly outward. \ \ 1 Tho third "Pare Vidhi', according to wileh, the ] body of the Sadnaka 1s supposed to be of one hundrei ud | eight fingers, corresponds to nondualisu and is meant for that type of Sedhakes who jvck et all dudlities, such ao pleasures and pains life end death, equally and who ere perfectly in the way of spiritual realisation. » he Sadhaxa under initiation 1s ordered to take He shoulda make a threefold everything in a triple sen division of all tattvas and lotters and preserve the funda— mental principle, ‘Trinity’ of the Philosophy. (Yor detail, see notes). SEVENTH ADHIKARA. iy The adhikera is connected with the mudras (special postures of body) regarded es energios of Siva (Siva Sakti). qnall sorts of religious activities, they are seid to bo performed strictly, physioally and mentally, ‘They alvo equip aspirants for the attainment of the Supreso. i The names of the various mudras, are ag undert~ 2. Padua. S, Saktd. B, Vajrake. 6. Donde. 7. Danstra. B. Meheprete. 9. Mahauwiras 10. Khagesvari. 11. Mahodcya. 12, Kuralus 15, Khatvanga. 14. Kapalak 15. Hala. i 17. Ankusa. 18. Ghunte. ! ., 80. Trisikha, 21. Avahe. 22, Sthepani. 23. Rodha. B4. Dravyadu. 25, Neti. 26. Awita. #7. Yogawuiras14. BIGHTH ADHTKAMA. the chapter specially duals with suorirsat. (Yuga-Stona) with Agud serunonies. A sacririeinl ‘housy Kunda wir ought to be built in a yood and buautiful pluce, < kinds, viz-, bhas, hip A Sadheka, after taking @ bath of # Mela, Vidhi, Mantra, Vayavya ond Jala Snana, showld wor byarapales. ‘The Guru, ought to unity his disotple with dakti and teach him the Navatwaka Mantra, wontioncd in the gist., 22nd and 28rd Verse of the adhikara, After Yumola Nyasa, epsofully weationed ror ull the Saiva initiations, a Sadhska should worship = ‘eiuule, situated in his Nuvel (Adhara Sakti). In the surroundings or it, Ve Tyesta ete. Saktis should be worshipped. “In the peaks of the trisula, the three Vidyas or three Saktis, t.e., widmost peak, Para Devi with no special colour iv said to by weditated on, In the right as woll ow ju the lore i poak, the Apara Sakti and parapera with the Lluek ond colour (Krsna Pingala) should be worshipped. Yhe provsue fe culled ‘Mental dedfoation’ (enasa Yaga). ‘the Nadi Phanta Nalini should be uttered by & voverse order and Ganega, ota. distiew, wlecudy pleged tu the sacririoial house, should be worshipped, ‘the Vantra— Fulosu, kmown oo (Vardnani) should ty pluoed fu Wie soset~ tiolal house end wux the fire shoulda be enkinudles du tho gui Kuuda, After Homa end other ucgcssary rusetions of the sacrifice, the Acarya (Preveiptor) should suspoud oll ine religious eetivities for the tis boing cud go iv Liv \ed for sleeping. In his somdslcop, the prevopioy would luvs @ dream. He should oxplaiu thy good axe lug dauwsels, beautifully decorated ovsreomiug syiatti.oe auoending sacred place, wins, cutting oF heads, cating of unoooked flesh, sight of gais and axovetion etc to 4isciples. The droum in uitok the ulove mention. ure not seon, 16 called w bad dveuu (Dub e¥apna) dus to gating of cooked flesh, wkssage und falling futo u diveh oto. { yor the bed dream, the Guru should perroral ex~ \ platory rites mentioned in tho Tuutras- fhe preveptor \ ought to read out the following conventional practices (Jonaya) to the Sedhakas, ‘The Sedhakas should always § worship gods, guru, seni und goddesees, They should sat nothing without offering to thea, ‘They should uot wove | aitlessly. They ought practise Yoga and utter Mantras. Arter reading out the above mentioned conventional pragtioos (Somaya), the Guru and tho Sadbukas should teks a bath with the water of Siva-Kumbha The present adhikera beging with thy pury reld~ gious activities, which, a Sadhula hus to perfor under tho supervision of a preceptor for the removal of Lwidy ond ouiting of the net © ALL the religious rites, uentioned fn the edhikaru for on aspirant, dowviriug to Le spivdtuarly ~ elevated, form a Kriya Dikua, Paya ohheda ond Diksa udal~ keras. Thie type of dikua iu voally a deuonutivation of the non-duel philosophy. A Guru should prepare & mandala of a uyst rious type, acoompanied by a not with a fish du de. A H--uuven went of the mendala 19 aluo wussesteds A pryy-veutuu or a lotus with ite various petuls und these poubs t+ Lnufdoncd1s. for the complete formation of thy Hundala. Yor thy coup~ 4ulu eta. various colours ure yresurdbeds lution of tho Hostdes, the other usaful watoriuls for thy degovutiou of Ue sewo ara oonuidered nosusssry. ‘to purity the woberiel und artdoles of iaitdutory rite, a cloth besmusred with the peste of Sandalwood should be uss On the throe peaks, the dieties, reuidtag in the three Mantras, that ist Nevutuska or Bhairave, Yudheva and > ; Rati Sekher are said to be worshipped. he Guru, insepa~ vle from Siva, should put on a white turban und thon prepure a hand of Siva for outting the net of hia pupil. On seating the pupil in the widdle of the net, ulready ered for the purpose, the pressptor should Vind his pre sym, throat and Sikha by a thrserold thread, iis should offer sacrificial oblations to the fire by various Huntrag and the Mantras of the three Jaktiv, Tho Guru, wivu the Pattves, beginning from eurth to Prukrti, supyossd to be found in the microcosm of the pupil, ure purifici, should out the net of the arm and offer it to thu five, Wha the net of the throat should bo out and offured to the rire when the Maya Tattva 1s purifivd. Whew the Yativas, rrow Suddha Vidya to Sada Siva, ary purified, thy vous or vikhe should be out and throwa into the fire wovorttucly. The Guru ought to meko the pupil vectdes thie fundamental unity in the wetestols, ue es, Ul, vend and his self, ‘The pupil thus wiited with thy Suprise by Js Guru never comes to the aniusl utate (Pasuia) und yemeing identical with Siva. r A religious Guru whould tuke the wa, who due OOO OO CO OO OOOO OS OSSHHHHSSECHCHOHCHCOCBCCBSO ~17. possessing sound knowledge of Sastras, firmemindedness and as a Sadhakea without eny i full control over his se! further examinetion, Before the proper initiation begins (umbha) should be placed in the middle of The Sadhaka, who is going to be a sacred pot the sacrificial house. orated like a King and then he - should be regarded as Siva, After sprinkling water on i 4 , the Guru should give him the Siva-Mantra by initiated, should be 4 "his forehead the repetition of the astra Mantra. got entered into his body. From the j By a religious rit © Rudra-Sakti should be the same a fover should be placed on his hands, already besueared i with the Sandal wood paste. The jouth should Le opened and 4 tne flower, should be thrown in the Mandela. On whatever diety in the saorifiefel eround, the flower falls, the ‘aioty should de considered his Kule (Devata). The Guru should ) worahip a oiraie on the forehead and the hands of the gednake. Then tho hands should be taken towards the fore- heed. ‘This wholé process ia celled ‘give hasta vidhi". qhe sacrificial residue should be taken 44 hand and thea e to the mouth in accordance with the Siva hasta vidhi. e e A dantsa Kueta, having o measure of sixteen e fingers, should be used in ordor to examine the Sakti- ' e puta. The Sadnake is advised to meditate on the Sakti ; which ssene entering into the Sakata or Hiskela (iunanent i9 Ryiitraneoendant)) Siva, | If phuldieoiple) 4s veally unified 19 with the Sakti, the symptoms, such es, Ananda eta. eppeer in the Sadhaka. By the mothod wontioned above, the Sadhaka can be turned as a preceptor (userya). TWELVETH ADRIKARA SUMMARY. The Adhikara Yorio deals with Youle practiuea19, Pynioh are to be practised in a secluded or underground pluce. wo youie methods, called Luksya-bheda end oltta- the adhi.), uve vpecially stressed to Pineda (14th verse of ff the saori- Do pructived. After heoessury prvliuinarios © adhake should begin his Sadhana and identity Erioe, tha si He with the object he wishes to meditate one hiuself ¥ ght to begin his twofold dhnarena, full of object (savi~ ‘kalpe Ka) and objectless (nirvikalpake), on the earth, Daividea into fiftecn kinds (Me. TI). It 1s no coupulsion remain fixed up in one object. He way be any object for which he dooms hinself ‘that he may WHIRTEENTH ADHIKANA. 5 SUMMARY. 4 dheruna, a Sadhuku hes to concentrate ta fifteen kinds In verun himaelr on Jala Tattva (water) along 1 moutioned in the seconé adhikara. Mastery over this t cattva frees a Sudbake from diseases, arising frou bile. Jala tattva (water) 1s algo of two kinds Whe dherana on the die. full of objects (objootless). for a month, relieves By per~ A concentration on the rire } 4 bn sapirant frew the diseases of phelgm and wind. tection over this tattva, a Sadnaxa becomes sleopless and eats muche : yu dharana, a Sadheke cen have power of By the va: He oan walk wiles without moving to and fro like the wind. exhaustion. astery over the tattva str engthens the physique of a Sadhaka and he oan uproot trees. ‘A eoncentration on the sky makes « Sddhuka freefron al} desires, Mis erey batr disuppsor, by weans of ,dioke gen meke his body es mastery over the tattvs, 4 great or eg littl as he desires. by these tive dhuranus with their rictosn kinds cech, » Scdhako obtuins innumerable Sidhis end liberation in the and. EOURTEENTH ADITKARA. gUMMARY The chapter spwoially mentions eoncentration on the five subtle elements, (Tan Hatras) such es, odour vasa) colour (Rupa) feeling (Sparse) (Genuba) flavour and sound (Sabsu). ndha tan 4 Saihaka concentrating on the odour (4G Katra) ror six months, has the ability to produce gandhe according to his desire. A dharana on the flavour brings wonderful tastes to = Sadheka. An aspirant 1s free frou diseases und he gete black hair. hy @ dharana on the colour (Rupa), « Sudhaka be~ comes divine-sighted. (Akrtaka) A dharana on the Spersa tenaetre wales a Sudhake strong-bod ied. By a dherna on Sabde Tan Matra, a Sudluka heers wonderful sounds in whioh he experiences various Frauatra, such as Sakala, Pralayakeala, Vijnanekala, oto. HIVPEENTH ADHIKARA. SUMMARY. Eleven dharanas, ten of the ten sensex and one ofthe mind, are explained here, By eoncentration on the tongue, an aspirant becomes an orator, ‘“ithin ix wonths he becomes an eloquent speaker. By tho dhuwranu on che power of eraspsug (Pani) a sedheka becomes onpable of erasping cietent things within six months. A conoentration on the power of leoouction (podu) makes a Sadhaka oapable of wandering #11 ever tho earth. A Sadhaka practising the powor ef excretion (Payu) booomes free from diseases of Payu. A dharena on the Phallus (Linga) strongthens the will power of a Sadhaka and he becomes able to oreate things by his own will (Iooha Femitva). A Sechaka, concentrating himself on thy powsr of testing (Rasendviya) for s1x months, hus the ovpebility to tasto a distant thing. by a similar dharana on the nose ror six months, « Sadhake oan smell things lyiug at a long ddetance. A dhmena on the eyus eke « Sedhuku divine sighted, & Sedhaka becoues strong-bodied by @ diursue on the power of feeling (Tvak). By «concentration on the power of hearing (jrotws) @ Sedhekea can hear a sound from long distauve. F Phe mind 4s the cause of bondage and liberation end therefore, dherana on it 1g best of all. ‘he ten senses with the mind ate said to be cawe of bondage and liberation. They bring bondage ir they ere {nolined towards their objects. If they are fully cou~ trolled and devoted to the All-pervading Principle, they liberate men. a osctegut (ogo) producss wonderful noible A Aharana on the chuakura gindtis. A man practising tig th attaining dvorything though end he has an oternel power of 3 on the buidhi qt in out of hie reeoh. If a man meditate: he will have a retentive menory. , & man beccuss the position equal to that tattve, fueo fron disesses and attains pc tha) ieyere tettva, if hs continues) 62 meditate on the pirusa tuttve. , Similar dherunas on the rasa, ably vi. ete., bring various siddhis and fruits to tho Sudhakas SUMMAR Ir tne mind is not balanced and, it doos not come mentioned in the forezoing pages, under control by dherenas a Sadhaka should follow Prenayaue end practise 4% tu the Padma posture. 1 jg twelve hundred and forty-three dheranas four Amon AHacinee| vis), Sikhi, (eubuy tea sul unceseEee er INST yy de a Sodnaka, concentrating his mind ou a special pnipse metal the stability of hisl=ind/tnjeny ob nce object, Sion deine tne main ulm, ne ouowld not Bboy Ese) Sha oee till he roaches hie final destinution. ip a Sadhska doey not normally sucocéd iu the sotivities ne hoz adopted ror the purpose, he should oulti- yate detachment in him towards the verioud eajoyueuty of the universe. Besides, ho should adopt a reverde proseas Gr ‘Kaleretri! method to out off the betraying elcscut of in his wission. the mind 4n order to achieve success © © OO 6 0 6 © OO OO OOO OOO OOO O06 0200201 DDp ea EIGHTEENTH ADISTKARA SUMUMAKY. ir Saiva School is Monfatie nature of the Kagh epeosally referred to here. The outer phallus-sorship prevalent among the Hindu is intrinsically related to. the spiritual linge. The author of the work tries his best to disolose the seorets of spirit and diverts Sadhakas to weditute on jt. Gelf-knowiedve 4s strongly supported ag a uvans to the supreme end. Various sethods, suvh as, prunayata, ete., for self-roalisation in comperison with this method Thies atma-youa ox self-realisution can be have no value. eed of any prectise in any pluoe, state or wool. There 4a pertioular mantia, conduct or Sadhena, Wo fasting or yori conduct 1s required for this spiritue? yoga. ‘There is no restrietion. Men of all alusses are equally privi~ leved to teke part in this welt~yooa. NINTEENTH ADHTKARA. A Sadhaka, who desires to achieve sussous iu abhinnayond Malini, should, worship ‘fulacakra' containing eieht Rudres, viz., Ahora, Pareme hora, ete, Similarly he should also worsbip Parasakti with the aghori ote. A person, though he is not fit ror the Kulecakra~.orbhip, 1 helped by the Sektie. Yor the worship of the aus, tho Sedhaka 1s odvised to wander cn the earth, He oWJht to stay in a oity, a town, and a village for five threo wud one night respectively to perfor Kula Puja. Wouk-uluded persons cannot undertake this process and hence they sve allowed to stay in one place for the performancy of thisaan vithie If they are wahle to do this also, they should, worship Koln Gukra in their own Navel (Wabhi) or simply thev should meditate on the oi¢ht letters from "Ya! to ‘Ha’ with the Fulessaa in the midaia. They are also allowad to aeditate on the wheel, containing twentyfour spokes with the letters from 'Ka' to 'Ha', aocompaaiel by dots (Savindu). They can neiitate on the sixteen vowels in the wheel of sixteen spokes. Yhero are various forms of abhinna Malini. She «rents the desires.of Sadhakas who meditate on her in whatever form they like. TWENTIETH ADHIKARA. SUMMARY. The adhikera 4esly with the Sakta or diva Vijnana. The names of Sstt1 and Siva's body are "Pinda, Brahmanda, Bala” and "Tejes" ete. Sometimes collective name for 31va and Sekti form 1s 'Peda' by the knowledge of which everything is known. When Sakti and Siva appear au manifested universe, their form 1g called ’Rupa’. In Atesolution, when the whole phenowenal uanifestutiou is withdrawn into their form, it 1s ‘Rupatita’ state. A Sedhaka should meditate on this form which iy absolutely beyond the reaoh of human senso. An aspirant, practising this rorm, has numerous Yogic experiences, such as, 'Kaupa ananda’ etd. It is a good rorm or Siva and Sakti aud should be practised for a long time. ‘his state is divided into two kinds, physical (Bhautika) and Metaphysical (ati- yehika). In the bhautika state, the sadhaka 1u epsodally connected with the outer objects. The inner subject appears off and on. In the Metaphysical state (Ativahika), the supreme subjeot prevails and the phenowsnal universe disappears totally. The state has algo other diviuious and sub-divisions, Absorption into the Sive %voru2S. (sarupya) 16 the vest of oll, It 14 aluo regarded us i) ‘Prakasa Kerani' (illuminating). It 1 e@ philosoplioal ' and spiritual approach to ultiuate Reality. Ya this wethod Jnana (Knowledge) hes a prinery position. Tho other method to reach the fundasontel Reality | 18 physical and 4t inoludes Yogio activities, utterances of Mantras and the worship of the three Saktis, Primarily it lays stress on the ections (Kriyas) and hence it 1s a Kriya Pradhana method. | 4 i | Acoording to this method, a Sadhaka is advised to meditate on the 'Sauh' (Prana) in any place out of the five, ~ wuoh as, the navel, the throat, the palate, the pluses, between two eyes-brows and forehesd (Nubhyadi Punoa Desa, Ma. XX-27), After a little while, he 1s wniricd with tho Rudra Sakti and consequently he begins to sycak Sanukrta. Within a short time, he obtains wiracvlous powers. Yor this Yora he can also recite the Mavatmakea Mantru or Rati Sekhare Mantra, Acoording to his ohoice, he Gun weditate on the various Rudras, ‘sush au, Daksa, Canda oto. (verso 43), various Saktis, such as, Nenda, Bhadra eto., III 17, Doctrine of Oakra (wheel) is specially stressed and the the different wheels different letters whould bs uciitated 4 on. | | number of them at the wost ig two hundred and fifty. Ia 4} ' As regards fruity, thers 14 no difforsuce betwoon | the two Sedhanas, that is, spiritual Sadhana (Ativalika) and physical Sadhana (Bhautika). TWENTY-VIRGT ADHIKARA SUMMARY. This adhikera deals with on cooult Siva-Juaua,containing the Peradevi, frou which tho nootar iu oozing. It ought ‘to be retstated on fn the whol possessing eixteon spokes. A Sadhuka, weditatiug on the Pera Sakti, should take his tongue to the palute, Six wouthu' prsctice freos a Sadheke from many diseases. “Sankranti” uethod (entrance into other body), by which u Sedhakn oun enter Juto the doad pody of the other man 18 very sigairicaut. In a place free trom wind, a Sadhaka, haying controlled hingelf, whould begin to enter into the cotton cf the Arka plant gradually. In the course of his pructice, he should taste gura (Sugar Candy) and Nimba leaves, A human image should be made of Sandel wood, Gura and eumplor. After angra Nyasa, he should meditate on 4t. Ha ought to pengtrate into it, end for a while, he should stop there. Then he should shake it and wet its limbs moved to and frou, Due to’ this practice, the image begins to walk and run. Ha should continue to guide it t111 it comes to its own place. If it falls, it should again be got moved. This pructice should be continued t111 it ocwos under the control of the Sadhaka. ‘This prooass will enable a Sedhaka to entor wherever he likes, From the tantrika point of view, ‘oundrakrstd’ or 'Samadhana Mrta! is also fuportant. In the Uright fortnight on the second day of the full moon, in the uouth of Baisakh: (gauh) in the moon, during the course of his meditation. » the Sadhaka should meditate om tho para montra He should sit in a secluded place, free frou all sorts of disturbances, and should take uilk only aw hiv dict. He should continue to have a look into the woon till she sets. This practiee should be continucd till tho fificoutl day cones, He should sleep all the night with the ucditation on the pare mantra, in the woon. At the night of the full moon (Purnemasi), when all people are auleop, Le uesce Puradevi, ghining ike the rays of the noon, putiing ou white clothes, pluasiog and sitting on a lotus west. Ho wdy Ufa till she coues to his should begin to draw hor tox mouth. He should swallow her up and hold hor in his heart. By the entrance of the Para Sukt{ into his body, a Sadlake becomes free from all troubles. by this Youa, a Sadhaka con divide his tody into nuuerous bodivs. und siuultaneously enjoy multitudinous universe at his own will. Meditations on the reflexion of the moon in water also bring the vane fruit. NTY-SECOND ADHIKARA. SUMMARY. Another occult Youu, called (Suryakrsti), 4a ox- plained here, The period specified for the practios ts four months and eight days. A Sadhaka should eoneinue to meiitate on the sun in the wonth of Magha during the day time till it sets. ‘The Sadhaka should sonoentrate hiusel? on the wheel of oight, six or twelve apokes dn the diuo of the sun. Seasons, months and edght bhairavay with Jive and Gakti should also be mentioned there. Partioulerly the wheel of eight spokes should be meditated on iu the aise of the eum. The other wheol should be meditated oa in the rays of the sun. In due course of time, the Sadhaka will enter into a World of darkness which is free from obstruct- jons. He should contiaue to meditate on the dius, After a few months, he will see Paramesvara in a wheel in the diso. He should draw him towards his wouth and swallow liu. By this Yoga, he 1s identified with the sun and he cau rly in the presenoe of the psople. | A Sadhaka should weditate ou his ows Ledy iu a wheel end. during the meditation, he should utter ‘ilodd2B. Phante Malinit, with the addition of the lettor “aut. This process will also bring him the fruit, similar to that of duryakrat i. pyenry HIRD ADHIKARA + SUMMARY. The adhikara is conneoted with the Guhya jnena or seoret knowledge, according to which, a Sadhaka has to neditete on his ear. During weditation, he bears a sound. He should stabilise his mind on it. By the practice, ho ig enabled to understand the meanings of the language of the birds He oan hear sounds from a long distance. A Sadhaka should identify himsolf with the wheel situated in heart. Due to this practico, the things seen in a dream will be true. By his yogio practices, a Sadhaka would be able to enewer the questions of people. | | eeeVI. TRANSLATION OF THR TEXT. wIRST_ADHIKARA. EIRST_ADHIKARA 1. May the raya of the moon of wisdom (consoious— ness) whioh have come out of the mouth of Poramosa (Siva) and which are capable of destroying the enemies of the Ultimate Reality (Perama Siva) prevail. = as 4-0/0. The Grosb zeae. Sanatkuaara) Sanake, gunatena, Sanendana, Nerada, Agastya, Samvarte and Vasiste eto., inspired by the power of Siva, aesiring to learn the great fact (thé ultimate Reality) «nd much pleased, said to Nartikeya, who 1s slayer of Terake, a deuony and who helps the people, sinking in the ocean of the world to cross it, on worshipping him duly, "Sir, wo beve come to you with a a in the Yoga. The Gaze’ cannot be desire to get succe: achieved without Yora. Kindly tell us the gane.". 6, 7. Kartikeya, whose inner soul 1s much pleased, on saluting Mehesvara, who is the lord of Uae, worshipped by Goan and giver of enjoyments and salvation, said (to the \ sages) - please listen to mn, X shall tell you Malin i vijayottera which is sprung up from the mouth of Paremesa (Siva) + 8, 9& 10, Goddess Paravati, after paying galu- tation to Siva, whe was sitting in His own place, said ‘You have told me the Sidahayogisvaritantra, consisting of nine crore verses, which are classified into the thr: Again you heve fully told me the path of Yi du Malin§ You parts. vijayottera tentra, which have three erore vers have also given me its sumary in twelve hundred vers:30. 11, 12. The sume vast (path of Yosa) cannot be gasped by the majority und thousands of dull-winded persons. Therefore, O Parameuvara, please toll ne, after suming it up in its condensed form so that 4t way suit jooesues tO the dull minded people and tring all sorts of su he King of the World, Siva, thus told by the them. Goddess, having laughed, said: . 13, 14, "0 devi, please listen to me, I would tell you Malini Vijeyottera Tantre, which is not disclosed to anyone vptill now and which contains the theory of 6iadha Yogisvari Tantra. I have got this Tantra from Paramatman, who io 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 siz principles: Siva, Sakti, Mantramahesvare, Mantra, Mantros— vara and Anu (Vijnanakala) is (useful) to the aspirants, who ere desirous of the fruits of Sivadvaita and they ought to accept it. yerieties of impurity or, 16. (There are thre Malin this Saive philosophy. They ere mentioned in this verse and are said to be avoidable (Heya). All these @irts 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 Hala (rolated to Limited self, anu) Karma Mala (related to Karma, deeds) Mayiya Mala (related to illusion, Maya) and ell this illusive world is said to be avoidable group. This group should definitely be known to be avoidable by Sddhakes.el. 17. on knowing the acceptable sroup and leaving one cen obtein oll sorts of aaa | | abide the avoidable on es. Among the ecooptable croup Tsa, SSvay 4s all doer, calm Omniscient and lord of #11. 10, 19, 80 & al, Siva is inmanenent, transcendent Radendlepes: 2 Sim ianty sae) Sento also of the samo kind. | He, in the beginning, desiring to create the World, awakens the individual-selves whioh aro yiayesvaras (possessing | Aine onepdire) =e theyexeleisht —/ASROSSs Paramaaghora, Ghoranana, Bhima, Bhisene Vamena and Pivana. Ghorarupe, Having appointed them, who are the doers of preservation, destruction, protection and axsca, as the wWentresyara and Wir ronahpayara, be, Like) chem, created. seven orores of Mantras with the dieties residing in them (Semandales). ay & 25. All these great souled mantras ore bring- tman (Limited vijnanakale ers of all fruits. There are four kinds of A’ seir) (the four kinds are Sakala, Prelayakela, and Mantra). (Out of these four, only two kinds aro defines). The Vijnunaxala hus only one Mala named Anava. =| Pralayakela hee Kerma Mela ineluding the Anava Mala. Thus Nnigiates| tas two Malas, wiz; Anewa, and) Rermes (the third | | Sakala, wiich contain Jowest and worst form of Atma, 1.05 three Malas, has not been mentioned here). Dirt is said to be nesoience or ignorance, which is the cause or the need of the World. 24. The good and the evil deeds produce pleasure end paia respectively. Zn, accordance with the divine will, this Limited soul (who is Siva and who hee asswacd the form if) has the desire of enjoyment. ti of the limited 25. Tne King of the Mantras (diva), having entered into His Meye Sakti with a1] His energies, created the World i ]32. for the limiteiself which desired to gst success in tho enjoyment of the universe. = 26. That oe, that 1s, all-pervading transcendent: al, fountain head of the world, without beginning and end, the Maye Sakti of Siva, sani is immune, from any change. @eo'eeeeee sac emememmemmmaes 27. This power of Maya Sakti created Kalatattwa @! from whioh Purusatattva 19 born, which (Purusatattva) after getting tho strength of doership, produced Vidya Tattva, i.e. impure Vidya, and Raga Tattva (attachmont). 28. Vidya (limited knowledge) wakes the limited self (who is Siva) and distinguishes between the cause and ite effect. The Raga (attachmont or inolination) pleases the limitedself with tho pleasures of the impure enJoyments 29. Niyatd (limited desire) appoints the indivi- dual self to his own work. ‘Tho Kala defined as the extent of two fingers and @ querter (tut4) presents before him the Anu) division of space and place. 30. From Keletattva, the Prakrti is formed and trom avyakta, the Buddhi, possessing eight qualities} te ereated and from the Buddni, consisting of eight Gunas, Ahankara formed. 31. From light (tejas) mind the King of the senses has sprung up. rom the Vaikerika light, the (ten) s¢ eon, @0002000800080 ere produced. ¥rom the third kind of light the Tanmatras are born. 32. Ears, skin, eyes, tongue and nose, these aro five senses of knowledge. Speech, hands the Anus the genitals and feet, these five are the senses of action. 85. The whole World, from Kala to earth, the sea eto., by His own power, are changed by Siv33. 24. The same Siva has oreated the difference of hala eto., tattves, from the worlds (Bhuvana) for tle sake br enjoyere who desire to have suoceas in their enjoyment. 55, Thus all the individual souls united with yattves beginnings from Kelu upto the end of Dhara Tattva (earth) should be known as ‘Sekaletman’ 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 univer- jn it, do movements in the World, which hee threes States viz. EJeotion (Sreti) stability (stniti) ‘and deatruction (samhara) « 37. The Rudras, who are thumb-sized, have one hundred and eight varieties, owing to their doership © where in the (orld. 38 & $9. Being kind to Rudras (who oroste the whole universe and assume the form of seven measurera) Siva, hae openly appointed them to the rank of Mantresvara. Those Mantresvares, having found that the Brahma ote. aro approach= ing them, give the fruit equal to their own strength, to three (Brahma eto.) who are desirous of enjoywent and sal- vation. The Brahma oto. when themselves are delivered, deliver seers who again being great personalities, deliver Manvantes« 40. (The sages) say that this 1s the knowledge of avoidable and acueptable explained by Siva and fg sufficient fov the created orld beginning from the Creator down the earth. 41. Three orores and a half Mantras appointed, by Siva, after being kind to group of Anus, went to the eternal place. i | iBt. the degraded 42. Thus jn the sourse of time when tenn Becomes able té be identioal with Siva, thia Atman io connented with the Siva-~Sakti whieh is quite calm and wives Lberation. ! \ m linked to Siva Sakti dies while 43, Jome one whe enoe with which he is tne other gets free from the nesol united. | 44. The Anu undor the possession of Rudra Saktd and desirous of obtaining liberetion is taken to a good teacher by the ill of Siva in order to get enjoyment and salvation. 45. On worshipping the teacher and getting the initiation of Sive from him who 13 contented, the Anu {Sedhaka) at onoe dies and obtains the state of Siva or enjoys the Siva Yona and realises Siva after death. 46. (The aspirant) on getting the initiation of Yora ghould preotise it. He gets success in Yoga and eternal place in the end. 47. The Any when he reaches the highest pluce in socordance with this sytem never pecomes Pasu and stende in the pure consciousness as e part and parcel of it~ 48. There are four kinds of Atman which egain hes four kinds Sadheke, Samayi, Putraka and Acaryas ‘The Aoarya smong them-is said to bo puro. 49. The Preceptor and Sadheke should perform three sorts of deeds i.e. daily duties, duties related to some cause (Naimittika) and desireless decde (Wiskema)- the other two Semayi and Putraka should only perform daily dutd , 50. The acceptadle and avoidable knowledge in = ben os ihevoby expluined. It 45 ene things. beat of all the knowable On knowing this, one gota “ll sorts of acoompltan— nente. ' SEOOND ADHTiCARA 1. Now the dataiiod desor. tption of these cate- Series, from the earth eto 49 givon systematically in an achieve success in Yoga. 5. The Saktimans are seven, from Siva to Sakeln, | Similarly the wise poopie shoula ‘mow the Sektis of sere, | | TEE BSrer without. tte sexes, | | 5. According to this very mothod, the Purusa tattva to Kala, should be known of thirtesn kinds. tie Fraleyaralan ahould be known of eleven kinds like the Rudros (eleven). eee oebsDeS =. Thelvisanney The-Montees ara’ of soven yinan while tho Mantre- svaras have rive kings, 7. The Mantréemaheayar, ee have three kings, sive Sriree, neelly ade die ineas) “iret iertes briefly, it 1s atvi~ ethle: | Buttwnen is) selena tren ite detain, “1% 49 ondiess.36. 8. thus the gurlanda of tno Horlé, worshipped for the suke of Youu, clearly divides by these Kinds, ghould be known vy the aspirunts (yogis) witn a view to get success in the You ; (even) one of the 9. 0 Parvati, one, who knows fittvas apd tho worlds, attains the reuit of the Yore. 10. He, who rightly understends all the tattvas, { je a Guru like myself and brings to light the power of the Mantras. 1. The men, touchad, talked and seen by tho Yogi no knowledge of the tattvaa and bhuvan 2) ria of even their sins, coumitted (who has got thoroug! whose mind is pleased, cet in their previous seven births. leg, The people, inspired by Sive,,ere initiated -go to the by the Yosi, and after getting the desired fruit, place free from diseases. 13. There is the entrance of the Sakti of Rutra in got perfect knowledge of Siva-Yose). Ta eo man, one should note the Man (who hi the appearance of the Sakti in th the rollowing marks. 14. Tho first sign of the unification of the Sakti jo that the man (unified with the Sakti) is permanently aevoted to Rudra. The second mark is that the man hag ’ in the Mantras which convince him of their fruit . suncons atonoe. 15. Tairdly there 1s control over all the oreation, Yourthly there 1s the accomplishment of the work which is begun. 16. Yirthly the beautiful pootic capacity, full of37. prnements,| ia attained. Ietliy’ £% putra Sakti) gots, all of = wudda: the soriptures. 17. © 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 (1imitedself) Mantra and Sakti. le. The bhuta Bemavesa is of five kinds ae bhuta: (Gross elements) ere five kinds, The Atma Somave Semevesa in of ten kinds. 19. As a matter of fact, the Saktisamavess should be known of two kinda. This Samavesa is said to be of fifty kinds. 20. It is Anava Samavosa, the varieties of which Bee nantioned?) | Simivarly.rhersekt scene yon should also be Imown of the same verieties. One should note that the Gambhava Samavesa is also of the samo kinda. 21. The Anava Samavesa is that whioh is oharacter- ised by breath, Mudra, Meditation, Mentra (Varna) and oir- cles: (Gakra-six bodily oentres)- ae. Whatever Samavesa is got by an aspirant, meditating on « thing in his mind, without utterance of a Mantra or control of breath, is seid to be a Sekta Samavesa here: 23. The Samabhava Semavesa is that when oh aspirant | not think of anything else except n4. Systematically all these kinds are one hundred The tattva Samavosa is of enirty | has three varieties. The Mantra~ {4 © © 0-0-0-0-0-0-0-0-0-000000000 0008 and a half in brief, In thair doteiled form, they ar@ innumerable. 25. Wise men should not think that those dirforent moans or Upayas yield different fruits (though the ways to approach the ‘Reality! aro various the fruit is one end the seme). 26. Wise people should know the systea of unifi~ tion (Sarvavesa Frame) divided into the five states 4. waking (Jagrat), dreaming sleop (Svapna) dreamless slo ra (susuptt) fourth (rurtya) and the state beyond the, fourth (curtyatite). 27.-In the fifteen fold method (Pancadasa vidhi) the object (Svarupa on which the Sakala Praxeta meditates, thet is, the other Sekale or Sakalantara, the Sakti! (of the monsurer) and the moasurer (Proxatr) hinself are the waking stat 28. Pralayakala Premata and vijnanakala Premata should be understood to be the dreaming end the drcamless states, respectively. The Mantra, Mantresvare and the e Mantramahesvara Pramatrs belong to the fourth state (Turya) @| 2 89. 0 ¥air-faced one, the energy of tho Lord (Siva Sakti) and Siva Himself belong to the State beyoud the fourth (turiyatita). BO. In the thirteenfold method (trayodasa vidhi), the object (Svarups) the sakala who wag Premata in the Pencadasa Vidhi and had a waking state is a waking stato (yegrat), Pralayskela and Vijnanakele oro dreauy and respectively. The Mantra, Mentro- dreamless sleep stat svara and Mantramahesyara have the fourth state. Sakti and Siva have the state beyond the fourth.59. In the elevenfold method the opject Raxela who was Premate in the qredoseviahi) 4s the waking fate and both of the vi (gvarupa Pra- Guanevele,)S-0s Viseeoerene Premate his Sakti ere dreaming and areamless sleep respectively. ware and Mantramahesvera are 81. Mantra, Mantr: state and Sakti and Sive ere the state beyond fourth ho fourth. In the ninefold method, the object (Svarupa vVijnene Beale who was pramata in the olevenfold yiani) is the waking ith his dakti is the areaming a with his Sekti is the state with his (he Mantra Premate w The Mantresvera Fremst: qhe Mantremahesvara Pramate of dreamless sleep. diva with his Sakti is the state goxti is the fourth state. evenfold method, the object 3a, 35, In the 8 who was Prameta in tho ‘(sverupa) Mantra with his saxti ( ene) is the waking state. Mantresa with his Mantremahesvera with his s the fourth Uninefold soh ‘gakti is the dreaming state. gekti dreamlens state, Siva with nis Sakti 4 (without Sakti) is the state beyo! five states should be known. na the fourth. atete, Siva In 0 Fair-bod led one, these eot (Svarupa Mentresvera with fold yiani) is the a is the dreaming tive fold soience, the obj (who was Pramata in the seven: . The Sakti of Mantremahesvar' the Sakti, waking stat. state. The Mentri amahesvera (the only Pramata without nis ¢ dreamless sleep. .' Siva with His Sakti) is the state o: Siva with His Sakti is ate. Sakti is dreamless sleep st y Siva 4s the state beyond the the fourth state. The onl fourth. In the threefold science, the object the 34, 35. (svarupa - the Kriya Sakti of Mantra Man vara) io40. : i i vexing stave, The Jnana Sakti of Mantranaheoves® ia arean- @ | ing state. ‘The Zoohe Sakti of the aforesaid Premate 1s areaml gloep stato, The only Mantramahesvera Pramata ie the fourth state. The Siva Pramata with His Sakti is the state beyond the fourth. : hough Siva apparently hes no division, still He ip atyided into five classes. His first division 1s Kriye Sakti as He is the Master of activities (vyepara~dhips)- i fis second division is sctionlessness (gnana Sakti~Taddhina j.e. free from activities). Tne third division of Siva is Joohs Sakti (Prerake). The fourth division is Ananda Sakti (toonantvrtti). His fifth division is ‘consciousness (Cit gakti, Svasthatve)- be In the fivefold division above oitedy doe, wak @reaning eto. the five olasses of Siva should bo known. S56. Again the aifrerent kinds of the names of these fiye states are olassiricd. The names of the waking state (Jagrat) are twos Pindastha (standing in tho body) and Sarvato Bhadra (good from ell sides). y 57. There are two nanos of the éreaiing state t+ pedashta (Lit. staying in a place or in a spiritually nigh @ a) een (pe e of avesaless’ sleep etete are also two, t+0ce RUPSEIDS (Lit.@ staying in the real form) and Mahavyapt (Lit Great e pervesion). ’ 38. The names of the fourth (Turya) are said to be two, Pracaya (Lit acounulation) end Rupatita (Lit. yy that the other name beyond the form). Wise people of the state beyond the fourth (turiyatite) ia “Haha Pracaya" (Lit. greet acousulation) + :al. 1 30. Keeping in view the various Tattvas, this Mitterence 4s said. Heer, 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, 4s inoluéed in the Pindastha state. Tho Padas- tha state refers to the Atmatattva 41. The Mantre, Mentresvara and Mantramahesvara “prematre are regarded as the Rupestha state. The Para Sakti which ja active and inactive (or immanent and trans~ cendent) 1s mentioned as a Rupatita state. 42. Siva, who is without Phenomenal show, quies~ cent, pure and independent, on knowing whom, one is liberat~ ef, should be considered as Sarvatita (Beyond ell). 45. The Pindastha state is fourfold, that is, abuddha (11t. not awakened) buddha (Lit. awakened) prabuddha | (Lit. awakened) and Suprabuddha (Lit. woll~awakened). ‘The Padastha state hes also four kinds. They dre in the follow- | ing Sloke 44. Oatagata (Lit. gone and come, that is, some~ times the spiritual realisation goes away from the aspirant ‘and sometimes 4t comes. The Yogi is between the unstable {| and the stable states of the mind. Technically, it is call ‘ef "“Sevikalpaniavikalpavestha) Suviksipta (Lit. well oollest-| ed, Nirvikalpaka state) and susamahite (Lit. woll establich- ed, that is pure nirvikalpaka state). The Yogis should ‘also know the ‘'Rupastha' state of four kinds 45, The four kinds of Rupastha aret~ Udita (Lit. risen) Vipula (Lit. great) Sente (Lit. calm) and Suprasanna (Lit. much plessed). The other, i.e. Rupatita has also four kinds: Manonmena (Lit. beyond the approseh of the mind)42. t Anenta (Lit. endl. i.e. vast) Sarvartha (Lit. in whioh £11 objects are included) and satatodita (Lit., whioh ts In other words, thet ig the constently and forever rison). state of Samadhi from which the Yogis never fall). \ \ 46. The Mahapracaya or Turyatita has no kind, that is the state of Siva-Realisation, This 1s the final and the highest state,, in which only one Prinoiple Siva remains. (ne tive states of spiritual realisation are teotmically called 'Five fold road' (Pancadha Adhva). Bow the 'Threefold Path" (Tridhe Adhva) is explained. 47. Atma Tattve is upto Vijmenakela. Vidya Tettva is upto, Isvara Tattva, The remaining is Siva Tattva. 48. The road (Adhva, i.e., Tattvedhva) divided by the kinds ubove cited, 1s explained. Now tho dirrerences among the various roads (methods) 1s explained. 49. The whole number of the prinoiples is divided into four kinds, which are technically called ‘Eggs’ (andas). whey ar parthiva anda (earthly egg), prakrta ande (mato~ rial ege) mayik anda end Saktic unda. In trier it is said to be fourfold egg. 80, 51. The two groups of Parthiva anda i.e. ono group of five gross elements and the other group of the five subtle elements (Tanmatras), from which the grose elements emanate, ere not sounted as a seperate ‘two groups. the first Parthiva anda is pervaded by the onergy (Kala) the name of which is 'Dherika’ (Lit.holder). In this Anda, the Sadhaka should meditate on only one Tattva, t.o., Prthivi Tattva, one letter, 'Ksa' one Pada consisting of one letter and sixteen worlds beginning from Kulagni bhuvana upto the virebhadra bhuvana.45. 32. This first ande, in whioh sixteen bhuvanas are mentioned is termed as ‘sixfold Adhva' (Sadadhva). The second anda is pervaded by Apyapini (Lit. pleasing) Kale and the following principles should be noted thero:~ S83. From weter (Jala tattva) to’ nature (Prekrti) venty shree principles, letters trom ‘Ta to Ha’, five ‘padas consisting of the five groups - ta, tha, pa, ya and sa, innumerable Mantras and fifty-six bhuvanos (are found in the Prakrta anda). 54. Pho third Maya anda is pervaded by Bodhini (Lit. awakening) Kale. In this anda there are found seven principles, from Purusa to Maya end twenty eight thuvanas, seven letters from 'Cha' to 'N' Pades two and Mantras also two. 55. The fourth Sakta enda is pervaded by Utpuyint (Lit. purifying) Kala. The Yogis, in it, know three tattvas, Su Vidya (Isavera Tattve 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 1t anda but in roality it te not so because it is limitless and the anda form is limited) 1s saia to be Siva Tattva, which 4s quite calm and 1s pervaded by the Avakasadsa (giving space) Kalae 57. There are sixteen vowels, one Mantra and one Pada in it. Thus the sixfold road (Sadeadhva) in its abbre- | yiated form is explained. 58. The whole world (facrocosm)! that is, pure’ and impure emanates from the macrocosm (Bratmanda)., Thorefore the pure worlde are required and by thea everything can be achieved. m44. $8. 0 Noble one, the four lords, i.0., Brahma, Yisnu'Rudra and Isvare should bo apprehended as the wasters of these four andas aforesaid,. 60. The succeeding anda, if it is superior to the should be considered better preceding one, in qualiti and higher, than the preceding one. Everything is explain- ei to you. What do you want to ask now? THIRD ADHIKAR. 1. Thus, being told by him (Siva) who gives joy to the world, Parvati, having saluted the lord of the World, ° said as follows. eg. All that you said, is all right and not other- I have understood it systematically from the beginn wise. -ing to the end as you have desoribed it. 3. 0 Paramesvara, now I wish to hear the words which denote Siva eto. - You ought kindly to explain the seme. 4. In this way, requested by Parvati, Siva, who destroyes 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 ote. 5. The Sakti or energy of the Lord Siva which is said to be eternally related to Him, assumes the form of «motive power (Iooha Sakti) of Siva, when He desires to create the Univer: 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45. nentioned, 1s called the cognitive power (Jnana Sakti). ‘This thing was thus and now it should be thus’ the Sakt4 by whioh 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 Oitemani jewel. This Sekti, first of all, existing in the form of Matrka | (the present Alphabet system of the Sanskrit literature) fe divided. 10. This Melini (having the form of a garland) Sekt1 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 ete. are inoluded in "Yoni, which are olassified into nine-groups. if the alphabetical letters are considered separately and not arcuped as we arrange them in Kavarga, Cavarga ete. classes then this Sakti hes fifty divisions as the alphabetical order conteins fifty letters, 12, The seed is Saiva here and His Sakti is Yon (vy which He functions in the universe). It 15 the Sakti of Siva which ig the denotor of all the things. 15, In uooordence with the order of Aghora eto. (one) should know the eight groups of the letters. Keep- ing the kinds of dakti in view, the number of the eight groups inoludes the other group of eight Saktis which are Mahesvari eto. : 14, The latter group of the Saktis (connected ‘ with the eight groups of the letters) 1s as followst- a :# 46. Manesi (1it. related to Mahesa-Siva)- 2. Brahmani (lit. related to Breaha-oreator). : | $, Kaumari (1it. related to Kunera, son of Sankara). 4. Vaisnvi (lit. releted to Visnu). : @eeevee2e02 00280828208 6. @ndri (14t. related to Indra). Yenaya: (14t. related to Yama). 7, Camunda (1it. dreadful and of Yogisi (1it. the Yogis). 15, 0 Fair-faced one, the Creator (Siva) has enunerated the fifty Saktis (in the form of the fifty letters) as denotive of the ritty Rudras. 16. Similarly I shall tell you the whole number Please listen to their kind 2 of the sixteen Rudras, who of the Saktis systematically. 17, 18, 19. (The ni pervade tho sixteen vowels are Given below). k, Jerte (1it. Nectar). 2. Amrtapurne (Lit. full of neoter). i 4 S. Amrtabha (Lit. whose radiance je like nectar). 4. Awrtedrava (Lit. from which Nectar oozes). 5. Amrtaugh (Lit. store-house of neocter). 8. Amrtromi (Lit. « wave of subrosia). 7. amrtasyendane (Lit. from whom ambrosia flows), 8. Amrtange (Lit. whose limbs are wade of Weotar). 9, Amrtevapu (Lit. whose body is made of nectar). 10, amrtodgare (Lit. from whom Nectar springs). ll. amrtasya (Lit. whose face is like neotar). 1g. Amrtatanu (Lit. whose body is like nectar). 18. Amrtacecana (Lit. who sprinkles nectar). 14. Amrtamurti (Lit. who has the form of neoter). 15. Amrtesea (Lit. Lord of necer) and all neotars). 16. Sarvamrtedhera (Lit. who posses!a7. r qhese sixteen Rudras have cqne out of the seed which 1s Rudra. 20, Bl, 22, 23, 2h. (The other names of the thirty-four Rudres who pervade the thirty-four letters peginning from Ka to Kea ere mentioned as follows:~ 1. gaya (Lit. conquest) + 2. Vijaya (Lit. a special conquest). 5. Jayante (Lit. conquering) + 4. Aparajita (Lit. not defeated). 5. Sujaye (Lit. & good conquest ) + 6. yavarudra (Lit. Rudras full of conquest) + 9. Zayakirt’ (Lit. whose fame is conquest) + 8. Jayavaha (Lit. who brings conquest )- 9. Jayemurti, (Lit. whose form 4s conquest) + 10. Jayotsaha (Lit. whose courage is conquest )- 11. dayada (Lit. aiver or conquest) + Jayavardhana (Lit. who imoreases conquest }+ 1g; Bala (Lit. strong). ———— 14. atibala (Lit. who tings strength). 1s, (Bele Dhadru (Z4t. “good amons the strong things) - 16. Bale Prode (Lite giver of strength)+ i 47, Balevahe (Lit. who brings strength). le. Balven (Lit. strong). 19. Baladata (Lit. iver of strength). 20. Balesvara (Lit. Lora of strong men). gi. Nondene (Lit. who ploases)- : garvetobhadra (Lit~ auspicious rrom all sides). | 22. Bhadra Murti (Lit. whose form is beautiful). i g4. Sivaprada (Lit. Giver of good). 25. Sumana (Lit. having good mind). 26. Sprhana (Lit. who 1s desired). 27. Durge (Lit. fort that is accessible with great40. dirriculty). go, Thadrakeala (Lit, tc whom death to dear)+ 26. Manonuga (Lit. who, follows mind). 50, Kausike (Lit. Yievanitra, a voor). $1. Kala (Lit. death). ga. Visvesa (Lit. Lora of the World). . 88. Susiva (Lit. who ts hishly auspicious) and 84. Kopa (Lit. anger 1.0, who ia full of anger)« qheee thirty-four Rudres are sprung up from the Yoni which consists of the thirty-four letters from Ka to Kaa. All those Rudras above oited, are expressed in,the feminine gender, such es Anrtn, Jayu, ote. are fifty saktis. 25. There is no fixed number of the Mantras produced from the seed and Yoni containing Rufra and Sakti tn them because both are endless. : 26. Params Sive awakened Siva (Anenta) by His own will, which is desoribed above and which contains s11 Sastres in it. _ 27. Siva (ananta), awakened by the free will of Parema Siva, after stimulating tho Yoni (gree will) by His own Saktis, has created the letters of the same nusber, wnioh similarly contain Vedas in than. 28. 0 one, worshipped by hundreds, (the Mantras) embraced by those letters,-whioh fulfil all the desires of mankind, never become otherwise to the masters of the seokers (Sadhaka). 29. The wiverse of the gods as well as of the men is pervaded by them (letters). From then all Sastras and Vedas emanate continuously. 30. The great-souled Sakti of Siva is endless.a9. Keaping the function of 1t in view, it has three divisions, } Sl. More dreadful Sakti the Anus, the individual selves, who are inolined towards + which, on embracing | the material objects, make thea fall down and dow, are said to be ‘Apara: 82. The dreadful Saktis, which like the previous ones, oreate the inolination towards the fruits of the mixed deeds in the Anus and obstruct the way of their liberation, are mentioned as 'Paraparas’. 85. Similarly, the Saktis, tringing the abode of Siva as a fruit to the mass of people, afe called (Paras) by men who know the Sakti Tattva, which are the powers of Siva (Siva Saktayah) and which are not dreadful (like those previously ment foned). 34. (Keeping their offices in view) the Saktis, which have got the possession of all the individual solv: ere'explained to you. As amatter of fact, there is only | one Sakti of Siva. 85. For the sake of those who follow the Mantras and Tantras in order to get chosen fruit, another form of this Sakti, which has got many divisions, is described. 36. The knower of the Mantras, in the works of the Nyasa, which are devoid of all the particuler methods, should make the Nyasa of the Malini Sakti which ig Bhinna- i yoni, for making the body of the Sakti. 37. The ‘nat letter should be used for Sikha R, R, Lr and Lr should be used for Siromala, that is, ror Western, Northern, Southern and the Eastern facexespective- jy, The letter 'tha' should be used for the upper face. ‘che should be used for eye in the forenead and 'Dha’ for50. the ordinary two eyes.- ‘I* should be used for the noge in the ears) “u" "u" should and ‘nu! for the ears (The hole be used for the right and the lef 4 outer form of the ear. * "he! 36, 'Ba' should be used for the mouth ° tga! 'Ghe! and N should be used for tocth. *X" and "A" should be used for tongue and specch respectively. ‘Ve Bhe and Ya should be used for throat, right shoulder and left shoulder respectively, ‘Dat and 'Dha’ should bo used for the right and left erm. 59. ‘That should be used for two hands, Gha and Wa should be used for the fingers of the right and the left hands, respectively. tor heart, right breast and the left breast respectively. ana oh shoulda be used for the milk, Jive and ‘Pat Sa and La should be used a and sa individual self (Pranatmen) respectively- 40, 41. ‘Nat ‘Sat and 'Ksa' should be used for the vital force (Prana, belly and navel respectively) ‘Ma! tga’ ‘am and Ta’ should be used for waist, private Meadhra (Phallus) respectively. and organ, semen (Sukra) and the yor the right end the left moos, the right leg, left 10s, right foot and the left foot, e, at, o, aus 4 end ‘fa! should be used respectively. Please listen to the secret . knowledge (Vidya) end the formation of the Mantras as they are made. (In the following verses it is pointed out $o meke (Jemu-ddherena) the Mantras of the three Vidyas, mentioned in the above verse, Parapara, Apara and Fara, by the letters used for Anganyasa. Firstly the Parepera Mantra ip made of the letters pointed out by referring to the various parts of the body, which eve the syubols of the letters).Sl. companied by a tof should be taken, 60 tom". Thus whe whole form 19 eo) should ve taken, which 18 tat. The ana it should be com ich is tot is used. qhen the letter, aot (Anusware)- used for speech (V: ooth is ‘gha! letter used for leg, wh letter of the fourth t the pined with the leg 1-0 + the whole form will be a eo ‘egho'. - to ty! which is to be combined anus it should be read os Both of them +43. By Danda moans (z). with the right knee, 10+ a and Denda mean 'H’ +4" which should > 4.0. (a) (R) ond (ma) and "R's Re. By Pren e read out as should be combined with (anghri) 'Dendat and "Kati, y (Dvija) end D should b @ whole epithet mentioned in ‘ari! should be placed separetel (vn eas i.e. (Ghore). before, Bri D-R. M Ghore")- these two 'Slokas is ‘Om Aghore +g’ ana it shoulda be escoupenied 44. Prene means nuswara) the form of which is ‘Hem’, Again the by a dot (A ‘Gho' should be tioned in the 42nd verse d.e. ‘Rt should bo put down, tooth, i-e-, men taken. Then only Dande, ‘Rt with U (Yama Mudra) should Again the Danda, that is, be taken. (Deksajanu) should hould be put 45. Heart, i.e. 'p’ with ‘Ht (Prana) with 'da" (Jivatmen) 9! ‘Hasa’. Then be taken. poth of the letters would be read 08 ) end only 'R' should be put down as down, again the tooth (Gho ‘'Ghora'. 46. 'Nitemba! means here 'Katit (Waist) by which should be combined with nat "Mt 4s to be taken and it the letter Arter it, the second tooth i.e. ‘u* (Daksamudra)- ‘Dakea Sikhara' means with "1? (tongue) should be taken. which ‘i! (Nasa) should be inserted. It should ‘Bhat with All the letters wentioned be followed by ‘mat (iitembe). 3 sie pallet Jnere ore ‘Mukhi' end ‘Bhima’. tpna’ (Sikhara) should be 47. Agein the letter yy should (velly) should put downs taken and then ‘s at pe combined with '6' (voth of the letters are pointed out nereby (Karna) and (DekseSenu). Then the letter ‘Va’ (fentha) should > eo taken only- 48. Then only ‘ma! (itemba) should be place. (heart) and the letters 'P* (it (tongue) should be takeny the epithet (Piva) en with 'H' (Prana) end when the Letter "ba" (mouth) which make tg! (the right knee)+ should be tek tet ‘ent end ‘ya! should be four letters 'J' wla Dendas) two of them 6 wha! (the left foot) 49, Then the should be taken (four S In the end, put together as (jra)- ould be placed, (xapala) without vowel sh which run and ‘Tat as under:~ ‘Phat’. 50. After it, the epithet (agnora) es it 19 used this is the Pora~ in the beginning, should be uttered. pera Vidya. Apere is going to ve said. 51. (Aghora) should be uttered in the boginning. (Prana) with dot (anusware) end tut (Vara Mudra) then 'H' ( ‘hen all the lettors from should be taken which is ‘Hum’. : i uttered with the epithet ‘Aghore’ in’ the Ka to Pa should be ond. : se. Apara ie explained. Please Listen to Pera whion is the Sakti of Rudra and by the were utterance of come before (the aspirant). which all the Mantr the kmow- Meking 85. The body of the man, who has got embles and he flies atoms. Jedge of the Pare, tr of the body, singing and woopins of the special postur: like the femele jackel are et his aisposal.53. 54. The man (who has got the sccomplisiment of this Sakti) 1s able to say the past happenings aud the happenings which aia not happen yet. ‘The traditional '3' (Jiva) should be combined with the tau! (VeuajJangha) ‘gaun'. which runs as follows 55. It is Para Vidya and it yields desires. This knowledge should not be given to one who 4s not @isciple and devotee. 56. Siva, Sakti of Siva and the tpacher are them with devotion, 0 fair-facea equal to one, who « one, this knowledge should be given: 57. The disciple should also learn this Vidya from the teacher when he has entirely satisfied the letter with his own body, materials, learning, purification, his good @eeda and good qualities eto. : 58. This Vidya also, when it ia duly learned from the teacher, whose mind is pleased, ylolde fruit not other- wise 0 one, saluted by. breve people. i 59, 60, 61. There ere cight Yoginis (female atten- | dante on Siva) whion have come out of tlie limbs of the o Peraperadevi. There are twonty eight letters (5 plus plus 5 plus 4 plus 2 plus 3 plue @ plus % plus 4 = 28) in i At. Nineteen letters of Apara should be waerstoca. ] The letter 's' with the help of the sixlong vowels end dots (Anuswara), makes the bodies of the three Vidyas, 1.0. Perepara, Apara and Para. The mouths of the three Vidyas are made of the 'S* with the five short vowels. ‘Tho in- nertion of the five Omkara with the letter 's' 4g the i Mantre of the Vidyas which also works like thoir very heart.Son 62. 0 my darling, the Mantra, 'Om Aurte Tojomalini Swahe' consisting of the eleven letters, is, called ‘Brahma stras’, which literally means the head of tho bralu (Supreme Reality) - 63. The Mantra ‘Om Vodavedini Him Phat" consisting of the eight letters 1s called 'Rudrani' and has beon termed as 'Sikha’ (Puft) of the throe Vidyas. 64. The Mentra ‘Om Vejrine Vajradheraya Swale’ consisting of the eleven letters is said to be ‘Purustuta’ and stands as the armour (Varma) of the Vidyas. ~ 65. The Mantra 'Bhave S11 pasu Hum Phat‘ consiat— ing of seven and helf letters has been termed ag ‘Pasupata’ which is highly useful (Pare). 66. The letters 'I' 'R' 'T* ‘Ke! ‘Vv’ and 'Y' with the long vowels (A) and a dot (Anuswara) are called 'Astra- mantras’. If the same letters are combined with short vowel ‘a’ and anuswars, they would be the Mantras of the Indra and others. : 67. The letter (I) and (e) should bo imagined as Visnu end Prajepati, The first vowel ta) and the third vowel "1" denote the Pedme ‘lotus’ and Cakra (diso) of the Vidyas. 68, This group of the Matrkas, yielding all sorts i il of desires has been expleined for the sake of the Yosis| 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: eee@ definition of tho Mantra j 2. Why did Siva say th F ynon he was asked ‘by Parvati to relate the method of tho \ Yora-Philosophy and when he also promised to do thé saue? nus, asked Kartikeya, who was a man of great 1 to remove their doubts, said the 5 “intelligence, in orde: | following; " "coming the avoideble (Heya) thing. people) say that the unification or 4. (The wis oneness of one thing with another is Yoga. This Yoga is as an only knowable thing so that one may succeed in over~ 5. The twofold knowledge (Jneya or Upadeya and “iieya) cannot be distinguished without the help of Jnana : ‘Siva has explained for the sake of above “(imowledge) + mentioned (twofold knowledge) - i 6. The definition of the Mantra suffices for the success in Yoga with its seeds (roots) but without initia~ ‘tion, there 1s no competency for Sankara-Youas i 2. The initdation is of two kinds, i.e., Kriya Dikea ond Jnana Diksa. It ia explained ty him thet both | of the initdations should be performed. 8. By performance of only one initiation, a man is not competent to enter into the Saiva Yoga. 4 man boooues “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 Hodi~ tators (Munies), (Kartikeya) said the following: 10. The existence of the categories, worlds, | Kelas, Padas and Mantras in the body of the Malini, who,56. is abhinna (not broken) 1s systematically leernt. 11. 0 Deva, you bave said to we the Bhinupyont Malini, Now I wish to know how these Tattvas and Bhuvenas eto. are found in it. Please tell me the sate. 1g, 13. Thus » asked by Mehedevi, Bhairava, giver of uumerous enjoyments, who has beautiried the spaces of the directions by the rays of the shining moon and whose order is obeyed by the Lines, of the crows 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. 0 Devi, how all this stands in the perts of the body of the Malini, which I said to you as Bhinnayoni, I shall explain tho same to you. ' the earth ‘tattva' is, said 15. In the letter 'Ph to be found systematically, 4n the group of the letters be- giniing from 'da’ to ‘Sha’, the twenty-three Tattvas begin- ning from ‘water’ tattva and ending in the Frakrti Tettva ere found. 16. In ths geven letters beginning from the "Tha! onward, the seven Tattvas from Purusa onward and in the 'e" tn! and 'Gha' the three tattvas from Su-Vidya to Sada Siva | tattvas (in ascending order) should bo understood. 17, 16. In Siva Tattva the sixteen letters from toha' to 'N' should be known. According to the number of the tattvas, 0 beauti~ ful one, Kalas,.Pades, Mantras and the Worlds should bo known to be divided into the Tattvas above mentioutd, as it 4a already said. Mow please liaten to tho division uf the letters and Padas according to the division of the % Vidyao. e ee eccecscecesJa know one Pada consisting 19. (The aspirant) shou fone letter 1-0. aum, in transcendental tattva (Sive~ iskala) the two Padas of three letters ana ono. letter, i-e- \gnora (1t conteins three letters) Hrin (It contains ono ) im Sedasiva tattva and two Padas.of five letters Jetter Perema Ghore (containing five letters) and one letter 1-6 lnm (1t contains one letter) in Isvara Tattve and Suddhe “Vidya. 20. (He should know) the.Pedes of four lettora Gnore Rupa (four lettered ana one Pada of one letter 1.6. peda) Hah (one lettered Pada) in the three tattvas, 1-0-5 Moya, Fala, Avuddhavidya, one Pada of four letters 1.0. ‘qnore Mukhi (It hes four letters) in two teattvas, viz., Kula and Niyats. gl. In Raga Tattva, one Pada of two letters dee. Phime and in Prakrti tattva, one Pada of three letters 1.0. Bhisane should be known. In intelligence (Budahitettva) ag it pervades the group of the eight Devatas the Pads of two letters i.e. ‘Vena’ should be realised. ge. As the five groups of the eight words (mention- ed in the 14th verse of the 5th Adhikera of Malini) pervade the Tattyes, such as four eross elements (earth Tattva is not included in them). Five tanmatres (subtle eleaents) five senses of action, five organs of imowledge, mind and Ahankaro (pride). Therefore, in these Tattvesas, the Padas consisting of two letters (Piva), oue letter (Ho), two letters (Ru Ru), two letters (Re Ra) end one letter and a half (Phat) should be known. 23. In the earth principle, three Pedas ef one aetter (Hum) one letter (Hah) and one and.a half Lottey (Phat) should be known. i i ; iAll the Bhuvanes (Puranga) letters, Mentras and Kelas eto. should be know as they are already nontioned. 24, In the reverse order the two eggs (andae) j.e. Parthiva and Prakrte anda, are pervaded by one letter and a helf and the two andes separetely (Maya and Sakta anda) are perveded by one and one lettered Pada respectively “85. The letter 's' pervades the three andas i.e. Parthive, Prakrta and Meya anda, The fourth anda, that is, sakta, is perveded by the letter ’eu' (Trisula, 1it. trident end the whole beyond the four andag is covered by the Visarga. It is the pervasion of the Para Mantra. 26. All this (above mentioned) should be parti- eulerly known by the Sadheka desiring his own well boing and that of others, otherwise, that (three paths) oan not be obtained. 27. 0 Parvati, both of Jnani and Yogi should be known as 'the giver of liberation’ but the two kinds of them © © 6.0.0.¢6.8. should be understood separately by the seokers, desirous of the fruits. e e e e e e e e e e e e ° e e 28. Knowledge is said to be three kinds. me first kind, Sruta (14t. heard), the second Gintenaya alte. full of enxiety) ond the third kind is Bhavenemeya (Lit, meditative). 29, 30. The Sruta (lit. heard) is that which con~ tains the knowledge of the scriptures, spread to and frou. It would be useful here in this way. The jnana after duo and systematic consider- This is here and that is ther ation of the scriptures determined, is called Ointumaya, which has two kinds. $1. The two kinds of Cintamaya ere Manda (lit.slow) and actually experience Svathyasta (1it. ootually ex riences). When the Svabhyaste is perfectly scoorpiished, tt asaumen the position of the 'Bhavanamaye'. 1 1 32. In the state of Bhavanemaya ‘Yogi, after do- ing the Yogio practices, gets ite fruits,’ Keeping the aarrerences of knowledge in view, Jneni is said to be of four| for Kindd. 88. Semprapta (Lit. got, achieved) ghatmana (Lit. under the process of being a perfect Yogi) Siddha (Lit. who achieved success) and Siddhatama (Lit. who has porfectly achieved success) are the four kinds of yogi. Parvati, Yogi also gets these stages accordingly. 24,86, 26. Tose 19 also of three Kinds, like the Bamavesa (coalacence). The first kind of it 1s Freptp= padesa (Lit. who has got advice), which has again three kinds. The Broad minded persons define that the state of miad waioh doviates from the Reality (tattva) but the seeker often devotes it to the Tattva, 1s’ ghetemanas 37. Siddha Yoga is that when the Yogi-does not meditate on the other subject than tho Reality. 38. That one, yho standing in my plece in. eny condition and enjoying the fruits of his Yoga, uever parts with his stage (ecoupied by Yoga) should’ be understood as Suniddha. 0 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 Jnanis and Yosis. 40, Because this Susiddha has aleo knowledge, devoid of the fruits of the previous Yegie activities. He is said to be the eiver of liberation and he hee the kzow- sss meee!ledge of his own experience. 41. All this knowledge in brief, collected from the other Tantres, has beon givgn to you, which 4s useful © You, who are worshipped by Yogis. ito the Yosis, FIFTH ADHIKARA. 1. After thio, 0 Isvar4, I shall explain the path of the Worlds (Bhuvanadhva). First of all, comes the which should te purified with efforts. Xelagni Bhuvens, 2, All the Bhuvanas, Avici, Kumbhipaka Bhavana ond Raurava, which is third in number, are undoubtedly purified on the purification of the Kusmanda Bhuvana. 3, 4. Then there ere the seven lower regions under the carth. First of them is Mahetela. The other siz are, Rosatola, Talatala, Sutala, Nitala, Vitela and tala. Uf the Bhuvana, Hatak, is purified, these all are purified. 5. There is the earth, full of seven Islands.and seas above them (seven lower regions under earth). There is the Swseru the resting place of gods in the Middle of the earth. 8. There is the Bhuvolol stove it and above the Bhuvyaloka, there is Svarloka.. Thon there are Maha Jena, vapa and Satye. These are in all seven regions. 9. There is the fourteenfola multitude of animate and inanimate beings there (in the seven regions), ‘The fourteen kinds of them are as follows:~ (1) Immovable. (g) The class of the serpents.61. 4 (3) A group of the birds. (4) A olase of the deer. (5) A olase of the Animals. (6) A group of men. | (7) A multitude of xk fiends. . (8) A demonical class. 4 (9) A olass of domi-goas. (10) A olass of colestial musician. em: (11) A olass belonging to Indra. (12) A class relating to the moon. (183) A olass rolating to the Prajapati (a god.of creation). (14) A group belonging to the Brahman. If tho Brahma world is purified, all the Worlds above cited should be considered purified. 10. There 1s my world, i.e. Vaisnava world above them. If this is purified then undoubtedly everything is purified. 11. Im © Darling, when these five worlds preceded by Kalagni Bhuvana ere’purified, everything standing in the Meorocosm should be considered purified. . 12. Above them, there ere the worlds of the hundred Rudres separetely. The seeker should purify the ed by their leader out of the hundred. ten worlds encompa: 15, 14 and 15, Ananta is the first of thea. ‘Then there are Kapalisa, Agnirudra, Yeua, Wairrta, Bala, Sighre, Nidhisvara, Sarvavidyedhipa, Sauthu and Virabledra who hes the lustre of smoke and fire. When theze eleven are puri- fied, all the hundred (Rudras) should be sonsiderea purifiad. Above them, there are the five groups (of the Rudras) oon- sisting of eight each. fl 1s. (Tue nuses cf the first group consisting of62. Lakulin, Bharabhuti, Dindni, Asadhi, Puskara, Naimisa, Prabhasa end Amaroga. 17. 18. Teohnically it is regarded ag Patyastaka (Lit. the group of the eight lords). The other group which 4s the most seoret, consists oft~ Bhairava, Kedare, Mahe— Kela, Medhyema, Amratikesa, Jalpesa, Srigaile and Warindu. (the third group hes the following namesi-) Bhimesvara, Mahendra, Attahasa and Vimalesvare. 19, 20, £1, B2. Kenekhala, Nakhale Kruksetra and Gaya. This third group is called Guhya (Lit. gooret). Now the fourth group technically termed pavitrarteaka (Lit. pure) which consists of: Sthenu, Gvarnaksaka, Bhedra, Coxarnake, Mehaxala, Avimuktesa, Rutrakoti and Ambarapada. (the fifth group consists of the following nemes:~ Sthule, sthulesvara, Samkukerna, Kalanjara, Mandalesvera Akota, Durenda and Chegalandaka, It is technically termed Sthanvastaka and covers the boundary of ehankera (er tae) Tattva, Please hear about the Devayoniastaka group, which pervades the Buddni tattva, from m 23. Peisaca, Rakeesa, Yekea, Gandherva, Aindra, Saumya, Prajese and the eighth world is Brahmas 24. and 25. In the Prekrti Tattva, there 4s found the Yogastaka group which consists of the following worlds:~ Aurta, Erta, Vaibhev: » Brahma, Vaisnava, Kautara, “ama end Sraikenth: In the Purusa Tattva, thore are the six worlds the names of which erei- Voma, Bhima, Ugra, Bhava, Isana and Ekavirake. ‘ . 86. The worlds!- Pracania, Madhava, Aja, Anenta and Ekasiva are found in the Rega tattva. ‘Iu the Asuidha63. Vidya Tattva, there are the words! Krodhega, Gaude, Saa- yarta and Jyoti. 7. The worlds sure and Panoantaka should bo The Worlds Ekavira, Sikhendi mown in the Kale Tattv: and Srikanthe ere attached to Kala Tattva. 28, 29. In Maya Tattva there are eight worlds, Mahatej Mandalesana, Vamadeva, Bhava, Udbhava, Ekapingeksana, Isana and Bhuvanosvara, which have the form of e thumb end whioh have the lustre like thet of a Kalenale (Lit. death- fire). 30, 31. 52. Wise people say that there are five worlds in the Vidya Tattva, names of which are, as Halahale~ Rudra, Krodha, Ambika Aghora and Vemedevi. in Isvera Tattva the world beginning from the Pivan end ending in, the ‘Aghore’ are found. In Sadasiva Tattve there are five | worlds viz. Reutri, Jyesta, Vana, Sakti and Sadasive. B33. 54, 35. Thus in brief not in detail, one hundred and eighteen worlds should be known ju all tho categories. When the purification of all the roads is required, the group of these one hundred and oightoon j worlds should be purified up to Sadasiva aud a Sadhaka should unite himself with Siva. The Sedhaka who ig r desirous of enjoyment, on concentrating himself on Badebiva, should practise yoga. Thus the Bhuvanadhva which ¥ like, 4s explained (for detail see T.A- 7th and T.A. VIII). SUCTH ADHIKARA. 1. How the phenomenal universe, ise» thirty-six | principles, is realised in this microcosm (deha) in the initiation of knowledge, it is now explained. 2. With as much space es two fingers can cover,64. (the aspirent) showld place (Wyasa) his hand on the five elements below the feet. The earth principle should be understood upto the ankle (which means four fingers), Frog there, systematically, the water etc. elements Should be thought with the two fingers’ space. 3. Similarly from thet place onward upte the throat (Kantha Kupa) the group of the six tattvas, Loria from purusa to Kala, should be meditated upon. 4. After that, the aspirant, who has controlled himself (Susamahita) should meditete upon the four prinoi- |) ples beginning from Maya to Sadasiva with the pervasion o four fingers 5. After that (The Sadhaka) should meditate on Siva Tattva which 1s effulgent, free from worries and = @| anxieties, pervading all and existing inside as woll as “@ outside the body. a . 6. This Nyasa (placing of the fingers of the rig hand on the different parts of the body) contains tnirtyo@ principles and is said to be* ‘Tattvenyasa’ (which means consideration of the thirtysix principles in this body (Keudre Brahmanda-Microcomm). ‘The Neyasa is termed as Penoatattva Nyasa. navel upto six fingers 1s pervaded by water ahd the spay (tour fingers) upto the ankle is covered by the earth. e 8. Above this space, twentytwo fingers’ space 1@) covered by fire (Tejas). Tho pervasion of the wind is oJ to be of twelve fingers. ' 9. (The aspirant) should meditate upon the sky » i which is ultimate, oalm and which ‘pervades ail, ' 4 wimil;65. provedure should be applied (Isyate) to the fivefold pctn consisting of Sekti ete. (Sakti, Sadasiva, Isvara, Su~ Viaya, and Maya Tattva in descending order). : 10. In the threefold Nayasa, the Atma VYattva is said to be upto the throat (whioh means deventyéwo fingers j trom feet, to throat). Above this, there is Viaya Tattva, which covers the space of twelve fingers. Tho Siva Tattva, as it 1s already mentioned, porvades the whole body. li. 12. Thus the tattva nyasa is explained 4s going to be oxpleined in the same way. Bhuveanadhva Ny: The sixteen worlds, from Kalagni to Virabhadra (should be understood) upto the Ankle, 1.e.,:in the space of four fingers (The sadhakas) should do their Nyasa systematioslly 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~ bhuvena covers the space of the three fingers After that, the groups, consisting of eight Devas (pevastake) (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. i 15. There are two worlds in evoryous of the three | tattvas from Vidya to Maya (i.e., Vidya Kala, Maya). The | first werld in these Tettvas covers the space of cue Tings: while the next to the first has two fingers oygoe (thunese tattves covers tho spece covered by these everyone of t me worlds found in Kale principles is nine fingers). gattwa eover one finger's Space each. : 16. The Bhuvanes, (wh ion ) nave four fingers spe Wandelodhipatis, oto+s ere eight in number £ oo, 1.0, averyone ‘sq half finger's space. a Rudra and ©: yone of them hes 2/s of tho Bhuvanas he: whe other group ee Bhuvanas (Helehel: rodha) has two of the thr ringers! space corlectively, +--+ ove space of the fingers s has the full of the five Bhuvan: ght Bhuvens 17. The @roup space of two fingers. The other group of the efi (1t ehowld be noted here that 3 space)- Simi- so have the nas the space of four fingers one group of the five worlds hes » finger: ¢ the five worlds will a erly the other group © one should note hus in the text, ner Pancaka denoting space of two fingers et), whioh means the ot) qhus Pancaka and Anyat Pano! 4 py the group of the the word (any: aka mean four the number two. apace whioh is covers fingers’ eight Bhuranes- In this Bhuvenadhve-Nyase, 98 it is already 18. ould be meditated on cited, Siva Tattva pervades 11 and ab in the same way, aocording to the twofold divisions (1.0. Varna and the Mentra of the Viayas-Vergathaga and Vidy> Bhaga) s of Padas viz.» there are two kind yerna or Varga Pada and vidya Pada or Mantre Peda- 1s. Listen to tho pervasion of the verge, (Varna) they pervade the up pody 1ike Wentres. ‘The ft covers the uyace of four etealiivesritromacncatOlZase ren. 4.e., from feet to anklo. @he other two groups, oh occupy the space of ofeht fingers, dees, Kavarge and Oaverga © COCO CHCOSOSOHHSEOCHOHHO®O67. ftinrers. 20. The three groups, 1.0-, Tavarga, Tavearga and Pavarga each covers the spece of ton fingers. Yevarga has the space of fifteen fingers. The Saverga has tho space of nineteen fingers. The ninth group, t.e+, "Kua' io a i great pervader of all. fl. The pervasion of tho Padas, having uinotoon The firat three Pades yarieties is going to be explained. each, have two fingers’ space in the body. Thus the throo : Pedas ocoupy the space of six fingers in the body. ‘ p2. 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 ql other one has six fingers’ space. 23. The other one hes the space of twelve fingers. i The other two Padas, each, cover tho 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 alle The method (Vidhi) above mentioned is (technically termed as ‘Aparaviahi', After this, hear the other uethod, which 4s technically called 'Pare Pare Vidhi' or the mothod of Perapares 25. (In Perapara method, the whole body is eonsi~ | aerea to be of ninetysix fingers and divided into two parts, d.e., from feet to forehead eighty-four fingers and twelve fingers from forehead to skull (Brehanerandhra). Thus the Sadhaka has to perform the Anganyasa in 93 fingers)- As already said, the aspirant should know tho | earth Tattva in four fingers and from water upto the@ © 9 © 8-0 0-68 o : SOCCCHC CCC CC®E puaghi Tattva, viz~ water fire, wind, sky, the five quaw technically termed as five litics of the «ross elements, Light, touch and (subtle elements ~ odour, taster five orgens of sense, qenmatras sound), the five organs of ection end enkera (egoism) and Buadhi, each, have the the mind, Ab space of twofingers and half. 4 26. The pervasion of Prakrti should be: known to be Ail the remaining Tattvas should be of three fingers. understood as before. ara method (Peravidhi) earth Tettve has o Budahi each In the P tour fingers and the other Tattve from water t cover the space af three fingors+ es 27. The Prekrti tattve covers the space of four fingers and the other teattvas are a8 before. Inspite of two divisions of letters, they have gixfold division. ge. In accordance with the previous brief mention the division of the Pada, Mantra and Kele should be known along with the Tattvadhva in reality- 29. (The Sadheka) should do the throofold 4ivisio: of all principles, according to the way cited in the Tattve and letters. Thus the preceptor who 1a really in the form @ of Siva should do the initiation of the @isciple whose body dp supposed to ve of 64, 06, 108 fingers im apara, parapera and para vidhi, respectively. , SEVENTH ADHIKARA. s i 1. After this, I shall explain tho energies of Lora Siva the nemes of which sre Mudras and whereby protected the Sadhaka (wentri) who recites out Mantra,69. achieves success in Mantras. (The nemes of the various Muaras are mentioned in the following verses). 2, Band 4. Trisula, Padua Sekt4, Galva, Bajraka, Donda, Damstre Mahapreta, Mehunudra, Khageuvari, Mahodaya, ; Merala, Khatvanga, Kepale, Hale, Pasankusa, Ghanta, Muigare, ‘risikha, Avaha, Sthapani Rodha, Dravyada, Nati, Amite and Yogamudra, should be 0* worshipped by tho ‘pravemen known Mudre. 8. Trisula (Lit. Tridont) Mudra is that when tho first, the second and the third fingers spread straight and are attached to the fourth finger and the thuub. 6, 7, 8 and 9. The sspirant should show the Padma uugra, by making hands in the form of a lotus. Kaumari Sakti i.e. Sakti Mudra is thet when the midmost fingers are directly attached to the hands which The fist of the right hand have concealed the fingers shoula be taken ovor the fist of the left hand which i opened. The left fist should be pressed by the right rist. It 4s Cakre Mudra. One should place the right hand, the palm of which 4s downward on the left hand, the pal of which is outwards, the fourth fingers and thunb should be attached while the other fingers should go to the wrist (this posture of tho hend) is known as Aindri or bajra Mudra, which gives contentment. | 10. Onward the spread right fist inoluding the interior of the thumb is Dandamudra and is doar to-Vaives~ vata family. 11. When the fourth finger of the fist of the left hand 48 bent towards the left side, it is tered Dansire, —_70. which pleases the family of Camunde Devt. 12, 13. When the right foot is placed on tho Lert ynee, hands are turned to the back side, eyes ro disordered neck appears as it is broken and the tongue is spread out= werd, it 4s called Mahaprete. As it is flear to all Yogis dt 4s also celled "Yorisvari". e©e002000 00860 hence, 14,15, 16, 17, 18, and 19. The aspirant should @ texe his hands, which ere turned down, through his rect to @ his heart. Then ‘he should take them otraight above the e This poature 4s called Maha Mudra and is well known @ Yor the accomplistment @ face. for the purificetion of the body. of Yora, this Mudra does ell works of Yogise The Sadheka on sitting on Padma posture (Padnia~ sena) should concentrate his mind on the navel. Then ‘he should take mind, in the form of @ stick to the palate vetween the two eyebrows and skull (Brakmearandhra),» Heving controlled the sene there, ho should guide it through the palate, the space between two eyebrows ard the skull. On doing thie Mudra, the great aspirant oan fly in the sky+ on the right hand which is turned down, the lert @ hand should be placed then the third end the sccond finger @ of the right hand should be pressed by the thuub of the e left hend, The second finger should press the fourth’ e finger and the fourth finger should press the second one. @ the thumb of the right hand should be pressed by the sqoond @ and the third fingers of the left hand. The nane of this Mudra is Mehodsya, which brings prosperity to mon. 20, 21, 22, 83, 24. The aspirant (Mantri) should pierce the corners (Srkkani) of his wouth by the ring finger as well es the little fingsr and at tho geue tine he should move his tongue and make loud wailing, this e e e e e e eé 1. Muara of enary appearance io Kerala and frightens the wicked men. The fixst of the left hand, the fore-fiugers of which is a bit raised, should be placed on the lert shoulder. his Uudre is called Khatvanga. Wow listen to the Kapala Muara. When the right hand, the fingers of which are a pit contracted, 1s turned down, it is Kepale Vudra-Now Hala ' yusra is to be explained. ? when the forefinger of the fist of the right hend Berar tp cought by the forefinger of the fist of the left hend, tt is Hala Muara. When the two forefingers of the Fight | as well as of the left hand, which are taken to the back side in the form of a fist, are attached with tho front. portion of the left thumb, it 4s a Pasa Mudra end is a bit spread end bent. In Amkuse Mudra, thero is only one fist oF tho left hand and not of the right hand. 26. When the wise man (an aspirant) moves his forefinger of the right hand which 1s standing in tho miaaie part on the left hand facing downward, it 4a Ghente i Mudra and 4@ sata to be dear (to me Siva). 27, 26, 89 and 50, When hands facing ups coal the fingers of each other, ring fingore ‘exo attached to the middle portion of the back side of the hands, fore- fingers are taken to the Joint of their routs, middlo | fingers ere united, the little fingers aro herdened and’ again the fore-fingers atend separately on the middle part of the back side, it im Mudgara Mudra which is said to be qrisikna (Having three poaks) ond it Wines unification | When the wise aen, for calling a dicby with72. t ® after making the ‘Anjali" g and joining the open thunb to the reots Menara i.e. for Avahane Mudra, eayity of hollow formea by foldini gether with two hends) takes the fists of two h (a hands tor of the ring fingers and the it de sthapani (Lit- pla ands, the thuabs of which are raised, ing) Mudre. drodnind, (Lit. Confinement) is that Mudra ploced in the Middle of the Palm tance). mudra is that in which _31. Samn: in which both thumbs ere pravyada (Lit. giver of the subs’ thumd stands straight forward. e i the hands are upright the fingers of nd are attached to the heart» 52. When which are stretched out 4! it Pe trends) wetse (ust. soluvation) Mudra end 4s meant for lutation to the sacred hymns- 88, 34. When all tho fingere of both the hands - remain covered by -one another, the little finger of the ed to the front part of the ring finger fingers and the’middle ne ring fingers. the act of right hand is atteoh of the left hand, similerly fore: finger of the left hand are attached to ‘ of the right hand, it 4s called Amrta Prabha (Lit. the thumbs stand on the root from which the-palm begins, Shining as Nectar) Mudra. y * x and the thuub of the right 35. When the forefinge: hand are raised a bit and stend on the forefinger and the thund of the left hend, it ie Yoga Mudra (Lit. the Mudra e of Yoga) and is used for the acta of Yous. . e e 36. Thus the wise cnohanter (Wantri) should bind q ell the Mudras in his heart. The word that denotes ali e th! Mudres is ‘aum Hriu) when the namo oF the Mudra end ; then the word ‘Nema! 1 aun Hrim amuka mudreyai Nasiah® +73. RIOHTH ADHIKARA. 1. after this, I (Siva) shall explain the cacri- ‘tice (Yajana) which 4s the giver of all G@osires and by the were sight of which an aspirant bocomes respected by the fenale attendants on Siva (Yogini)- 3 “g, 5. First of all a beautiful place, full of « 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 fingore-and a girdle convering one-fourth of the plece, should be got - made for sacrifice. 4. Atter this, the onchanter who has conquered the oouple of opposite qualities, such as, pleagures and pains, cold and heat eto. having bathed in accordance with the sixfold Bhava Snana (Lit. idea bath) as enuncrated above according to the order of bhasme snani 5. The Bhasma bath (bath by ashes) ie thet when the Sadhaka uses the ashes consecrated by Mahastra Mantra in ascending order that is, from feet to head. 6. After Mala-bath, the aspirant should smear his heod and other parts of hia body, that 1s,’ he ought to toush 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. 7. Then, he, without putting on clothes, should ha ould | sprinkle the body with conseoreted water by the veottation wash his hends and feet. He, on sipping water, of Parapara Mantra, whioh contains uany letters cui P ry Bite @. On doing the general Nyasa and expiat | with the Mantre of Apara, the Sedhaka should present (4mThe sacrifioial ground) with the Mantra of Malini and repest the Mantra of Pera Sakti, which is (Sauh). 9. In watery bath also, (the Sadhaka) should smear his body with olay, conseoreted by Astra Mantra for the sake of Mala Snana (Glay bath). 10, 11. Here Vidhi bath cto. should be done with water as it is already mentioned. If a man who chants Mantra, 1a bathed in ecoordance with the general mothod 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 'Vayavya’ bath, which 4s done by the dust by the cows. 1g, 13. The Sedhake uttering the Mahastra Mantra, 000000000008 ee ee ee should ‘attentively go seven places then he should return, on remembering the Perepera Sakti. The divine vyavya bath @ 4s also similar and is performed in rains es woll-es in sm- @ shine, (Both of the baths have very little ditrorence). @ In divine Vayavya bath the Gadhaka should conocatrate his mind on Pare Sakti from whioh Ambrosia is oozing. : e e e ° e 1 14. The Sadhaka, on raising somo of the rire, should burn his body from the thuub of his right foot by astra Mantra. After doing this, he should woisten 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 ell worries, first of all, on uttering the Mantra of the aun, should enter the house of the sacrifice which is purificd e by astra mantra. @ 1g. He, after worshipping the porters (cvarapala) @ e should throw the flower, conesorated by the Mehaviva He1. attentively for the pacification of the burning (dreadful) obstructions. 17. After doing this, the Saa@haka, on protecting the then directions with the utterance of tho Hahastra Mantra, should enter the house of the sacrifice which is full of fire hurriedly (Vahaivat, Lit. like fire techni~ | cally 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 partioular nyasa with tho astremantra the lustre of whioh is 1ike Kale agni. 19, 20. He should think hia body, from the thuab of fect, burnt internally and externally. Arter meditat- ing 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. 0 Parvati, then the Sadheka should concentrate (bis mind) on the Vidya Murti (a mame of the aiety pervading Mantra itself with the followiug Mantra:— : The ‘Mahaprena' represents an aspirated sound (i) The word "danderudhe” represents 'R'. ‘Nabhi’ means ‘Kea’. The words 'Nitemba, Vamestane, Kantha, Vawa Sikhera and Yama Mudra represent M, L. V, ¥ ond WU reupectively. i 84. (This group of nine letters) devorated by Neda Sakti end Vindu the other names of which are Vindu (Dot) and Ardha Candra (erescent moon) respestively, ig well-know2 as ‘a good lump' (pindavara) whioh, 0 Devi, contains nine letters (Navatamaka).76. 25, 26. This Mantra with its inuer moaning which it represents, 19 said to be ‘giver of all succe The other form of thig Mantra 19 ag folTowst~ From this Mantra (above mentioned) if tho threo first letters are removed and six different vowels are added to this remaining group of the letters, the Mantra- will. re- jent the six parts of the body beginning from the heart, pr. owing to the combination of the different vowels. First of ell, the mouths of the Vidya Murti Mantra eeeoeoeeoonoeneooeo@ beginning from the upward mouth ete. by the letters Ks. Y, R. V and L full of vowels should be prepared. eeouece After this, the aspirant should place other letters viz. A, A eto. on forehead end the other parts of the body in order to make limbs of the Vidyamwurti Mantra for the sake of success (in the Kriya Yoga). 27. A and a should be placed on the forehead and the mouth respectively. I and I and U should be placed on the right eye, the left eye, the right ear end the left ear respect ively. 28. R, R, Lr, Lr, B, ai, O'and au should be placed on the two nostrils both sides of the throat, tho 29, 30. Tho letters ~ am and Visarga (aspiration) {@~ should be placed on the look of hair or the central part of the head (Sikha) and tongue respsctively ou the right shoulder, right eri, fingers and nails of the rigut haud the letters of the first group thet 12 Kae’ rga, while the. letters of the second eroup (Javargu) cooypy the left shoulder, left arm, finger and nails of the left land. The letters of the tavarga and tavarga should bo placed77. ' on the right and left legs, both thighs and other parts of the body. - Bl. The lotters of the Pavarga should Lo placed he Letter: on both sides belly and heart respectively. of the Yavarga (Ya, Ra, La, Va) should be placed on the skin, blood, flesh and the intestines, respectivoly. 82. The letters Sa, Sa, Sa, Ha and Ksa chould be pleced on the bones, fats, semen, heart (rena) and the roots of hair of the body (Romakupa). Arter weking the aifterent parts of the body of a mentul image the Sadhaka, who ia wise, should invite Lord Siva. - 35. Tho Lord ‘Prana’ (Vital foree) Nabht (wavel) represents two letters H and Ks. The word ‘Daksina Keranguli? (the fingers of the right hand) and lert oar ‘| represent 'Gha' and U with whom all the letters méntJonea by the above cited limbs are combined, the following Bive Mentra would be prepared which ig Siva himself and is the giver of &11 success. - 34. The above mentioned Mantra is the best form of Bhairava (Siva) who is great souled. Tho parts of the hody of (Siva) should be made of this Mantra, with tho addition of the verious vowels mentioned provicusly. 35. There ere six kinds of Nyasa i.e, Murti Myasa, o srstinyasa Tritattva Nyasa, Astanurtayangenyesa, Sivanyaue ond Givangenyass. : 36, 37. Please listen to me 0 Parvati should do the Saktanyesa. On plucing the Par on its image and Malini Sakti on its wouth (tho should on the central part of the head (Sikha) Heart78. Hose irespeotively.. ‘The ssue Para eto: three vaktis, should pe pluced on Brahma Randhra, throat (kantha) heart, Navel, private Orgen, thighs and left foot yospeotively. ght fold group of A 3 (iayanga) 08 sho is saluted> 38. After placing the of ete. Saktis and five limbs of the Vidya perore (the Sadheka) should invite the Sakti v by all Sages (Yoes)- 39. 40. The word "Jiva’ 'Prena’ Kalsnale the other name of which 4s tSemadyutitend ‘Vana Pada! veprosent 3.7.R and Ph respectively. The word tabiaipta’ points out that the above oited words should be accompanied by long yowels and a dot (A vindu on their head). The word ‘paksajenu' means 'E' which should also be acoompaniod by a dot. The Mantra (Thus prepared) 4s full of ail the Metrka Sakti, When the Sadheka tries to please them by their Mantras they give him whatever ho dosirede 4. The Hantre is said to be the best form of all I the Watrka Gaktis. The enchanter of Mantras (Mentri) ‘who desires the best success should meditate on thig Mantra. s always unified with this at io 4g. The Rudra Sakti 1 Mentra, Because it is « pera sakti and therefore, explained by this kind. 48, All the Sidhis described in the Tantra cen be got by this Pera Sakti. As it io already ™ ntioned, the Sadhaka should make the parte of its body by the eddition of the various vowels. 44. 45. Those are six kinds of Yauala (Lit. twin) Nyasa which is well known for all the Sidhis. The uenes of these Nyesas are as undort~ CO 00.0008 HS OFOSCSHSOSCHOSOECEOCOCOOS eeeseee (2) Savaktra Murti Wyace72. (2) Savaktra Sakti Nyaua. (8) Peradividya fraye Nyasa. (4) Aghori-Adyastake Nyaca. (5) Vidyangapunceka Nyasa. (6) Sanga Pera Sakti Nyasa. _ 48. Those who want to be Liberated end ere de~ j sirous of fruite should do the lert mothod (Vena Vidni) by following the letters and Mentras collectively ox soporstely. 47. This five-fold Nyesa should be done in ali kinds, denoting Siva, Sakti and Anu (individual). 40.) (This fivefold Hyasa mentioned in connection witn Siva and Sakti) is eaid to be of six kinds if the eternal parte of it (eiverold nyasa) is included in it. In this case (when the exterior part is included) the Nyasa 4g said to be of six kinds. 49. The wise people, keeping in view that such 1 ana sucha thing is suitable to their sacrificial uuder- : teking, such and such a materiel is propor end improper, should gather all the sacrifioial material with efforts. ij 60. Then the Sadhaka should hold a sacrificial pot (argha Petra) full of useful material, Zroo Feros tm— proper things, purified by Astra Mantra end five, pure, moistened by water and unified with Sakti. : Sl. If the purification of somethiug other then the material is needed in any sort of Yoga, ono skoultt do the same with this method. \ \ Se. No impure uaterial should bo used in this a A Lo: aorifioce.' An impure thing becomes pure, iv it is pu vy the water of the sacrificial pot.er should be poured anto the eaoriti~ ot with the sixfold Nyaca- qnen the Sadheka show with the nectar 53. The wats wid Ps ity the whole material ¢ (atman)> g the individual so): 1 shelt tell 54. on worshipping soul, the form which e should) make, in one ter nunber of Yoeise u, 0 you worshipped py « eres! 55, In the peginning, the following four Lorass pota and Kanda sho or muladhere Oekra) e e e e e e ° e e e e e e e e e e e 2 e| e ° ° wid'be wade it the Dhara gurceda, ) situated aa 4rat centre (Adhere Sakti our fingers below the navel (Wabhi)- ‘ a ve made in the space Of tick containing the aize con the four forms 4 © yn is (anonda Hele) of the otick (enda) 56. The four forms shoul! ‘one Tinger. ff a tube, the religious neme of whic on the upper corner should be med orm of the Amalake tree should be prepared. oe Sula Leubika)» the fi 57, 58, 59. On the UPPor portion of th e Palate (Talu, _ Without wreaking tho tpanda’) upto th anthi) 0 Mahe Devi man is wnified with Bivac abe on fhe (vaiob is termed there is a gland (er no this ocean of Net nenter of Mantras (the Mentri) should meas: enc E onerme (religion) kmowledse (jnena) non-etteok osperity (Aisvarya) on tHe four directions beginning _and pr! from the Agneyi ete+ Besides, he should also eonoentrate nis mind on the body of the above mentioned four subjects eotions vite Baste werd wtoe on the remaining four main dir part of the gland end pelow the o a thoraugurers or three sikics de 60. On the upper qgrisule Denda, there should > otuskite) which is called a Vidyatattve full o. orehest (alata) the 52200 petween two eyes brows {bhu- madhya) and the centrel pert of head (vralmarandhre) « eat (Vairasya)el. 61. The wise Sadhaka should meditate on Isvara Tattva, which is lotus-sized and contains three skies (Kakhe tattve) situated between the three skies and the palate (Lembika) « 1 { 62. The Sadhaka should place and do the Ny: the ninefold group of Saktis with their Vija Mentra: situe- i tea on the first petal of the lotus which 1s blooming and i full of Karnika and Kesera. a 63. 64. The names of Saktis belonging to the nine- fold group are as given below!~ ; : vena, Tyesta, Revdri, Keli, Para, Kale Vikerani, Valavikerani, Valapremathini and Servabhute Damani. In the middle pert of the lotus in the path of the sun 3 Vanonmani should be pleced. 5 a 65, 66, 67, The other ninefold group of the a yibuu eto., should be placed on the lotus in the reverse ‘ order on the lest petal and not on the first petal (as the first petal is already occupied by the other group of this Adhikera, Therefore mentioned in the 62nd vers: this group should be placed on the back part of the lotus) ‘Vag: he nemes of the group are as under!- Vibhu, jnani, kriya i ta and Roudri, end ell of them | i \ 1 i fooha, Jvalini, vema, Jy "have the lustre of Kalagni. Those forms of the Saktis previously mentioned as bratma Visnu and Hera standing in the middle part of the pollen of the leaves of the lotug, should be considered as trated upon lords of the oiroles. | They should be eon ‘with the names Arka (representing Visnu) Indra (represent~ | ing Bralus) end Vahni (representing Hara). sia62. 68, 69. On the lotus one 5! quite calm like « deed jnighly ould meditate on the emijing Ievera, full of Jmowledge, Beeteinine the voay of orczen: Of Kelagni ( bodys efrulgent) and the,seat of all the wordly phenomonon. he Sadheka should concentrate Bis mind on the 4 gula which has come out of his o Brahma Randhre, begun with peaks of the Sakt (Tevera's) Havel the length of which is upt the three skies. 70, The aspirant should meditate on the three qwnite lotuses of the Sekti, whioh G70 all pervading and ave upon the poaks of Ievarae which heve their pl a concentrate his mind on the Sakti), the 71, The Sadhaka shoul a Tattva whioh represents vidya Murti (Vidy Atma Tattva (which represent; ‘Wari! individual soul) mattve (the Suprome Princ 4p: 8 the cond Siva le) already placed on the peaks of the lotus. 78.. The pupil who is in the! form of @ gadhaka Pare Sakti in t peaks, Moreover, he should think of the ne middle part of the south and the North on the thre gnould also concentrate his mind on the Parapera Sakti of rad colour and possessing ereat strength. 73. The Parapera Sakti, on whion @ Sadheke is isslightly dreadful but not advised to concentrate, ws and eon- dangerous. The Apare Sakti which is dangeroui tains black and brown colour should pe concentrated upon on the left peak of the lotus. 74, The Sudhake should always keep in view the pera Sakti, representing will power (focha Sakti), dew— of the difficulties und torments of those who come pleasing and which 1s in possess~ troyer to it for their shelter, jon of orores of the movpz.83. 76. 78. One should speculate On the five parts ot the Vidye tm the sixfold imege of the Sakti end after this, am the sub-Girestions, Agneyte Yehanu, neirrte, yayu and the Dakeine, the ports of Sakti and Sive whould pe placed respectively end ponder over thea with the teoh- i ica method of the scxipture of Saivism.” I 77, The aspirant should conoentrate his wind on | the Aghore eto. the group of the eight Siva accompanied by the eightfold group Of the Aghori eto. by the repetition of the astra Mantra-in the aireotion of the Indra and other ‘ Paness jin,tne.ricste, of) Sie @ireotion the same groups ; gnowld be mediteted on by the ‘looanat Mentr’ mau qne) should) bea smptonnenees) Lug special Mantra of the Lora Siva, efter meditating on the lokapalas (pro- tectors of the Airections) outside the lotus with their own Mantr3s+ yo. Tne Gadbexarjerver sents tione hiugelt with tne forms of the Pare, Perapers end Apare Sektis, should repeat their Mantres ten times each and meditate on their Pans) wnioh are 1ike|vbe. Uuensne fire. |The word ‘Svahe’ should be pronounced in the ond with every Mantra. g0. The Mentri (who is devoted to the repetition of the formules) should recite the word ‘Svabe’ in the end with every Mantra for the accomplishment of the waorificial eyinaeion mee the Meneee) Tees (interne) weditetive seorifice or dedication) 1s collectively mentioned. pi, 62, 85. The other name of this internal meditative dedication or sacrifice 4e vrisule containing one stick and the three peake (skedonde: and triuaktike)~ without the knowledge of this Sakti Sula, O Beautirul one, novedy can fly from the surface of the eorth even after(Kheoari Mudra). cing the special postur The Trisula consists of the three Sulus (Peak) ! | waich technically are Sambhava, Sakta and Anava. The ‘Sambhava Sula is explained. The Sakti Sule is eight fingers below from this Sambhava Sula. The anavashula is again four fingers below from the Sakte Sula. One should speculate the circle of the Saktis with the difference of the sacririce. 64. 85, After the knowledge of the trisula, the Sadhaka after sitting on the posture (Khecari Mudra) can fly from the earth. The food grains purified by the ' Mehastra Mantra twenty one times, should be throwa on all directions and should be meditated on as the burning fire. On meditatiag on tne sacrificial houses, which is devoid of sll the restrictions, the food grains should be taken to the Tsena direction. | 68. Then the’wiso Sadhaka should beswear the. Ponca Gvya which contains the five substances of a vow, : with the five faces of the Lord Siva. The five substances | of a cow are:- Urine, Dung, Milk, Curd and Ghee. @e@oeoeaenoonoeaeoeeseoeeoeoeooeaeeoeoneoeeece 87. The Sadhaka should purify the Pancagavya, full of Kusa grass and water with 'dadanga'’ Mantra iu . dommward order, i.e., from Ghee, Curd, milk, dung end urine. | Having seated himself ir the posture of ‘Dravya and amrta', ha should concentrate on the principal tattva. i 88. A very small portion of the Pancagavya should be sprinkled on the earth and the rest of it should be placed on the other side With the reoftution of the Malini Mantre, the Vastuyaga showld be performed. 89. The Sadhaka, having filled his hauds with85. flowers, with recitations of the letter 'Pha’ eto. aud after meditating on the path (Adhvan) from the eurth tattva to Sakt4, should throw the flowers in the end of the letter tNat. : +90, 91. He should worship the Ganapati (son of ma and Mahosa) by giving him scented paste (Gandha) and at with soent (Dhupa). After placing him on the sixfold vd ‘aum! he should worship the Ganesa who is the Lord of all obstructions, with the paste of the Sandal wood and scent by the reoitation of the Mantra 'Gam'. ‘The parts of the ‘Gam’ Mantra should be formed with’ the addition of the six long vowele, viz. A. I, U, Ri ei ond aus $2. The Sadnaka, who 10 desirous of success, should meditate on him who appears with three eyes in his race ond has the mouth of un olophant end a form of a Swart. | After sending him baok, he should worship the / { mahaotre mantra. 93, 94, 95, 9. Having offered the sixfold seat avmbolising eternity (Anante) religion (Dharma) knowledge (jnena) dispassion (Vatragya), power of doing everything (Aishvarye) and the elter (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 Sudhaka should think Him of His own form and worship the eight Matrkas. He should remember the Indrani Sakti with thundertolt on the eastern leat (of the lotus).” 97, 95, The wise man shoyld meditate ou the Agneyi, full of spesr or lance yamuya with a stiok in her hand ,nirvti with a sword, Varuneni with a net, Vayavi with a flag,88. ‘ ouvert with a heumer and Tsant with a trident, 96. All these atove cited Saktis should he wor= f the dandal wood and flowers. he sucrifice (Homa) of Bhairava, First of all, a pot consecrated by Mantres repeated « thou~, ea send times, should be placed (in the s wifieial house). |: shipped with offerings o @eeeoeeee qhe aspirant should perform t) 100. After doing one thou: and utterances of the > iva Mantra, the Sadhaka should do Hana with the offerings eee (anuti) of one hundred and eight and then purnehuti. 0 functions, he should begin his sacrifio after th 101, 102, 103. First of 011, a pot made of gold or olay, without any hole, containing e11 gems or ‘Jewald and wedioinel ‘plents (Barveusedhi) 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 « eerland and a white or red thread in ite throat, bearing a mark (Tilaka) whioh is the killer or demons (Raksoghna), covered by two white clothes, consecrated by the utterance of a Mantra repeated one hundred and eight times and wor- shipped by the Sula Mantra, should be placed. ‘The other Pot (The technical neme of which is Vardhand) should also be of the same kind, but it should be worshipped with the Astrementra. ‘ 104, To the two Kalasas (Pots) that is Mantre yelesa and Bhatrava-Kalasa, the wise Sadhake, after giving the seat already mentioned, should worship the Indra etd, gods in their own directions with the scattered portion (Vikira) by the recitation of the Mantras and vowels eoeveeseeesee2eee co 105. He, then, should wake the continuous flow of water with Bhatrava Kalegsa and ofroulate it all round) with the following words ta the gods of the worldes-a7. 106. 0 Indra, you, with the permission of Siva, should be alert on your own direction in order to avert tho obstructions t421 this sacrificial function somes to an ona. 107. The Sadhaka should place the pot (Mantre Kalasa) which has assumed the image of the diety pervading the Mentre (Murti Bhutem), on the soat in the Hast. 70 its South, he should place the other pot (Verdhani). 108, 109. The knower of the Mantras, that is, the teacher, having placed both of the pots, t411 the end of the worship of the Lord Bhairava who is the image of the inddyiduel self (Atma Murti), should worship, on the Vardhani, a se paste of tire Sandalwood, the group of six, three oF one. at of the Creator, on the globe made of the 4 ‘110. Digging up of a Kunde (a place just like critics), its vorateh~ @ pool to enkindle the fire for the earing with water or excrement of a ing,pounding, and its vat) cow (Gomaya) should be made, A durable way (ake: should be made on the four ways of the Kunda and 4t should : be aa hard as a thunderbolt is. i 111. The seored grass, Kusa, should be spread all) round the Funda and the seats made pf it should be placed 4 on its surroundings by the recitation of the Astra Mantra. ‘when the Sadhaka’ should do the Angenyasa with the Mantre 'vidyem Om Hrim'. | \ ; | liz. ‘om Sivam! should be written in the Kunda. \ The Sedheka after worshipping his teacher, should bring III the fire in a pot of copper or cley. 113. Corieidering the fire as the Semen of Siva, shaking it three times, the Sadhaka should throw it into tne Kunde whioh 1s the womb of Vidya (Vidyayont), Thené 63. five offerings of the oblation should be given to the ri by the recitation of the vidyanga wantra, 114. The birth ceranony end others are complet if this function is performed in them, The sadhe remembering the Parapara Sakti, should make a full offer of oblation(purnahuti)to the rire, i 116, The Sadheke, having worshipped the mother and the father (Siva) of the fire, should disoharge it end should take some portion of the fire rrom the Kunda for the preparation of the Gsru (Sacrificial oblation). 116. Some portion (Citi-gathering heap) of the burning fire should be drawn from the Kunda with the lert — breath, that is with Puraka vayu. after touching heart with it (portion of the rire) it should be thrown into the fire with the right breath. 117. As {t is alresay said, the Sadhake should wake a full offer of oblation to the fire, wothod of Sivagni. stv Xt is another After seoing the rire the form of » the Sadhaka should make himself hig inner self is. 118. Tho knower of the Mantres (teacher), on mak- ing hinselr the inner pert of Siva, should do Homa. {the root (mula) of the rire, which is fied with ‘Rem', should be satis~ the utterance of a Wantara hundred tiues while its parts with the recitation of a Mantara wix tities. . 119. The satisfaction of the other Maxitray shoula be done with the utterance of « Mantra ton ties. then “the pupils who are pure, bathed and rasting whould by allowed to enter. * 180. The teagher, having saluted Lord Siva, who@ 4 ta residing in the four, that 4s, in the fire, the waori- tioial material, the Sadhaka who 1s going to be initiated, \ ani the preceptor (Acarya), should give the pancagavya (give substances of a cow) Oaru (sacrificial oblation) and wushing stick (Dante Dhavena) to the pupil. +121. The Caru is made of the sacrificial milk and the unhusking rice. ‘Then it shoul@ be concenrated by © \Grdaya’ Mantra, The piece of a stiok used as a brush Daud divided into gix parts with the utterance of « Mantra seven times, should be thrown. 1] ize, In the presence of Sivagni, teacher, pupil, = j Bhairave Kalase and Mantra Kalasa, the piece of a stick of the milking trees which aro four, usod as a brush, should be given to the pupil to be thrown (on all directions). 123. If the piece (of the stick used as a brush) felis in the east, north, Ieana, west and upward direotion, 4t should be ccnsidered auspicious, otherwise inauspicious. In its inauspicious fall, one hundred end eight offerings For 1itution should be madu into the fire (Asta Satike Home). 124. Then the teacher should do the external duties 4m all the directions. He should offer the oblation | with the repotition of the Mantre “Om Ksah sarvabhutebhyah sveba". | | 125, After sipping a little water (Aoswana), do~ |) ing Anganyasa and saluting Lord Siva, the Sadhaka, who io | | pure, should begin to do his work in his house as he is i} directed by his preceptor. 126. The teacher, efter doing his special angan— yesa and that of the pupils and performing the daily dutios in the morning, should think over the dream, +90. 129. If thy dream 1s auspicious, he he should perform 127. 126. If it is inauspioious, (ar ne sees) flowers, fruits, women lirevaed with olothes and ornaments, overcoming the oale- Fnivies, ascending good places, drinking, outting of the head, eating of the unbaked moat, apparent preception of exorement, he Ishe Gods - and anointing of the body with will get the recuired success. 180. If the above mentioned marks ere not found 5 termed a ‘bad dream’ and in which ‘in dream, then te 4 , massage and falling into pits eating of the cooked meat ete. aro seen. @ a good one after g the expietion mentioned in the Tantra Sestra. The for the purpose) should do the worship of Gods, 181. A bad dream oun be mad doin 'wisemen (. fire, teacher and Goddess. 153. The Sadheka (under initiation) should not eat anything first without giving it to the Gods, fire, should not enjoy but leave teacher and the Goddess. @eeeeeesceeaeeoeeoeeeeaeaeneoeene aside the property of Gods, teacher, and Durga Devi (Ganai, Lit. Anery). 133. The knower of the Mantras should not wander to and fro uselessly for a moment, He ought to be busy in the praetice of Yoga and Mantras. 124. 135. The teacher should read out the above mentioned conventional practices (Samayan) to the pupil and then discharge the Bhairava, ‘he teaoher and the taught should bathe in the water of Siva Kelesa which 4s a destroyer of all tae sing whis initiation of the conventional ,practices (Samayiki Diksa) has thus becn, ia briet, explained.ole i WINTH ADHTEARA | er initiates the pupil#, wae neve | 1. When a teach! underteken the convent ione? practices, he, on waking then || pethe, should prepare & pasa mendules a thread on the east ne should spread ne should mark the ¢ the thread, g, Then + from the Middle © gus Hest and the West side equally+ 3. Then he should mork the north end the south 7 side by a thread whose Os ase j g the eastern and western 4 a which is already used TOF markini directions. a towards the south e of the fish+ 4. A thread which is spre thrown in the Middl ale of the directions, ure of the space 4: re north should be mark and trom the mid hen he should, al to the half meas lready the space eau gixea (Abnimate)- as it is done in the airection the thre 5. Similerly, ead, should be ne four corne throw in the directions in order to make 6. Yirst of all, the space of four nands show! Then t) ne space equal to th be marked in two parts- 4 should be ert on all sides, that is, | of helf the hen Bast North end South. portion should Pe aividea a| Above the Kosteka (r« the Kost 2. The remaining oe of the three fingers. the spa and on the sides three fingers’ spaces of the gers’ space should be of sixteen fin made. on leaving two portions 8, 9, 10, 22. Ageins Brokmen's two sides aad the § gngouths north, ide of t){ndividual self on the East, a couple of the crescent moon containing the half space should be made. In the end of the two Khandedus, in the third portion on the sides, south and north, a wise man should make two Khandendus facing to~ yarde the inner side in the plece of the fivatuan. . By the side of these two Khandendus, the third couple of the , ) of the body, Similarly, Khendendus, pointing to the vital parts (Marma| facing towards the outer side should be made. im the place of the Brahman, two Khandendus covering the half end half space should be made. 1g. Then, in the end of the second portion om the two sides of the Bratma, two lines facing the East and portions,. should containing the portion equal to the thre: men. ve made by wis: 13. In order to make a peak in the middle part, two threads connected with the front parts of the thread of the Brahman, end reaching one corner of the Khandendu, should be placed. 14. A thread from the side of the jivatman cover- ing the middle part of the two sides, should be placed on’ the space from the corner of the lst.and the 2nd. Khandendu to the other corner. 1s. In order to show a second posk, = thread,” similarly, should be placed on the space from the jivat— man's two sides and the corner of the first Khandendu. i 16. In the other half of the Mandala, a seit whose measurement is of two hands and whose five parts are hidden, should be made, The five parts of the utick should be covered by the five Pithas. 17, The remaining portion of the stidk navand 7 \* 814416 ant the94. | | | 27. The four oorners, a bit outside like the half | ika, should be of yellow colour. (The place fromthe | | : | i (Agni Kunda) upto the feet of the Mandala, should be white, red, yellow and black colour. 88. The peaks and the general Wandala should be © of four and three colours, respectively. The Danda ould be of blue-and red colour, ‘The colour of the | Halaki should be yellow. 29. The Sula which is already made, on leaving fingers' space of it, towards tho Rast from the back Bor, should be of red colour. 30. The door with various marks should contain or cirouler size or narrow size. It should $1. The Mandala should be marked by various forms Sule and throats, wonderful forms and delicate houses, jw of creepers. 32. When it is made, it should be purified by a Bloth, besmeared with the paste of Sandal wood. Then the Buihaka should bathe according to the wethod already fant ioned. 55. (The formation of the Rati Sekhara Mantra is Btollows:) The Rakta (blood) Tvak (skin) Mansa (¥lesh) 2 5 & » ° S g ¢ ° s e e 3 ° 4 i 3 8 ° = & - o a e e ‘ s ¢ % & 4 2 5 e COHCCCHOHCHCSCHOCOCHOSHCHOSCHCHOCHOEOEOHLOCLCO OL ECE®SIa and Va. These letters should be combined by the left ear (Teohnically 'U'). An Anusvara (a dot) on thea forus the Rati Sekhara Mantra, whioh runs as under:- Yuw Rua Lua Vun (See Ma 6th Adhi. Ve 51). 36. The wise Guru, on doing the Sakti-Nyasa, which is already mentioned, should do the Tarpana (satisfaction). He, on worshipping Siva, should utter the following prayer:= | 37. 0: God, you have appointed me as a Guru, you pupils, who are inspired by the should be kind to th Sakti of Sivi Be, 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 40 good to thea, ‘Thus the 4, should think the body of the Guru whose eyes are ple: pupils occupied by the sixfold road (Sadadhvan). 40, 41, 42. The Guru should think Siva by whom five funotions such as projection ete. are going to be performed. His form, which 4s of two kinds, that is, Pera and apara owing to Saktis, follows me in its dual and non-dual shape. His Mantras, such as, Hrdaya Mantra, ote. become instruments when a Sadhaka desires to epproachHin. He should meditate on Siva, fully identifying himself with Him. On being fully absorbed into Siva, he should utter the sound, 'Sivat ten times, 43. On uttering the Mantras mentioned in the ‘Garbhevarana, thrice, the Guru should put on the white Mantra Seven time: turban and utter the Navatmek 3 the 44. He should make a hand of Siva, wiioh cutter of nets (Pasas). The hand should be washed by the water full of the paste of the Sandal wood.96. 45. The Guru besmpare4’ with the paste of the Sandal wood, should worship Siva, who 1s accompanied by his other parts and who is not to be seated, He should out, caten and unite his self. 46. He should separate the Pasa’ and elevate his self. Ha 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 whioh Siva hai I om in the Mandala and I am witness in these performano: 48. I em standing in sacrifice and in the fire upto the end of the sacrifice, I om in the sacrifiotel post in order to avert the obstructions. 49. I am standing in the body of the pupil with a viow to out his pasas. I am in standing im uy body and Iam doer of all acts of kindnoss. 50. The Guru, on doing all this above mentioned, should pay attention to the body of the pupil (Sodhye~ adhvan) which he desires to initiste. Bl. He should think that everything is in his body. Thus he oan attain a high plese, Being not aifterent from the body of the pupil, he should think as under: Sg. I am the supreme Principle. The wiole universe is in me. I am pervader and doer of all the | thing: 53. A man, identioel with Siva is waid to be ‘liberated’. Having thought thus, he should again follow the pupil. 1 Cocceeeosveseseeeeoeeeeeseeeeeoeeeseeeeee54. He should think the oneneas of the pupil, Mondala and the fire. Then he should do the Nyava of the boty of the pupil as it is already dosoribed. 55, 56. He should meditate on the Mantras with heir own pervasion. Then, he, having tied a cage of nets in the arma, throat and Sikha by a threefold thread and having called the tattvas by their mantras, should sacri- 67. The wise Guru should meditate on the Sakti Wwhich 16 cause and the pervader of the pupils upto the Maysedhva. He should meditate on the Vidya Sakti when the pupils are purified and they heave entered on the pure oad (Suddha adhva). 58, On doingithe tarpana of the Vidya Sakti, he mould beat the pupil by Astra Mantra. The Gurusshould Nout' him in his heart by the hand of Siva. 59, 60, 61. He should catch him and think that he g not different from that ray (of Siva). On going to hin through the way of artery, on uttering the Krdaya Mantra With the epithet 'Ham' and making him stand in his own real Iclf, he should meditate on the woub form of the Garbha~ The Gury should perform all action related to the hbryo and the birth. © Good eyed ane, by the Mantra of wapara Vidya consisting of the three and half letters, ting the enjoyer, and enjoyeble and standing in the Hight peak. ; 62. The wise Guru should offer fifteen sacrifi~ oblations to the fire by the Mantras of Pivana, Sakti,98. Ou calling the bhuwa- f the pupil by the Apera Mentre+ bra ond ‘Tattvese, he should prey to then. Me 01 Bhuvanesa, u the way’ of the ed and dcrea by Siva, you should not stand 4 se meterial self is going to be purifi a or sence who | o is going to the place free from diseases, By the | ere Vidya Mantra (sanyustevarna ya) | i | ecitation of the Parap: the cut portion should be throws. 66. As the mantras have not yot fully pervade ke of purification of the seperate the Sadhaka for the the three separate seorificial oblations should be ¢ ! ire after meditating on them separately. roads offered to the f ‘purnehuti! by the Pera Mantra 67. He ghould offer acoompanied by the epithet yausat in the ond- On raising pupil, he should make him stand in his own wolf and in the his own body. ee. The wise Guru, after offering Purnahuti, should Jletions to the fire by Mahapasu- e give three sacrificial ob petet and ‘Astra! mantras in order to purify the pupii from the feet to head (vilomadivisuddhaye). 69. After sending the Sekti and Tattvesa moovari, the Guru should xm meditate on the pure Tattys, whieh 1s pervading the impure one. out the net of the arm and mixed it with the Ghee, should 70. when the thumb of the foot is purified, having be offered to the fire. : 71. When the Maye Tattva is purified, the Pi the throat should be offered to the fire, This wethod shoulda be adopted for all the initiations weant for the e tattvas beginning from the carth to Maya. e@| : e 72. The wise guru should apply the Apera Saktd °nnd Apara Mantra for the initiutions for which no Mantra il ig mentioned. When the purification of Tattvas from Suddha | | -73. None of the eight Saktis should be used efter Whe Isvare stage is got. Similerly a wise guru should not tise Six Angas after the Sade Siva is reached. . 74, Whatever is said, according to the seriptures | to kkm be done for the Niskala (Transcendent) Siva, should [be done by the Para Mantra. When the Tattvas upto Sada iva are-purified, the wise Guru should out the Sikha and fer it to the fire. 75. After offering Ghee to the fire, he should ke the pupil bathe accordingly. On sipping some water Hand worshipping Siva, he should fill the sruba with Gh 76, 77, 78, 79. Having wade the pupil stand in his real self, the Guru should utter the main Mentra. The | preceptor infusing oneness into the Siva,’ Suakt4 his selr, pupil, Chee and fire, should go twelve paces attentively. ty 'Kutbhaka' Pranayama, he should meditate on the Sakale i (Mmanent) aspect and Niskala (transcendent) aspest of the Miva end stay there actively till the Ghee is consmed,! Whe Yedhaka who 1g appointed to roulise the highest Prin- ciple, by the Guru-who has the form of Siva, all the bonds of whom, erigen: from the Maya, are burnt, does not come again to the animal stege, This method 1s mentioned in ‘the initiation relating to the Bhuvanadhva. | 60, 61, 62. On leaving aside the method presoribed \ ‘or the other roads, Siva Yoga and reverse performances (viloma Karma), this method brings double fruit in tattva nd Verna adhve and is more effective. The effest and fruit of this method in the Padadhve is more thin that ina’ e e 100. ‘ e e the previous roads, The efrest of it in the-Mantradhva 4g more than that in the Padadhva. | In Kaledhva its erfeqg 4g more than that in the Mantradhva, Its value in the tritattva vidhi 1s twenty times higher. ‘Thus the puri- fication of all the roads is explained in brief. Now listen to the duties of a Sedhaka and a preseptor which are going to be desoribed. ¢ TENTH ADHIKARA, i 1. 2. Without examination, the teacher should fix up a man as Sadhake who has good marks, He is bent on achieving success, He knows scriptures and has self— control and firm mind. He is neither greedy nor dull eoe2eeeeeoe20 8 headed, He should worship Siva with a good method aren prescribed. e 5. In the initiation of being a proseptor. (Acary@ Dikea) as it is already ofted, a pot of gold or olay, with® out any hole, attached to the southern petal of the middle® lotus flower, should be placed. 4. The teacher should worship the uantras of the Rudres such es Indra, Kuvera, Varuna ete. with flowers and the other things. After satisfying the Kelasa (Pot) with the utterance of a Mantra, one thousand times, the teacher — || should begin the Abhiseka (Sprinkling water on the body) aro the pupil who is going to be an Acarya (Preceptor). . ; e 5, 6, 7. On sesting the pupil; who facing alike @ the east and the north, who has bathed and is devorated eo with flowers and garlands, eto. ou a good and auspicious e seat, made of lotus flower or wood, the teacher who has e made his being of the Mantras, who has performed auspiotous @ | ceremonies fully, having done the Abhi ka of Lis pupil e with the kingly means101. shell Kettle-arums and recitation of the prayer Mantras of the Vedes and having thought hin just like Siva, should adorn him. 8. Again, the wise teacher, who has got flowers, : grains of paddy and seed of the sesaue plent in ” unbroken ; nis hend, on worshipping Siva, should give the Mantra of | Boiva to the pupil (under the initiation of being @ preceptor) | end then he (Guru), should do the Nyasa of Siva with water. 1 9. The teacher, relying on Siva (aaksinemurti) . having sprinkled water on the head of the pupil, should ' express Rudre Sakti in him with the Astra Mantra. 10., The pupil, on being embraced by the Rudra gekti, should do the Tarpane (satisfaction) of the Rudra gextd Mantra with the utterance of the Mantra thousand times. ¥rom this time he will get his place in-the Ruire Sakt4 or would be unified with it and will have the quali- | ties equal to it. 11. This is the Abhiseka of the Aearya and hes no Mantra presoribed for it. ‘The rank he has got, in his final abode. 1a. The Sadhaka, having got the place waioh is {nesoossible to the sinner, should do the observance of Mantra (Mentra Sastre). i i | 1 the Mantra (entre vrata) for achieving success tn the | id in the Abjisexa, 15. On doing this, as it 4s | and bathing, the Sadheka should repeat the vidyadhipa H | Mentre one’lekh and do its tarpena (satisfaction) ten i tim 14. Aw it io already wentioned, The Sadhal doing the Abhiseka, keeping in view the Mantra and being | 7 Q a jaa, 20th By102. yholly absorbed in that, should repeat the 'Bralma Sires’ Mentre two lakhs without slaokness. 18. He should utter the 'Rudrani’ Mantra w two Mentre four lakh times and ‘Mahe iakh times, *Purustut Pesu Pata’ Mandtra five lakh tines 0 Godde: 16. The Sadhake of the 'Vidyadhipat 'Brehma Sire: tpudra’ ‘Purustute' and ‘Mehapasupate’ Mantra, should put on the clothes and ornaments of white, red, yellow, black and yerious colours respectively. The Sadhaka protected by these Mantras becomes incomparable. 17. 16. The Sadhaka, strengthened by the splend~ our of the Mantra should not be spoken to by all'the sinners. After doing this fasting, the Sadhake should offer the ‘argha' (Oblation of various ingredients) to the diety whieh at its Mantra nine lakh ‘times. he wants to accomplish and rep. Then he should do its Homa (sacrifice) with the best sacri- ficial Materials and its Tarpana (satisfaction) ten times 19. Those who know the best say that meat, and the leaves of the Palasa tree are the best qualities to be sacrificed as an cblation. The double quantity of these materials is termed as Middle quality. The threefold quantity of the seme materials would be termed as "the worst quality’. 20. The Ghee, Guggulu and fats of the human body are said to be like meat. The ourd, Vilva, milk and lotus are like 'Kema' (earth). 21. Amaleka, Durva, ourta and fish are just like the Ghee. Or the sacrifice (Haus) should be dove with ame in the plece of meat, Kewa and fish in the ninefold sixfold and threefold quantity respestively, °- 108. ge. First of all, on doing this, the wise Sadhaka ‘should offer an oblation of various ingredients consisting ‘of Durve end water eto., for the sake of success. He should continue the repetition of the Mantra Will he gets ir | the success he 4 23, One lakh of Jepas of the Mantra brings # king ‘with his servents, 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 i in achicging the treasure, i Japa the Sadhake gets succe “army, the whole earth and the great number of the celestial domsels of the Gandharvas (a olass of singers in heaven) respect ively. 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 ae aerthitoltue prakrti O Mahesvari, 26. By the sixty lakh of the Japa, the principles “from Purusa to Maya come under the influence of the Sddhaka. “By eighty lakh of the Japa, he acquires the Su. Vidya end Isvara Tattva. -By one Karor of Japas, he has wastery over the principles from the earth to Sada Siva Tattva. 27. On doing as prescribed, the Sadhaka beoomes firm-minded and fearless, this process should be done at ‘the night of the Krisna Paksa (Black fortuight). 28. Having done the sacrifice, already wentioned ‘and then heving offered the sacrificial waterial eu an | joblation, the Sadhaka, who is standing firmly with the i104. the rece towards north, should repeat the Mantra. 29. He should continue his Japa till the female attendant on Siva (Yogini) on waking dveadful, fdfghten~ e jug and indistinctive noise, coue from all sided. d 50. 31. Yoginis (female attendants on Biva) on e@ falling on the ground end surrounding the waster of Sadhoka, stay there. The Sedhaka, having saluted them, breaking any left parts of his body end giving them an offer of the blood, sprung out of it, becomes equal to thea, The preceptor also should do, this Vidhi during six months, silently. 52, The Sedhake who sacrifices an oblation to the already wention- fire three times a day, on doing the Nyai ed, should repeat the ten or the five mantras which I (Siva) have told you (Parvati) already, 55. The Sadhaka with eelibacy, on performing the e sacrifice, already oited, full of the three Saktis (Para 3 Parapara, Apera) ghoul meditate on the Trisula Mantra, 84. The preceptor should sprinkle water over hin- seit in the beginning as woll as in the end, On doing this practioe, a Mantri would be the best of all the know ors of the Mantra: 35, 26, 37. A Sadhaka of this kind, doing ects eo cruel or kind, has no sin (and is authorised to do all e sorts of worke whether good or bad). ‘he purified Badhake as well as the preceptor should do the Nyasa of the three perts of the body, i.e. the thud of the right foot, heart and Sikhe with the three Muntres of Apera, Perepsra and Pera. The Nyesa of the Palm of the thuab of the left foot, @ eyes and fore fingers should ve done with the gstre Mentre.los. ‘Ake Hrim! by this epithet, the Matrka Sakti should bo got entered into the body of the Sadhska or pre ceptor as the case may be. The wise Sadhaka, by the epithet “Ha Pla Hria® should get the Malini Sakti eutered which is the image of the dakti. The Malini Nyasa should be done in accordance with the application of the opposite postures which mean from feet to head. The common Fyasa is that in which the parts of the body are touched on their own proper places. ELEVENTH ADHIKARA. 1. After this, I shall tell you the initiation, obtainable with great diffioultios, giver of the enjoyment and liberation end convincing the Sadhaka of its fruits at once. ; 8. For this dnitiation, neither ofrole (slandala) and pool (Tunda) nor Nyasa eto., already wentioned, ia used. wven to take a bath depends on the will of the Sadheka. 3. 4. The Sadhaka with his face towards the east or the Worth, being decoraved with beautiful flowers and slothes, on entering into the alter, well susared with the exorement of « cow and soented with the paste of the Sandal wood, should think of the shining Sakti from the tips of the feet to the forehead and his own body burnt by the appli- eation of the Sakti (Mahamuira). 8. Wholly absorbed in the Sakti, the Sadhaka should meditate on the Malini Sakti whose lustre is like v eutrosia, for the preparation of his body, troy head to : i106. feet (Anulome). 6. After this, the Sadhaka should think over the tattvas (from earth tattva to Maya) whioh deserve puriri- cation and which are already seid to exist in his own body. on purifying the sacrificial materials, he should make them tmmortal with the Sakti. : : 7. The wen, well versed 4n the application of the “\entras, should unify the Malin1 Wentra, covered by the | pora Mantre in the beginning and in the end, or only Para “Mantra, with ell the religious functions, 0 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, 10+, hig own teachors, the teacher of his own teachers and Parewa Guru "1,0. Peramesti. 9. Next to the Ganapati, he should worship a great nunber of the Mantras. He should also worship t! lords of the Mantras below them. 10, In the end, he should worship Vidya, 1.0-, Apara Sakti and like it the Parapara Sakti, The Sadhaka » Apara and Para. should get the Para Sakti and Vidya, 1 para entered in the middle. ; ll. In the east, the south, the west and the ‘north, there should be four petals of a lotus on which the Mehesi, Brahmani and Koumer{ preceded by Indrani should be written. 1g, 15, 14, On the top of the lotus the Saaha should write the name of God, having a mysterious Yoru, that i.e., 'Ksa’. It should have the ‘Siva’ (3) Danaat Fiz) gna ‘Sula? (au) with 4t. ‘Then he should place the naan @Ceeeoevneeaoeonoeneoeoeoeneneeoeeeeeee80 0808107, right finger (Jha, according to the Malini Nyasa, Below it, the lert breast (L) navel (ks), the throat (v) lert shouldor (¥) tongue (I) and upper lip (a) should be placed. (This Mantra contains the following letter - Ka, 8, R, 0 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 Gakre Adhipa). 15, The mere utterance of the Mantra above mentioned, brings great fruit or its fruit 1s the same es that of the pronunoiation of the Para Sakti, In the sume way as 4t 1a mentioned in the workship of the Sakti, the Sadhaka ought to worship the group of the Virastakas (mentioned in the first adhikera 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 eto. should utter the hame'of the diety with the word ‘Sri preceding it e.g. "Sri Aghoreya, Sri Parema Ghoraya” eto. : 17. The preceptor, on telling the pupil who haa been fully examined many times, and oonseorating him with the Rudra Sakti, should place him before God, 4.6. Siva. 18. On seeing his arms, he should illusinate them with the Rudra Sakti and give flowers to hig hauds which are smeared with sandal wood. : 19. 20. On seeing the hands without support, h should think that they are supported by the Sakti. On jeeing his eye with his own eyes wich are consecrated Uy | the Sakti and thinking that Sakti ig standing 1m his hand,. | he should let the flowers fall. Wherever in the Mandala | the flowers fall, the God belonging to the Mandala should - bo considered his (Pupil? ) femily (Kula). ee10a, Pl. 22. After this, having opened the wouth, the @ | preceptor should get the flower fallen by the pupil. Then® | he who 48 the knower of Youa, on worshipping the ofrole in @~ the forehead’ and in the hends of the pupil, should guide @ the student to take his hand to the forchend. This pro; @ cous is called ‘The method of the hands of Siva (Sivahusta @ vidhi) which at once convinces the Sadhaka of its fruits. @ } 85, After this, the preceptor should get the earu (Sacrificial oblation) consisting of the date-tree fruit given by the pupil, On considering his body supported by e the Sakti, he should plece the Garu before the pupil. ¢ e 24. The knower of the Mantra, fully absorbed’ in @ the pupil, on drawing his right hand, with the epplication @ of the throw of the flower, should get the Ceru accepted. @! j j i | 25. 26. The Sedhske should take the Caru to the mouth in accordance with the ‘the Sivahastavidhi' (already mentioned). following this method, the Mentri whould give the ‘Danta Kasta', oonteining the length of sixteon hands to the pupil. 0 Devi, with the wovenents of these pieve of the stiok, he Should examine the unification of the Sakti (Sakti Pat: | 27, The wise preceptor should Hote the unifioation of the 3akti pate, 1.e., whether the Sadhaka 4s unified with the slow Sakti, high or higher one. The men, following | these conventional praot toes according to the Siva Cult, 1s regarded as 'Samayit (follower of the conventional practices). 88. Wholly absorbed in the mind of the pupil, the Yogi (Preveptor) when he desires to initiate the pupil, should systematically as already mentioned, worship diva, }-2-08.©. 60.8 © @ the Kule:109. 29. The wise preooptor, on worshipping the pupil, should look to his atraight ‘body, full of Sakti, trom the tips of the feet to the forehead. SO. He (Preoeptor) should do the Nyava, as already mentioned in accordance with the Malini and Matrka Sakt4, of the pupil, in whom, the road deserving purification i.e. ‘attvadhva and pervasion of all the six roads 18 supposed, 31, 38, 33, 34, 55. On sitting, the preceptor Keeping in view the should follow the following method: 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 everlasting Sakt1 burning all the things of the universe and in the end entering into the transcendental or immanental Siva, The Sakti appointed by the Yoris 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 nwaber of the marke in the pupil who is going to be purified by this Sakti, The first state whioh the Yori gets is ‘Ananda’ (Pleasure). ‘The second 4g creation (Uabhava) and the third and the fourth are treabling and sleep. The fifth state is ghurni (moving to and fro). $6. Thus wmified with the Sakti in gocordance with the slow, high end higher speed, the Sadhaka sholila out the snare of the enjoyment andy have a control ov. hig limited self with his own accord. 5%. When the pupil is unified with the sakti, the Guru should order him for the enjoyment of the remaining ° Sometimes the Sadhake is not things of the universiniriod with the SaktS- n the Sadhuka (Who terually with Sakti, teacher should bur: ) externally und An’ veing buat by fallc on the ground ould leave him aside 58. 35, The got Sakti Sanavesa has not qnus the Sadhake gexti at onae. 2 the root of which 4 o be delirious. Yhe Guru ® now even this sign, ae one would throw ewey like a tre as out, or begins t yho does not 8 @ stone. y should do the initiation of the to be initiated in the practice of the 40, The Gur le and Aeserves gadheke who is ah nod of the separate Tettvas, which is going to be with the mot explained. prinoip) tyus initiated and who via, should othe tra- 41. The Sadhake who is suing thing of the wo res to enjoy the rem: acoritice belonging % desi od to perform the which 00} 1 te orde: agrion of his fondly, mainte of the five st ates or waking end slcepins- \ fo the body, with the prinkling of water 0! audhoka, who desixes to evhiseka) of, the 5 the wise teacher eft erials es already oited. 42. 8 ethoa of Yora (fos should be done bY ex worshipping ws oasoys nig dody with the numerous mat ip Siva in a conol with the Aghora Parewaghora 6t0+ pa the wiokw of whieh 45. He should worsh (culestaka), such o8+ Him with the eight 16m eight after wakening exe soaked in.Gh shell sprinkle ob tin, eovording of the conch vilol gon ante ead which 18 filled 44. The tesover dvenaste Viahi, the water 1s and wedicinel ph 3 of Bondal wood wend to the 8 tains all fewe up with the part! waters pwatex) iy relat 48. This Abhiseka (ope inking ef %ail. | to the initiation of the preceptor and awards a Vight of a for the coupletion of this Dikse. preceptor to the Sedhak: The Sedhaka should prepare sixty six laups like the wixty six lumps (Pinda). , 46. In the Abhisekavidhi, both the teacher and the taught are kmown to all the Yosis. Between the two, the teacher 1s better because hs 1s the giver of the liberation. 47. Everyone of them should explain the threefold jmowledge. The Yogi should give him his consent to perform his duties. TWELETH ADHTKARA- 1. 2. On hearing the very lucid specoh of Mahadeva | and saluting the killer of the deuon Andhakay Pervati, whose eyes ere abloom with pleasure, who sives pleasure to the world, pleased with contentment in the form of embrosia and | | worshipped by a great number of gods, said the following words! = 3. 0 Destroyer of Tripura, you have already said that the Yogi should practise Yoga. How should Yora be performed? Please tell mo. 4. Thus told by the holder of the universe, (Parvati), Bheirava (Siva), who is broed-minded end jostroyer of fear, spoke to Parvati this pleasing and deep word. 5. 0: Goddess, please listen to the method of Yora, which 1s going to be explained by wo and by the jrmnens of which a Yogi will obtain success. 6. The Yogi should practise the Yoge iu « cave ane[Ales or in a pesceful underground house, which is charuinug end 4s free from all obstructions. 7. 8, The lord of Yogeins, firmly sitting on the | soat, who hes controlled his mind, breatH, senses, sleep, | anger and, mental disturbances and who is free from ell mental affldotions, should accomplish sussess in the prin- ciples, from earth to Sakti, in accordance with the Laksya~ bheda and Ex Cittabheda (explained in the 15th and lath verse of this Adhikera. 9. The Laksye Bheda ‘which is properly going to be explained, hes six kinds, which are Vyoma (Lit. sky), Viarahe (Lit. body), Vindu (14t. drop), Arna (Letter), the Bhuvana (the world) and Dhveni (sound). 10, The kinds of 'Vyoma’ are three, external,’ internal and external-internal. The Bindu is tenfold. 11. The one Bindu whioh is just 1ike the stare and which hes the form of a Kadamba flower and a globe, 4g said to be of ten kinds, with only the difference in colours. 1g. The sound, with the kinds of "Cinoani" and is of ten kinda. ‘The Vigraha, though'of » has weny kinds. "Ciravaka" eto. two kinds = 1.e., 'Vigraha and Sthanee 153. 14. The worlds are innumerable and the nuaber of the letters is fifty. Laksyabheda is that when a gadhaka meditating upon one aim gots other incidental fruits also, Cittabheda is that when a Sadhaka woditates on one mark and obtains only one fruit. 15, The pupil, purified ty sacrifice aud initiation * and ordered and edvised by the Guru, desirous df gotting any thing accomplished, should practise Yoga in the113. ginning. 16. The application of Kuesard Posture, i.o., itting in that posture, in the reverse order, the Gadhaka, ig h doing the Anganyasa of the hands with the pare mantra 1g fiould meditate on the Sakti. . + i ; 17. 18. He, on controlling his breath and jnwardly uting the diety, should remember the Paravija shining om feet to forehead like the burning fire and 11iusining a) come out of the Palate (Ka), the place between two j \ | es brows (kha), and forehead (ga). | | 19. The Yogin, even though he be a killer of | feok (i.e. in a short time). He should practise this i i daily. 20. 21. One, who hes beou thus unified with the 1 kti, should follow the method mentioned above. The one whom the teacher has done the uéthod of unification, ould begin the control over the *bhuwika’ in agcordahoe 23. After the seventh day, the Sadhaka's body jomes inactive and dull (jade) and in twenty-seven days asaunes heaviness, . feeoy 11k. which is charming and ‘or in a peaceful underground house, 4s free from all obstructions. E 7. 8, The lord of Yowins, firmly sitting on the i seat, who hes controlled his wind, breath, senses, slesp, anger and. mental disturbances and who 1s free from ell | mentel afflictions, should accomplish success in the prin~ ance with the Laksya- 18th and 14th ciples, from earth to Sakti, in accord theda and Bi Cittabheda (explained in the verse of this Adhikera. | | 9. The Laksya Bheda ‘whion 1s properly going to be explained, has six kinds, which are Vyoma (Lit. sky), Vieraha (Lit. body), Vindu (Lit. drop), Arne (Letter), the Bhuvana (the world) and Dhvani (sound). 10, The kinds of 'Vyomat are three, external, SOHC OCLC CC LC COCO O OO 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 Kadsuba flower and a globe, fg said to be of ten kinds, with only the difference in colours. 12. The sound, with the kinds of "Cinoeni“ and "Giraveka" eto. is of ten kinds, ‘Tho Vigraha, though'of has wany kinds. two kinds - i.e., 'Vigraha and Sthane 13. 14, The worlds are innwuerable and the nuabor of the letters is fifty. Laksyabheda is that when a Sadhaka meditating upon one aim gets other inoidental fruits also. Cittabheda is that when e Sadheka meditate: on one mark and obtains only one fruit. { 15, The pupil, purificd ty sacrifice aud initist ion and ordered and advised by the Guru, desirous df getting sny thing accomplished, should practise Yoga iu theals. 16. The application of Khesari Posture, i.o., iting in that posture, in the reverse order, the Sadhaka, ing the Angenyasa of the hands with the pura wautra Mould meditate on the Sakti. e h its own form, and meditate on the three Matres (of, a) ocue out of the Palate (Ka), the place batween two a brows (kha), and forehead (ga). 19. The Yogin, eyen though he be a killer of mans, gets the unificetion (with Sakti) within ono dred noises made by clapping of hands together in a isk (1ee. in a short time). He should preotise this ge deily. 20. 21. One, who has beon thus unified with the kt1, whould follow the method meaticned above. Tho ue or whom the teecher has done the uéthod of unification, pe. He, thinking hingelf usified with the Suki, jould meditate attentively on his own body appearing » 23. After the seventh duy, the Sadhaka's Lody comes inactive and dull (Jada) and in twenty-seven days aguunes heaviness,ila. * 24. With the practice of the six months, the Saiheke wins over all his desires und Shings like the molten gold. With the preotice of the three years, the ‘Sadhaka possesses the strength of a yowig elephant and | becomes as firm in a body as a thunderbolt. - 25. This pure oarthly concentration of the ming |\Parthivi Dharana) has been described by we to you auong [the rirteenrold kind of the earth tattva already mentioned, 0 Goddess. 26. In the second kind, The Sadhaka should medi- tate on his own body, which is active appearing as molten ‘ gold end seated in a circle decorated with the thunderbolt an) consisting of four corners. 27, 28. After one week, the Sadhaka beoomes heavy snd after e 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. 29. He should meditate on his own body ae it is disoribed in the second kind. But in the third kind, the tody should be actionless, while in the sevond kind body is sotive, He enjoys the fruits of the earth, wentioued in the geoond kind, including the fruit of the 'Patala’s 50, 51, 52, 35, In the fourth king, the alert | i jdhaka should meditate on the dicty residing in hin, oga~ 1 jaining the length of twelve fingers, and active with the : rm of the first letter 'a', Having got all the fruits, a 3 £ & é H & 8 a 2 8 a) = ® a S & = 5 ¢ & © £ 8 & ® g & ° 5 ‘e = € 5 Be £ £ ® me of the seven regions, in the firth kind, the wawe | j uit 1a stable but the state of conccatration 143 tranqufl- 115. nd the colour of the substance to be medidated on, 18 im the sixth kind, every~ yellow like the shining sun. Bning 18 as in the fifth kind, except that the solour of | the thing to be concentrated on, is black, ana appears to “be enveloped in clouds. In the seventh kind, the wise Sadheka, whose body ana mind are quite calm, should think the fori lor the *yhur dicty) free from the waves of the (sacred word),/"Bhuwah! 1 ana tevah'. He comes to know all the worlde and snjoys them for as many years as are already mentioned. 54. 35. The wise Sadhaka should meditate on his | Down limited seif (atman) standing in the interior of the 4 heart, which is Sada Siva (Sekala), appesring Like gold and wnioh hae 41lumined the whole body with ite lustre. Its | fruit 1s the knowledge and enjoyment of seven regions. t the 4ifference between the eighth end the ninth kind 1s that the substance to be meditated on in the eighth kind i he waving ang active while in the ninth it is motionless ‘ and calm. 36. The Sadhaka should, sceording to Nixvikalps gemedni, concentrate on his physical body appearing a8 yellow as the orbit of the sum. The Sadhaka, acoord ing to the way already mentioned, resides in Bralmalokae 57. The Sadhaka should think both, the diety and | sadhaka efter being equal to me (B4va), cowev to uy vegion. his body, full of yellow colour, shining downward + ai 38, He should meditate on the light, which is externally end internally yollow end which iwiastes the He obtains the Lordship of thy Rutrad. whole universe. 59. Thus the Yogin, in order to eocouplivh micoess \ a es116. in Yoga and to enjoy the various fruite of the usiverses should practise this fiftecu-fold earth principle. 40. The wise teacher, in the time of initiation, anould appoint the Sadhakas to the same category, which, they, according to the impression of the’ deeds done in the previous birth, deserve. 41. The man who docs not return frou the prinei- ple to which he 1s appointed, having enjoyed its fruits end being identical with Siva, is liberated in the end. not deserve to be 42. Bven the man who do: purified by the lord of the world initiated, gets himself because on burning the nets of the world and being purified, he assumes the state of Siva. THIRTEENTH ADHIKARA. l. arter this, I (ive) shall explein this watery concentration (varuni dharana) with the accomplishuent of guccess in which the Sadhaka becowes a waster of wately regions and substances. 2. The Sadhaka should weditate on hie boay, which @ | te white, cold, otrouler and staying in the middle of the water. He should elso think that there 1s nothing except water outside or‘inside his bod 3. The body of the Sadhaka who is practising thus, gets wet ina week and he is definitely, free trou the diseases of bile in a month, In a year, 1iwbs and sight of the Sadhuka ere smooth end bis hair grow blue und curbed. Ja three yoare, e he rains 1ike clouds. e 6. This first pure varuni concentration ie thusare explained, Now I shall explain the dharana with itu kinds. 6. The Sadhaka with the mind identical with the Sele tattva (watery prinoiple) au devoribsd before, should meditate on his body, whioh is active, white and staying in the water, 0 Devi. 7. The Sadhaka gets rid of all the disvases due to the bile in a week. He gets firmness in six wonths it he 4s fully identified with the tattva. 8. In three years, the Sadhaka gets the knowledge of the cover of water. In the motionless kind of this’ dherana, he ie like Veruna (a dicty residing in water). 9. 10, One, who practices *Jala tattva’ syateaa- tionally, knows the realities of Varuna. Ae already mentioned, the Sadhaka meditating on his limited ser, having the breadth of twelve fingers and staying in the mid@le of the throat, sees the ever) ting Lord of "Jala tattva' (water prinoinle). His vision becomes quite oalm in the fifth kind Which is motionless. 11, 12. When two kinds, viz., Mamtresvira Prawaty end the Mantresvara Pramtr Sakti, are firm and steady and tho Sadhaka meditates on the clouded dise, of the moon, he aasimes a position eaual to that of the moon mentioned above. Then the jadhaka should concentrate on the transo nd ing ? Sakt4 wnioh has filled his body with white light. If the i Sonoontration of the Sadhaka's mind is complete and penect, the form of the diety in the mind of the Sadhaka would Ibe 7 | permanent. 1 35. The Sadhaka, appearing as the diso of the i moon, who is free from clouds, should meditate on her. i ; i If the mentramahesvera Pramatr Sakti stave is complete, { y116. he will bo the lord of the moon, 14. Ho should meditate on the.14ght witch 19 white and which illuminates the whole universe. Thus be will assune the position of Mantra Mahsovara springing out of the water (jalevaranasambhava) - 15. Wnen the Sadhaka conoentretes on thewhite light, pervading his whole body and «ete permanent hold of tt, he assumes the lordship of the universal things 16. When a Sadheke is steady in the state of awakening (Jearat), dream (Svapna) and dresmless sleep (susputi), he gets the position equal to tho diety, which dream end dreamless he meditates on. When two stages 4. sleep ere permenent, the Sadhaka gots the knowledge of the "Igvare tattva™. 17. In the second kind, the kmower of Youa becomes steady ond stable end assumes « Stato equal to that oF “Iovare tattva". In the Mantre Mehesvera stage, the Sadhaku assumes the position of the Matramahesvara Prematr. Tn itu sevond kind he 1g separated from this position and prosecte to attain Sivehoot. le. In the fiftecnfold kinds of all the principles, @ this method which gives five fruits, should be understood by @ the persons well versed in the ert of method. i e | 19. Tho fruit other then this already mentioned eo : 1 le expleined and thie fruit should be known es an incidental e) : e one (Anusangika) without eny consideration. 20. This watery concentration with its rirtecs kinds is explained. Now listen to the dharana of the fire i: }1s. for the success of Yorins in the Tose. 21. The Sadhaka should meditate on his ovn boay wndoh 4 triangular end holding lines of ‘the red flemes of ' tire. He gets sharpness 0 Devi, within seven days. 22. The Sadhaka gets rid of ali diseases due to wina end ‘phelam in e month. He becomes sleepless and, cats exorement and urine becomes much food. The quantity of little. 23. In the end of two mo? ing epperentiy with his own will. Hes in ‘three years qual to the fire, plays of his, o the th wn accord as fire on boing © does. qhe Sadhaka should meditate on his own in~ 24. Ir a Yogi gividuel self ascended on 4 trianguler circles can burn all the forests full (of this state) 1a anery, he of. mountains. 11 the fifteen kinds with their two aivi- sions, active and inactive (Savyapara, Nirvyapara), within ir he conti- 25. In a! ree from diseases. a woek a wise Sadhaka 4s f he will be like the fire. nues hia practices for six months, 26. within three years, he sees the reality of the whole fiery principle (Tejastattva) end whatever he e638 in besoues stables veh ond’ such the Pramatr Bakti kind, ths, the Sadhaka burns | 27. The Sadhaka, as 4t 16 mentioned barords meditating on his limited self app g in the middle of the palate, see earing like thy fire and stayin 3 all the Lords of the Tejas tattva systematically. The Sadheka concentrating on his ow Limited self, appearing 1ike the fire, whioh is accompanied by amoke 2B. sR120. und having the form just like tho diso of the sun in the Interior parts of his palate, gots u position equal to that of the Tejas tattvesu. 29. If he meditates on Sadasiva, which hay des~ troyed the nets of the darkness with its own lustre and whioh 1s appearing like the firé free from smoke in the ‘game palate, he will get Sadasivahood. SO. He should meditate there on the light, the form of which is like the lustre of the day end fire, If he is steady in thet form, he will have the quality of tho Mantra Pramatr. 31. There shines the light equal to that of the lump made of Jewels there. If the aspirant 4s fully ‘ absorbed in it, he assumes the position of Mantra Pramatr Mantresvara, pramatr and Mantramahesvara Prematy. 32. The Sadhaka, meditating on the light whioh is prevailing everywhere, that is, in exterior and interior of the body, never falls from the place he attains till disso~ lution and he steys there without any break. 33. In the tins of dissolution, he attains the perfect calm place of Siva. This fiery concentration with its fifteen kinds 1s expleinud. 34, Tho religious applicant following the windy concentration (vayavi dharsna) should meditate on his pody appearing es ofroular, marked with dots, moving to anal tro und full of the words 'Cu and Cu’. 85. The Sedhaka with the full applicatioa of his wind to this dherana for e1x wonths, besouwes uoving Like the wind and all bis diseases due to Phelgu are deutroyed. SSO COSHH HSHOHOHHSSOSCOHDOHOOHOOHHOHROOHCOCOHBOES36. Tho Sadhaka, even on walking four hundred miles in a moment, oan go further without exhuuution and he is apparently & joes not feel tired. In three years, holder of the form of the wind. 37. He can grind a great nusber of wountains and uproot trees. He, being angry, oan tring Indra with his under him. servants, army and conveyance, 38. The Sadhaka should meditate on his body appear~ ing as a blue collyriua for six months. He gets all the fruits already mentioned undoubted1y- 39, 40, 41, 42, 43. If the Sadhaka is identical th his limited self, he can see the Vaya tative if he wit concentrates on his individwel self, appearing as a oolly- riun, between the eyebrows, he oan see e11 the impyre lords of the Vayu tattva. he Sadhaka, who appears just 14ke the lotus flower | editeting on his limited self which has covered by clouds, m the form of the dise of th when he is absorb: e@ sun, becomes equal to the diso a4 in this form and weditetes of the sun. on Sadasiva, blooming 1ike a lotus flower, he gets the position of Mantresvara and Mantramahesvara. When the tes on the light spreading upwards and Sadhaka ooncentral @ of all and containing the colour, of downwards, pervasiv: es invincible, Thus the divine 4te own kind, he becom Dherena of Vayu is explained. 44. The Sadhaka, on meditating on Lie own body i Like the wind remembering the sky, attains to sunyatva { within seven days. 48. By one month's ucditation, he, vitton even by’ | i) a not become scnscleus and 1s { the lords of the snakes, doe!1e2. 46..In six months, he has the form like that of the sky and can walk through the delicate holes. Iu three nd half years he will be like the wky., 47. with his own will, he oan have a great body ‘and can become subtle bodied of his own avcord., Ho is unable to be broker and to be out. He sees tho earth rull 3 48. When a Sadhaka meditates on his own body which has tasted the juioe of lotus flower and which appears like |} a sky with a rat in 1t, he attains the knowledge of the sky within three year: and six months eto. When he applies his wind to hie soul, staying in the forehead, and containing twelve fingers? Slength, 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. 61. If a Sadhaka concentrates on Sada Siva, stand~ ing in the forehead end appearing just like the dius of the moon, he will attain the rank of ‘Mantresvara'. Yr ho ‘(again) meditates on the Ssda Siva whining just like the light of the moon, he becomes pure and white as the uocn. Sz. If a wise Sadhaka meditates on the light ‘or Sada Siva, whioh 16 spreading dowitwards and i11wiineting the outer and the inner parts of the Sadhakas" boly, he will, having got the place of Mentresvara and Mantyauahes~ yara, obtain {noomparable knowledge, . 5S. If he concentrates on that effulgenoe whioh 49. 50. He gets all the fruits obtainable in a week COCO CHCHOHHHHHHHOHHHHHHHOHHHOHSCHOO123, is spreading onwards and which ig in the form of a nooter, he, on gotting freedom, will fail nowhere. 54. Thus the dheronus of the five elsacuts are explained, The fruit of those Dharanas iy the sauo whieh a Sadhaka standing in the pure path, getd. The unifioation of Bhuta .(Bhuta Semavesa) is also of five kindy. 55, 56, 57. A Sadheka concentrating his wind on these attainments of fruits (Phala Prati), gots the poisons (vhioh are nothing othor 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. t wnen a Sadhaka, keeping the attainment of fruit in view, J ecins his concentration of mind on any dharna, he, owing to so many Dharanas end their inoidental fruits, can gat any fruit of any Dharana. He should uot stiok to one Dharena. If he does so, he will not have the best fruit. 56. When a Sadhaka attains success iu tho five i dnaranes, he oan bring the group of eight worlds and the e group of five worlds under his controle 59. A Sadhaka practising systematically fiftesn steces appealing to him, having accomplished the firot stage in the three years, should accomplish the secoud stage in 1 two years and the third one (stage) in one youre 60. 61. He should accomplish the fourth stage in six months, the fifth stage in five months the eixth 5 four months, the seventh in \the three wonths, the smh in two months, the ninth in one month, the tenth in a fort pial «|| the eleventh in ten days, the twelvth in five days, the thirteenth in three days, the fourteenth in two daya and the fifteenth in one day. E124. 9 ure devious This system is meant for those whi vor hiu who ig desir~ collective fruits (Samastecchu). of different fruits, the same system which has already mentioned, is useful, Tho Sadhaka, on enjoying suc~ 8, ecoording to his wishes, attains qternal place. YOURTEENTH ADHIKARA. all explain the dharane beginning from socht 1. after this, I (Siva) shi the subtle elements (tenmatraa), andha) to sound in order to get. their fruitse 2, The Sadbaka should weditate on the yellow Rdna Tarmatra whieh has four corners, the weasure of whioh Prour fingers, marked with the mark of the thunderbolt standing ‘in the nostril. 3. Atter ten days, the Sadhaka whose mind is not re, smells a certain perfume which, though of two sewhei inde, has many kinds. 4. The form of varying perfumes whieh yogins smell coomes stable within two months. In six months @ Yori ocmea full of scents. 5. He produces the perfuje whatever he likev. thin three years, he gets the desired succesa in the lve olements. &. After this, he should meditate on the foru of imited self situated in heart. He gota the knowledge the cover of the gandha tanmatra within three yours. 7. The Sadhaka concentrating his wind on the foru hiv limited soul, which 4s full of a little radiance aud ltroo from the ofrcle, sees all the lords.residiug tu the er of the scent. 5 7125. 6, The Sadhoka meditating on the individual goul wnioh ie like the digo mentioned in the earth tattva, be- nomen equal to it aa vefore, when the second cHarena is complete. “9, on meditating on the form (or Atuan) standing the Sadhaka becomes the lord i ethod already down and 11luninating there, of the form (Svarupa) in accordance with the m ment toned. io. A bit onwards from this place, the Sadheka’oon~ poutreting hie mind on whatever io said to be in the earth tattva and standing in the cover of the perfuld, got rruits of the same kind. li. 1 (Siva) shell explain the dharana and juise (Resa) which is attended upon by the sages and by which Youins attain all the juices. 12, The Sadhaka should meditate on the rasa, waioh stands in the front part of the tougue and of which the j front part of the tongue is the mainstay, appearing 14k \ | the bubble on the surface of water, , : | ‘Rasa’, the Sadheka 13. Being identical with the within : should think the same Rasa consisting of 91x juices. a month, he attains a certain taste of a juloo. 14. When the samo taste of the juice, on leaving the saline taste and others, x it, overcomes death in uix months. becowss sweet, the yost, | swallowing 1 15, The Sadhaka becowos free frou old age and i ieonsd. His hair 1s ever Dleck nd his epyearanl® is He, practising thie (Yaga) off and on, ever luainous. daves on this earth ti21 the moon, stexe and sun eoutinue. |126. e forty he 3 his wind to th Ite sadnske eppl ie! yeady wontionedy je like a bubble and waioh 16 ol e the knovledees cover (Wiravarené which there 1s no wonders OF thy things will hev’ jnena)- outside the ating on, the seme f=" (of 17. The-Sedneka, medtt Fisted sour) ys t2t of redience and stendins without @ t stand, obtains @ residence eeiereaver. of enspacs att yoars- | med i~ erde from this, ' nake, a bit: onw Qpedpsntne, (sae 1e. The sed ating on the a460, COs? already monti tattva’ obtains epparent fruit out of the cover of Haser wnion is already cited. { shall explain the e 19. For the sake of successs auspicious anarene of Tupe qenmatra, wnioh presents @ peaut i- oe. q ful sight. if i 46) oe! e: sea eyes in & eka with nis 010! eos he should e autumnal cloud, hus efter thie 20. 22. When a Sed like the whatever» ao poolusion,s et substance f° x ten deys- meditate on thi ipa seo mostesumeve Sore there. padiance and becom them for two yearss he wv e ge. Some of them (dots) ere white, soue xed end e yellow, waile the others are blue. 0 gooiug thei, he Pe ghould devote ninselt to them attentively end thoroughly: a5. After, six mOnEnGs ne sess nuserous TOkUS or @ Piag see ceen jeusce Lona” tne some forme sve wight with @ o stable. e e e pa. The Youn, practising gee disoe . Again eTESY one years eaiance end after gix months o the form of ¢ ™ gees them in the Torn goes them ohenged into 4 again the seme are changed dunt athe tter three wonthe, ue gous w porved 124g 25, 26. 4 .127. light, and after a month, the samo light 1s spread every- where. As time pusses, the Sadhuka has the fruit-of the cover of Rupa tanmatra, which is already mentioned, end he assumes a heavenly form. This dharana is not artirioial and is said to be quite real. 27, Firteen kinds themselves ocour. One should believe in this Dharna. There 13 no need of the show of the scriptures (Sastradambara). 28, Now I shall tell you tho Dharana of touch (Sparsa tanmatra) by which Yoti can become thunderbolt bodied. 2%.,The Yori should meditate on his limited soul consisting of the six corners, standing in the ofrole of the heart, appearing like collyrium, rough shining and ugitating in every pertiole. ; 30. 31. 32. The Sadhaka, within ten days, robis 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 echieves the fruits already ment toned. The Sadhaka, meditating on the cirouler form.as it is already cited, and getting the kmowledge of the ‘Sparsa tanmatra’ (touch) in its cover, cannot Le chesked by anybody. He should concentrate his wind ou the in= dividual self of inferior position with a view to achieve success in being a lord of the limited self, 33. 34. By the accomplisiment of this success, above mentioned, the Sadhska will be the knower of all touches (Sparsas). The Sadbeks should weditate on the great sound,128. hich he hearse carefully vy closing his ears and eyo. Vithin ten deys, hie digestive power (Lit. the fire or elly) will inorease, 35. 36.'After six months, he gots the knowledge of hearing a sound froma fer distence. . However low tho tune that a Yori experiences, in the ond of the great sound, ghould be understood as 'Sakale Prematr' by the practice of which the elert Sadhaka gots the knowledge of the veil of sound - 37. The sound, which 1s heard in its end like the ‘sound of a conch shell, should be known as 'Pralaya Kale Fremetr' and should be practised in the same form by the Gadhaka desirous of that fruit. 38. If the sound (Sprung from it) is greater than thet denoting the Praleyakala and covers the other sounds, it ig Vijnonakela Pramatr, 0 the invincible one. i 39. If a voice, fascinating the mind, is heard in its end, it should be known as ‘Mantra Pramatr' by the Yexins who ere desirous of Yoga. 40. If the sound is heard like that of a cal bell, it is said to be Mantresa which yields all siddhis. 41. If the sound heard is like that whioh cowes out in the end of a bell, Jt is "Mantra Mehesvara‘’ and is a great source of success. 42. If the sound is like the sound which e lute struck by wind yields, Yogins should understand thet it is ‘give Pramatr'. 45. The Sadhaka, who knows all things and depends on the sound which ig in its veil, should practise uli these129. time) or wyetcaati~ pramatrs (me aurers) separately (at a 1 successes. belly, he will always have al’ qnese five aharanas of the five gubtle elesents Dore explained. FIFTEENTH ADHIKARA+ 1 yatematically explain eleven dharanss 1. I shall 8: tvaginariya’ (spesoh~ ing from (ind), in brief. of the eleven senses beg inn’ sense) upto the end of ‘Manes" Se 2. The Sadheke should aiiently concentrate his pind on the form of his Limited soul witH the utterance of, aman (Salutation to spesch) 0 Parvati, : the words ~ veoe ni He oan have centro] over his speech. 5. within six months, the Sadheke can speak every~ j without the least obstruct ion. after a years he be- i , where 3 of the soriptures. : comes a knower of all the meaning: adorned with ornements end postrys 4. His speech, he becomes an author of prooaeds. Within three years, Snstras. 5. 6. The Sadhake should meditate oF his body, hh is white, illuminated by ¢ at of feet to forehead, whio! full of thi from @ dise of the uoon and th little radience, the form of the Limited soul. gnt existing in Resa, in etenatically the fruit the 14 3 coming out of the veil of He hes 8y npesoh. 7. On considering his body in the hand, the! Sadheke meditating on it for six months, oan undoubtedly receive & ton " thing trom long distance. = TF no continues his medite’ for three years, ne can Get the thing oven from other corner i of the8..9. The Sadhake meditating on hie Atwan with the body in the form of a lotus flower and practising all four~ teen 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 ere lying veiled in the hand. 10. Respectfully meditating oh the same object on his treet, it ie desoribed in hand, for three years, the Sadhaka oan 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 practising them, obtains the fruits, as already mentioned, coming out of the vetl of the fect. 1g. The Sadhaka concentrating his wind on the anus (Peyu) for one month, gets rid of its diseases. 13. Continuing this Sadhana for three yoars, the Sadheka, though of bad.reputation, gets good fuao. If he preotises the fourteen dharanas, vhich aie already oited, he will obtein the same fruit already mentions. 14. The Sadhaka with the control of his senses, should concentrate his mind on the "Linga' (a wale organ of generation) in its own form for six wontha, he gets power to have things with his own will without any difficulty. 15. When the wisg Sadhaka practises the rr dharenas in the ‘Linga’ he! gets the fruits, already olted, arising from its veil. 16. The Yogi should weditate on his ows tongue the colour of whioh ig like that of the woon, for ten days. He wi11 have the experience of the tongue Lila that off nis 2822020008008isi. limited self. 17. 18, Meditating on it attentively for-six months, the Sadhake tastes distant things. If he does this for three years, he will liok the best awbroisa apparently, by which he will beccwe free from old age and mortality. He, even attached to the things, wiloh do not doserve to be drunk, cannot be degraded by Sing. 19. The Yogi, concentrating on his body eto. as already mentioned, gets undoubtedly the fruits couing out of the veil of tongue. 20. ‘The Sadhaka concentrating his mind on his nose, whioh appears like gold, «radually for ten days, experiences emptiness of the nose, 21. After six months, tho Sadhaka oan swell even the distant thing, In smelling a scent, he can kill a man who’ is his enemy. 22. The Sadhaka (Yogavit), in three years, on smelling beautiful’ perfume and obtaining transcendental stage, free from old age and wortality, cowes to have a heavenly body. 23. He, should meditate on whatever iu already desoribed. He obtains fruits of the viel of nose systema~ tically. 24. A Yori, concentrating his wind ou hiv oxual eyes, appearing as a rising sun, for ten days, expsricaves flow of blood from his eyes. 25. The Sadhaka feels headache, 0 Devi. He should neither fear nor leave off his practices. 26. If he leaves off the practives he"will Lsjome152. Therefore, he should continue his prostice, caro~ blind. fully and he will get heavenly sight within siz uonths. 27. The wise Sadhaka seas carth full of holed» in the form of a frying pan, very clearly es one yould gee the fruit of Emblio myrobalan in hand (revemalakdvat) t411 the polar-ster and even after this. 20. In three years, the Youi sees the whole glove and comes to know his body in which the fonale attendants on Siva (Yoginis) resid 20; There is no wonder, if he, meditating on hie own body, as it is already mentioned, gets the fruit coming out of the veil of eyes. 50. For one month, the Yogi, concentrating his mina on hie own akin whioh 18 free from wave (wot lonless) and which is lwainous like the particle of collyriwa every~ where, would not be killcd even by weapons. $1. 32. 33. A Sadhaka practising this Yous for six months, cannot be burnt even by the most horrible fire. he Sadhake will be free from old age end uorta= lity and he will not be afflicted ty the thunderbolt, stone BE ipoisan, if he practises) shis) {OBB cos three yoars. Hey otising the fourteen dhurenes, will got the fruit of the whe kinds of this dharane with ite fruit prai yeil of skin. mown in accordance with the time already cee should be ed. But the subject of the meditation here ig Sadhaka's \ poay covered by his own body oto+ 34, The wise Sadheka, weditating on his own car jn the form of a sky for six months, oan get the powsr of hearing something from distance. t38, 0 Goddess, the Sadhaka free from old age end iu gaid in the whole fdoath, hears oleerly ali whatever nu his own body eto, just ‘ He obtains the rruite $6. He should meditate © like that experience in the sky. Igoming out of the veil of the ear. 3 -(atva) shall explain the mental consentrat® sta of successes and by eocouplish B7e pment Hjon which gives ell #0; of which @ Yosi oan obtain all fruite end successes overy~ where. 58. The mind of man is the cause of bondage 29 well as of liberation. Therefore tho prectiser of the Mantre, if he desires eternal salvation, should practise to have control over mind, 39, For one month, the dadheka, eonsentrating elf on bia mind standing in his heart with face dow pearing just like tho orosoent wood, hima: gots the ward and ep padianoe of wisdom (1.e. genius) ~ 40. The Sadhaka, all of sudden, wees something and heers womething else now and thene Hos off and on, hua tne \mowledge arising from all the different sunpese 41. After three years, the Yogi has the Laowleage or the senses. ‘This knowledge which he obtains iu very Tuoid. i ft 42. The Sadhaka meditating on his body and ofher lreedy mentioned, having got the fruit of on his mind as a: the veil of mind, obtains the qualities of wome~ralce gs all theve eleven dharanes because el} the fapits 43. You shoula practi: For tne senses, whioh are explained, Jare dependent oa than.44. The wise people say that these are tho bonds and freedom of the senses. If they ere attached to the world, they bring tondage. If they ere free frou it, they wring Liberation. 45. When these senses with the mind are devoted to All pervading (Siva), they should be understood ag ‘Liberated’ by the learned people 0 My darling, 48. when they are attached to the enjoyucnts, | existing in the different pleces, they ere eaid to be in | 5 as bondage (1.0. tied down). 47. According to the 'Siddhayogisverd Tantra’. the senses are said to be of two kinds, that 1s pure and impure. SIXTEENTH ADHTIKARA. 1. Arter this, I (Siva) shell explain tho dharene of evoism (gerva) which 1s the best of all dhevanas and which brings forth great pride to the Yogins, 0 Parvati, worshipped by Yora. 2. 3. Heving thought that 'I em this’, the Sadheka showld meditate on his body consisting of a wheel, made of eixteen spokes, full of ite ow activities. In threo years, the Sedhaka becomes invincible, His parvouality ig eternal and is everywhere. 4. The Yogi, remenber ing the navel of that wi ena his own,image, should think ‘I em all end everything js in me 68. If an alert Sadhaka, weditating ou by (Siva's) form in the wheel in heart, gets the knowledge of ego ius, there is no wonder at all. 7185. 6. The Sadhaka, concentrating his wind on the hoo oto. of blue and red colour in the, wheel obtaing the fruits of the veil of egotam and resides in the resion of the sun. inging from egoiga and 2. He gets everything spr. Rte ten stages. This Dherana of egoisn,.woloh Gives the qualities of the creator, is explained. meditating on the lotus, appear— full of eight 6. 9. The Sadhaka t like the diso of the rising sun, Hng jus protuberance and Dharma eto. for eaves, which surround it, Gbtains permenent intellest. If he continues tne (a month, he will be able to retain entrations for six months, "cone He will be an author of Sastras if he whatever he héers. Doontinues to meditate for three yours. | If he meditates on his own suage (in the lotus) Ho, weditating 10. fre will seo the budahi tattva (Intellect). an the ereator (in the lotus), obtains the imowlcage of the Lord of "Buddhitattva'« orth from the Heditator, o state of 11. The Vedas spring f E ynetner he 4s in the waking state or in tly Somedhi (Meditative mood). If he continues the practice of the meditation, and even without study, thedy ure wtable or clear to him, 12, The Sadhaka, systematically concentrating nis mind on the digo -and others already mentioned, ovtaind | ated to Brahman, which belongs to the veil of supremacy reli pudahi (intellect). 13. 14, The Sedhaka, applying his mind to the gieo of the sun and the oirele of the mocn in tho widdie of nis “eart, for six months, obtains heavenly cys dgstiy. | | 1 sbi158. if he continues this practice for threo years, he uohioves n hig body in his pisceeee Ir he, conoentrates his wind o} heart, he has the kmowledge of Gunae (qualities). - 1s. 16. The Sadnaka, meditating om his radiant poay which has a form of a mule gonerative organ (Linge), Riiitic Ane powition of the 1020,0F Om"Sh (qualities). the Yogin, concentrating his mina on the ten discs on the veil of Guaas, without ten directions, has the fruit of the qhe Gunes ere of twenty four kinds each one of doubt. wich again hes fifteen kinds. 17. 18. In brief, the dheranas of the principles peginning from the earth tattva are useful to the Yogins. gix more Dhafanas releted to the thirteen kinds are explein= @) ror the sake of the Yoging to get success in YoRa., 19. 20. The Sadhaka should oonccntrate his mind on nothing except his body havin ite red form (Sverupa) tus end placed on a threefold oirole. peated on a white lo if the meditation of the Youin je stable within a moath, within there 49 no wonder, he is free from all diseases. six months, he hes special knowledge on thig earth. gl. 22. By meditation for m three years, he 40 Deeercrom olaleae endyochers, SUAmieo ne oes seor of Purusa tnttva respectively. The Saaheka should weditate on his pody consisting of the length of twelve and half fingers, thet of his own in the lotus below the hoart others then ‘ i In three year, he tor six months, he overcones death. of the Lord of Piirusa attains the position equal to that @02e2e2e008080880808 0808888888: tatty diteted @ 23, The disc end the others should be tic. qne Sadhaka: undoubtedly gute the frui@® f e upon in the heart. springing from the veil of Puruga tattvea. .1s2. 24. I (Siva) have explained this Philosophyor fenta in an abridged form which Kepila in days gone by ained in detail. 26. The Sadhaka, ocncentrating his mind on his appearing Just like the group of clouds of the oven= twilight of the autumn, for six months, obtains m-~ btedly disattachment (Vite Ragatva). 26. By one year's practice, the Sadhaka is free mcld age snd death. By three years’ practice he Bins the knowledge of the veil of Raga (attachment) 27. In order to be disattached, a Sadhaka should tate on his red body staying amid clouds, for six months, 28. Meditating on the tattva mentioned above for ‘year, the Sadhaka is not troubled by death. By tho Btice of three years, the Sadhaka overpowers the oduple ns a balance of the mind in raga tattva. 29. The Sadnaka, meditating on his own body, ine the red colour and seated on tho red lotus flower, isting of the length or five ringers and situated ou boundary of the heart, obtains gradually the fruita dy went foned, 0, The Yogin, meditating on the diso, alyeady) f foned again and again, has all the fruits coming out) he veil of the rega tettva. etn 81. The Sadhaka should wcditate ou a white lotus ing wixteon leaves, full of fluorescent beautiful, rillcd f'ombrosie and situated on a round protubsrenge wade i | he opposite qualities, such as, pleasure aud pain and |32, The Gadhaka should continue to contvol his ealm mind till he sleeps in that Samadhi ‘(Meditative state). ‘hen whatever the Sadhuka sees in the dream, Lecouas true. 33. Practising thus, the Yogin, in duo course of time, obtains the fruits mentioned in connection with medi~ tation on the lotus. 34. Thus meditating on his body consisting of fow fingers, everywhere, the Sadhaka has, as already mentioned, the fruit coming out of vidya tattvas 35. The Sadhaka should meditate separately on the three wheelg 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 Sive ete. which is sald to bo in the heart, should be known as three tattvas i.e. atma tattva, vidya tattva and perthiva tattva. 87. Learned people should know thirteen kinds upto the three tattve. Two tattvas aro explained according to eleven kinds. 38. The Sadhuku should meditate on lis own form visible like a thing, seen by shining eyes, situated in the navel, which exists in 2 whcol, tho boundary of which 4g throat, in the body made, of five spokes. | i! 39. If the Lord of the Yogins purirics all the things, situated in the road beginning from carth tative to Kale tattva, he is not overpowered by tho Fala tattva. 40, The maditation of the Yoging on the diso end others brings the fruits of Kale tattva easily. |139. 41. The Yoring concentrating on theiy wind on the throat which is in the formu or the sky and ou tho disc there, every day, has the fruit of Haya tdtivi. 42. The Yoein, meditating on the dise veseubling that of the moon caught by Rahu, which 18 appearing Like the formation of « throat, never comes under the control of Maya tattva. 43. The Yogin, meditating on his body, wade of light, which 1s abandoned by the sun of heaven, obtains Peramesahood. 44. 45. The Yorin should meditate on the colleot- _ive form of Mantra, staying in the soft palate (Leubaka) and appearing like the form of rays of the midday sun. In oourse of time, the Yogin obtains the State of Mantras “and their inoidentel fruit, which has already besa uention~ od. 46, On meditating on the image of Mantra, the Sadhaka has Mentresahood. Having concentrated his mind on the illuminative splendour, the Ygoin attains the position of Mantremahesvara. 47. The Sedhake, meditating on the light pervad~ ing the exterior interior, dowiward and upward, wetw the position of the splendour mentioned above and never falls from the rank of Mantramahesvera. 468. 49. The Yogin, with pleasure aud closed eyes, seated in the posture of Padma in a seoluded place which is free from sound and light, pepeating Parauantra, should place his mind between the two eyebrows a bit cutwide and a bit in front. Thus he seeu a won having the length of twelve fingers.140. 50. 61. The Yogin suould stabilize his wind on Artery three usuths, he (the purusa of twelve ringers). sees (the seme purusa) equipped with all 1iubs sisoveable, holding the form of light much pleased and appearing like the moon, wk with his divine eyes, On seeing the divine purusa, the Yogin learns tho time of his death. 52. If the man is headless, the death of Yogin 40 certain within six months. ‘he Yogin should try to cheat death carefully. 83, The Sadhaka should weditate on the diso of the moon, which is free from blot, from which aubrosia,is oozing, divine and filling the body of the Sadhaka in the aperture in the crown of the head (Brahwarandhra). 54. The Sadhaka, meditating on his limited solr in its exterior and interior phases, filled with the digo spreading in the mind whioh is in the form or a channel, for ten days, overpowers death. 55. The Yogin should meditate on every liwb of the Purusa to take away tho diseases of the different’ parts dee of the body. He should also practise this Yoga gor ing dreadful diseases. 86. If the Sadhaka secs the bleckich colour of the man, he will fall a victim to a great dissasu, IY he sees black colour, he will having leprosy, ‘hors is the danger of small pox if he sees blue colow 57. There is eye-discase when the wan (of twolve fingers seen by the Sadhaka is devoid of eyes. When the The men appears without the nose, there is nove-diusaus. limbs which are not seen in the won, show that the Sadhaka | will get diseases in those party or the body. .141. 56. 50. 60, The Sadaka, doing the practice of the ‘yoga for himself or for the) sake of others, within five years, 0 Jevari, knows Vidya tattva and enjoye ive fruit. fle doce not fall from the stage, when ho meditates on the = | splendour existing in Vidya tattves which spready all over, his vody.. ‘the Yonin, sm due cOurne of time, obtains 11 the fruits already mentioned. | yeuenwiezsiedenrene medatey co 6h the tattva onward (Isvara tattva) he 49 not separated from it. He goes not return from the stage of mentresvera end mantra- mahesvara. The Youin, meditating on the highly effulgent (tevera tattva) in the foreheads soos eight first letters of the eight groups which are coubined respaotively+ ' The first letter (a) is like sapphires The gooond letter has the lustre of the throat of a peacock. ‘ ghe third letter appears like a jewel used by kings. Tho fourth letter 1s /1ike lenis/Jazuid- ~The firth letter socus 1 just like topaz. The sixth letter 1s as luninous es © coral. ‘The seventh: letter is 1ike ruby. - The last letter has the light of the moon. on seeing this best effulgences the Yogin obtains divine knowledgee 65. A121 the divine activities auch ae enjoyment and wandering to and from come to the Yogine A weditator on the ‘Isvaratattva’ attains the stage of ‘Isvere tattva’ and never falls from ite { q 66. All this in accordance with the ‘Lekeyabheda? | qa expinined. How Osttarnela in its abridged form |ie desoribed. 67. The Sedhaka, with a desixe to get the eight qualities. consisting of @ e¥oup of the eight niet ane ahpuld ing from the pisace world upto the end of “diva®1az. tabiiize his mind of the same qualitiod, whioh it desires , achieve, on the Isvara tattve. 68. How to devote the mind to this path, veginn- ie soparately explain- eoeee ing trom the earth to 'Isvera tattva’ bd for the sake of Yogins to have success in the way of Yora. SEVENTERNTH ADHIKARA» Ir all this, mentioned above is not clear eee mnot fe a Youin, and‘ (suppose) if it 1s cleer and the mind oa hp tized on it, he.should check the movenent of the mind by the restraining breath (Pranayoma) which ts said to be of five kinds, thet is, Pureka, Kumbhaka eto+ Yoring 3. For the practice of the Pranayamas, should know the following five kinds, viz's, Puraka (Lit. | fling up), fumbhaka (stopping presth), Reohaka (Emission | or breath) apakarsaka (Reduction of breath) and utkersaka (elevation of breath). . : fills the nostril with the one Kind 4. The Puraka, as it wind, 1g said to be of two kinds and six kinds, 41 with ja svabhave Puraka a8 it naturally fills tho nostr: the wind and the other kind is vireoya that emite out the wind with which the nostril was already filled. 5. In acoordance with the holes: of the nose, the this Puraka is divided into, 4 mouth ard the upper palste, six kinds which again become many- 6. 7. Fumbhaka is of five kinds, that efter the dt is called Vidhrta (withhold); the other kind ia puraka , 9 in the end of the Kumbhaka after the reooka, Two kinds sr abhavesthg (iaturel) + ith dirferent plhces. ond apakersake, ‘The firth kind is Sv go of wany kinds in ecoordance w: It is el143. 8. 9, 10. Reoaka, as it is alteady*mentioned, divided into two kinds, should be of six kinds. Utkares is that when some portion of the wind obstructed in a ple is carried to another place. when again some portion of this wind (which has been carried to another place) is oarried away, it is aparkarsaka. These two kinds are of many kinds. A yogin, sitting in the Padma posture shoul: practise these pranayamas. 1l. 12. The wind stopped in Kuubhaka for ten Seconds that is four matras, {a lower. The wind ‘stopped | for twenty seconds, that is, for eight Matras, is middling! and brines success. The same wind, ir it is stopped ror thirty goconds, that is, ror twelve watras, is the best of all. Nine flappings of two fingers: (thumb and widmost finger) which oover 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 secord dharan till he succeeds in-the first dharana in which the timo limit 4s found as four matras, in ortier to rouove the Gefoots arising from the wind. 13, 14. “ Sadhake should not restrain tho wind in the eyes as it sustains every limb of the body. Your dharenas of-the wind, naming Sikhi,ambu, Iva and Aurta should be known respectively in accordance with the meni- festation of it in the navel, the heart, the palate and the throat. The thing on which a Yogin conocntrates hie mind, should be meditated upon as pervading all the dheranas. 15. In deani dherena, a Sadhuka vhould woditate on the form consisting of vindu (gakti) and Nada (Siva). In Aurta dharana, he should concentrate his wind on tho moon with the same method es it ig said to be in ths Kela tyaca (averting death). ee _144. 16. A Yogin who prestises these dherenas in his Yogic trance, after leaving aside the uvoidable group», goes to the abode which is the bost of all. 17. The number of the dheranas, 1s twelve hundred Gna forty-three by placing the words, mentdoned: in the in the reverse order, viz.» Indu (Moon) means one verse, © dvi means two (2) Veda moans four (4) and tri means the figures are written (a) th three, (3) In this reverse order, below: 1245. By those dharanas, a Sadhaka obtains the best fruit mentioned in the following:~ 16., Dheranas and Tarka (Logic) are equally parts of Yora. Of them logic is the better as tt eritioises the therefore efforts in this direction avoidable group. deserve appreciation. 19. If the mind of a Sadhaka is stabilised in the way which ie avoideble with a view to enjoy it, he should continue to cheok it till he obtains the place Free trom diseases and worries. 20. A dharane is that whon the mind is fully devoted to the thing, it wants to get. It is ead to be tha dest Jnana (Imowledge) full of woditation. 21. A Sadhaka, practising dharana for a moment, Te it 18 accomplished he obljaina the fruit he desires. gets ecstasy (Semadhi). 22. Whatever object a Yogin concentrates his mind He is fully absorbed duto it and es the on does not changes afterwards he loses his personal existence and ase form of the object he meditates one _ fh :145. 1 23. The Yogin who pleases the group of the feualo ttendants on Siva and who appears as it is a dead body annot be shaken from his eostatio state even by the sharp objects such as sound, scent and fooling. 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 Praneyaua for tho success in Yora. 25. Or, a Yogin, thinking tho entire enjoymonts of the universe es unnatural (Virupaka), on leaving his tody, goes to the eternal place. 26. He should do the Nyasa which haa lusture & like that of Kalenala already mentioned in the reverse | order that is from feet to forehead two times (aviyugmate). 1 27. He, having done the fiery Dharena which pains yital parts of the body, should fill his body, frou the thumb of his feet to the forehead, with the wind. 26. He, who kmows Yosa, on drawing off tho wind i trom the thumb, should carry it to the aperture of the crown of the head (Brahmarendhra) and then he should out 411 the vitel parts of the body by the followsuy wantra. 29. The word (Jiva' means ‘Sa’, ‘Adddvija’ wcans ‘xat which is again accompanied by 'Na' which denotes the head. Again two words 'Ka’ and 'Sa' succeed to the words entioned above. Thus the whole Wantra ia ay uidert~ | “3 Kn Ks" 30. 0 Devi, it ie Fala Ratri Mautra which outs ital parts of body. A man who desires ,long life ould not pronounce it. .146. 31. There 4s headache by the utteranos of the entra fifty times, On paying attention to this bolier, the conqueror of death, should take care of ite 32. Having pressed the wind which is the rora of Vindu (Sakti) and Nada (Siva) end having drawa it atonce, the Sadhaka should discharge the Kaleratri which is steying there. 33. All this is explained to you according to the Siddha Yogishvari tantra. Success in the form of Mantras oan be had from it. 34. The same wind is worshipped by the people in the forms of Mantres. 0 worshipped by the gods, this, the best Inowable 'Jneya Sadbhava' is explained to you. 35. Even to Kartikeya who is not devoteo,this Mantre, should not be spoken by me, Having filled the belly with the wind t411 it reaches the aperture of the crown of the head, 1t should bo sent back t411 it comes to the heart and yields the desire of Yorings. 57. A Yoein should continue this practice for seven days till the wind pervades the Navel. 38. 359. From that day, a Yogin can draw oven gods by dint of & its practice, A Yogin can have tho best Imowledge thet has been practised by the other Yogin There ig no need of other low Peete (Xoudra Sera First of all, there is a great Ghurni (a certain costalte movement) and then Kampa (trembling). After it, 0 De} rt a limited soul (Anu) seems as ir it is burning. eecereecsceoeseeoeseeseesesoeseeeeeoseeesesd'ADHTKARA 1. To-day I tell you the wost seurst Yous whieh lp not tola to anybody and which ie inacccgsible to the | i sinners. Please hear it. | |B. A Yori, heving left all other things aside, He should not worehip the should stabilise hig mind heres ‘e of olay, stono, metal or gous. phallus (linge) mad’ 3. He should worship th: The existence and immoveable world lie hidden. \ e spiritual Lings where the | moveable | (Lingatve) cf the external objects (vahirlinga) 4s perveded dy thie spiritual lings. having full reliance on 4. Therefore, @ Sadhaka, worship this Linga by meditation ‘this non-dualism, should on the supreme paramanu (Parana 81) | va) 0 Devesie | | i 5. The one, who has meditated on thia Linra,, can i sco it which ie staying in the heart as a wilvation, and no | one else. 6. 7. Heving fixed hig wind on that vibration, which is technically called es 'Kanpe" (rembiiug) end co ina uonth. Then mydbhave" (source), a Yosin obtains pea the linge, which hes a pure lustre end which lieu J1Yusinated the whole body with its effulgence, rises fron the heart to (vrahmexandhre)« tho aperture of the orown of the head 8, The intelligent and attentive Youin, wavtbe fixed his mind on the forehead for one wonth, can goo |! : wll the Mentres in it. 9. 10, There are all sucvessea whon this meditation 18 established there ror uix uonths. ‘Tho —148. Yogin, who without the imowledge of the (veal) Linges depends upoa the Linga (made of olay eto-), nis efforts ave welese | and he does not enjoy the fruit of the (veal) Linge. Ie is a Saive, (related to give) Ushalinga and 18 aoccapanics by the Limited self (which 4g aleo vited a Linga)e ein ees this knowledge OF tne Linga {atuan oF 5 giva) 1s eccomplished, the Yogin (1ingin) 4s absorbed into t Pipiesyali(uincestne) cd Decne free from tho Linge mae \ of the olay eto- (Linge verjita). It is no wonder, 4g he 5 embraced by this Linge (siva) becomes just Like Siva. 12. When a Yorin 4nitiated by the Linga (sive) goes out he 16 called a Lingin (a perfect sgaiva). The whole universe (puranta) ie Linge (giva)« 13. 14. 15. By the possession of this Tinga Jnana, @ Yoging are called aa Lingine or Lingite (Lit. Lingem Jaten gage 1th, timt.ds's Che che who has realised Linges sive). [il the Mentres ere perreded py this Tange (Siva) im ite two form 4.e., peaceful and @vecarwl. © if 8 Youin modi~ tates on Siva who ia in his areadful form, he cannot be seen by gods demons and won easily, he can uee everything reerlessly and becomes Free from birth and death. le. After a while in this trance, a Yogin beaomes unitied with the violent Mantra (reudra nantrovesa) and seos everything which 1s uainous like opores oF the guns. 17. He sees the imperishable end unusnifested the Saiva (related to siva) light, whioh io eallcd Bhairave. Ga seeisa it, bo aveesne: ounisoicnce within oii wonths: 18. The contentment which he gets by the sight of@ this Light cannot be Et im the other Youas witch aye artificial. Besides, he 19 Liborated frou all thel wondes® | } eo149, | 19, The Yoeas in which the aotivitios of the restraints of breath (Pranayama) predominate are artificial | and cannot compete even with the sixteenth part of thid f real Yora. i 20. Thus a Yosin, preotising this Yoga, sess divine marks. A Yogin sits silently and thinks nothing. his body burns he feels a tranbling (Prokempa). e2. If he stabilises himself in that trembling state, a light manifests in his inner being. On seoing 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, | 1. He burns all his sins and good decds. When | With a view to get all fruits, ho should meditate on this | atate. 25. The Yogin, who is trembling, should concen~ trate himself on that strongest limited self, full of ell. Thus he sees splendour coming from all sidea to his forehead.! 26. On seeing that light, e Yogin attains divine \mowledge within six months. He 1s easily successful if he does this practice for one year. 27. A Yogin, having wade his mind pervading all, has strength equal to that of Siva and goes wherever ho likes. 28. 29. 30. A Yogin haa sakti Avesa (uirioation with Sakti) in which trembling is experienced, Wnen that state is established in’a month, a Yogin secu a Light pervading his exterior and interior being. When thia150. ago 1s established, a Yogin ettains a olear and unobstruo~ | 4 mowledge which 1s connected with the senses« ‘'sarven= tyajan’ or Sarvagam means here that which is connected | th the object of the senses 51. This one tattva excluding the senses of etion (Karmendriya) and intellect (Buddni) 1s explained \ different synonyms. ge. A learned Sadhaka, having made his wind on the \ table, should continue to concentrate himself kt which is everywhere till he 1a fully identical with it. 33. Then he gets tho idea 'I am everywhere and ery thing 1s in me’ at once. A Yoginof thie idea, eving burnt all the nets of bonds, has the fruit which e desires for. 34. On being fully confident, a Yogin should réotioe this Yora by which his self ie freed from the Djects of the world and 1e absorbed into the ouprene Boing. 86. The place into whioh his self ia absorbed nd which ig a source of all Mantras should be knows of wo Kinds that ie external and internal. 36. 57. The object (Matra) chiefly obtainable - known as yiclding all eiddhis. (prayatavya), should be ving in A wise Sadhaka should check the objcot which 4e uo a dreaming mood in the state botwoon the waking aud dygen~ nen he will soe the consofousneds ing, for a moment. suroaent of which 18 twoll which is ell whole and the mea! fingers and a quarter. 38. This is thp highest principle from which tho hole universe is born, According to the S4adha Yogisvart mantra it is the body of Mantras.isl. ria, yield cea by that fo! ¢ the qhe Wentras enbre! ao from the idea aka, who fa fH ZG, 40+ A Seah es ohenged & bit g1 siddnis- 4s called Siva @ and acceptable group and who hi oidabl 5 external end anternal form, Gets whet Eicra. By meditation on it, he attains, ommisoLcues+ “41. 42. Undoubtedly Be goes divine marks. ir 1d be cord then 4% show. got the best kmowledge oF the Hpnoluded thet he hes ging that letters pesomes omnisee! nt > He, pract 4) a7. & Yogin after enjoying the He shoulda worship 4 erown of i ag. 44. 456 46+ 4 attains a high abodes desired $1ddb: 4m the with soe! nt ete. perture of the his eolf, pra) respectful): nead (Brabmarand y end mentally. ig ite bathe a to it ie ite 44 is ite tood. ‘the offers “Sprinkl ang of a Liquid substance on St img of the scented paste of the gandal woo oviation of the 31x juices to 9 lmown 8 sacrifice fore it, should -> 2 controlling his this is the which er is uttered be! wind, stays iin coe whatever let when a Sedneka, © ite ‘Tepe! 4g the flemes © ¢ tne burning substence’> jolal obletion (Homa) of the obj ould be known 6H ita dhyana (isd am! este Fhe form seorif itatdom) + he sees, hi 48. In course of this Youa, this provound edvaite Yasnne (Seorifice of Non-duelisu) which hes the lustre ‘equai ve. that of the rising sun, 18 explained. ‘The mind a ve stabilised in the upper door and the heart or in 6 tho form 18 show own of the heed. 49. 50. By fiftecn days! practic: on practising the In this preo forum found oul, & yYogin on oover~ noticed + ioe, & Yoginy jeot comes omniscient. ing nis face by & cloth, ghould fix hb: * | (Lexsye) > be ig wind on the oD- 158. 61. 52. The tattva porvedes tho whole Usdy, frou ye navel below upto the Brakua Rondra (Shikhavadhi). ‘The tattva is full of ray hen a Yogin sees the form of i | i rt (Prana Sakti eo '@ and flames and appeared »eeeee tke a very subtle ster. the upper corner of the heal the same form, which a Yoein practises, expands, 55, 54, All the Tantras sey thet the form is the ‘ e 1 month» By its practice for om ge (Samvitti) by which he nd that is still exist- a Yogin obtains special knowled Foan know all thet is not expressed @! A Yogin should not disclose this imow- jug in the minds ledge to any one. ne should explein 55. After reciting the Vedas, ze} t nave to mest untimely death. this Yona. He does no it, he gradually attains a good he dies by @ fall into a P position. 56. on knowing thus, 0 Mahadevi, © Yogin should pay attention to his well being. A disciple resoiving this Yoga by injustice goes to hell. 57. If he learns it by Justice, he does not meet ay (Siva's) word is true. A wane having not suffer any loss. untimely death. e e e e e acquired knowledge by justice doce e 58. The Yosin (who is a wise teacher of tho: ¢ e placed him (pupil) before him with his oa e e e e e e e e pupil), having 4 deprive hin of his Imowleige whioh (pupil's) form, shoul he has got by injustic 50. 60, The teacher should do tho gixfola angen a in the Bhuvanadkve, of the body of tho pupil. ne splehdour yesa, oite: wing nim a lamp, should take th lio then, after sho from the thumb of his foot to tho aperture of the orown' of153. qhe splendour should be thought to have been he teacher should meditate on sive i veiling power =| ing to 61. 62. 63. 7 arkmess and who bh se form is, just like 4 ling from the seme way oomt: him, ana on his Sati fal: fro foot pervading the external mt.of the thumb of his 4) and appearing like well as interne) body of the uP ck oollyr ium. 4on of this method, the knowledge aoquirea by him by injustice) Ir the By the applicat gf the Mantras end the Vidyas ( no good to the foolish and the wicked pupils Mgoiple is not seen and the above mentioned method is ‘in~ by the mental appli- a Guru can take them back abhisandhimatra) pplicable ye mentioned method (itt bation of the abo 64. If the pupil ts found out somehow or the other faa is harmful to the teachers neving thought of a diss of 1a break it before nim (pupil). shou! = 3S € 5 he should think of the Being full of wrath, gakti and ‘also owerea by the Surya Rupe 65. hupil as being overp ousends of sins. ds process should not be followed he men fallen from knowledge Ander the weieht of th 66. 67. 68. Th en for the sake of playe ; this i ‘tted to the Yoga until he method oan not be appod © Guru, who has degraded o the position by the sam is raised t ge mind is full of meroyy The guru who! initiation vy Pranayama anf urified him, should do his tive to his work, hei ] 69. Thus, he being atte! y nis best to have 4 | i ine crate. A punit, should 4)154. ood teacher fOF the purpose qo. A pupil should not try tO gind out the good quru who has siven the contentment » acter of the 4n the form a-Jnana, wnion 18 ry bad onar! ¢ ambrosia. qui of Siv! who knows +1. 72+ ne obedient whether nis oneracter is use should warn b g of life and property je should &° else- of Yoga nas bee o Yorins+ ena learned pupst feeds such 68 enatohini ne does not 1eave anise his bad deedsr itete on Sivee qghis method abridged form where and med ena is useful © 95. -There 18 nO renunciation of eryehioe = Cee Holding of fs no question of marriage OF non-marrisge* nes with which to Bene look of heir and getting of Rapaear the vty oF out of questions 1 acceptance of into e religious 76. There is nO renunciation ° fasts. * seaneka is 2pt aavised to enter 5 no observation oF conventions) nractioess qieia. There ¥ 776 worship and ynowledge@ of the form of sivas phallus-worsb1P + neme and Gotra of & Sadhake are not re- quired in this Tone. either enything 18 enjoined OF pronivited . 78. Even a thing pronipited should Pe known 09 a it should be done regularly © Devesie venjoines* sm 79. & Yogin should stabilise his ™ ge an object for pis meditation does: Whatever jhe chooses al ve followed striot¥e : pot matter. Jt should mind on a vattve ts not ‘touched \PY even. enjoying the Cujecteior the Morte” go. The one, who bes fixed his155. Heroota just the lotus leaf ever residing in water net get itself attached to it. mer bound up by wantves whioh 81. Aa a snake char ga not deluded. json oven while eating poison pe 4 e with the intelligent Yorine Ftake off po Similer 1s the cas “9 nevi, this Yora 1s explained. Have you to ‘ask about anything else? NTH _ADHIKARA. A NIN’ ; 1. on hearing this best method of Yoga and salut— 4 Hing the Guru of the world, Parvati, whose face is always ; pleasing, eaia. if { i t neard the bhinnayoni Malini es it is idyas with their 2. 0 Deva, ko ve achieved. I also knew the three V: w I wish to know how to achieve the Abhinna 11 me about this for the wol1-bping 3. Noy yoni Malini. Please te: 4. The Lora of the “orlds (Siva), whose Tace is ‘ike a blooming lotus-flower, asked respectfully by Parvati, said what was like neoter. 5. A wise Youin, who wishes to worship Siva by method, montioned| in the. ‘Kula’, firet of. e211, shoul rsnip 'Kulacakra’ by the way mentioned in the initietion. ( 6. Then he should do the Japa of 'Parawantra'; ‘i The Japa should inuously a hundred thousand times. cont whe speed of the Japa should neither be in a samputea forme be rapid nor slow.Sektis, continuously one 1nkh of each, should be done, He should ettentively also do the Japa of Siva (Kulesvara) / six lakh. . A-wise Sadhaka, who is attentive and reguler, by the one tenth of ‘Homa’ consisting of-the material : already presoribed for, of the Japa, attains success in hig speeoh. 9. Saktis (Kanyasa or Kanyaka Devi) bring various meterials of enjoyment to him who performs Japa in his’ own ruta! (family) and who is not fit for the difficult lebour (Sadhana). 10. A man who is capable of doing Sadhana can. vrine all Siddhis. He, following this mothod should wander like a bird which 1s deluded (udbhrantra). 11. He, on staying in a oity, town and village for tive, three and one night, should perform this Vidhi. le. If the first letter of a thing or a city is found in the group of letters written in the Kulecakra, 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. 153. The deity that ocours in the group should be known as Devata of the name or a oity and should be worshipp ~ed primarily as a Lord. 14, 15. 16. A Sadheka, having entered. into re respectfully and having followed his own direotion, should prepare a circle (Kulacakra) for his prosperity. He should stay in the oity, town or village for three months, that is, one month for each, and worship Mehesa as the aiety when the Sun rises. | \ { 117. He should continue to stay there or follow Ir he his own @irection till something supreme appears. f [has to leave that place, he should continue to remember his ow Kula or the Fula of the place, 18. He (Mentrin) should continue this process till he comes to his own place, after roaming according to the method mentioned in the Kulecakra vidhi. 19, 0 Devesi, on wandering, when he comes badk in the presoribed time limit, the heroines of the place come there. He must offer an edible oblation or it should By this method, he becomes 20. be got offered by some one else. firm-minded as well as firm oharactered. Sete eed » he 4 21. Having got a meeting place of the Yoginii This method cannot becomes successful within six months. be followed by mean persons who ere devoid of strength. 23. 24, Thia method is chiefly mentioned in Ira Ben all Fula Sestras as ‘Bringer of ell Siddhist. Sadhake 1a unablo to stay in a ofty, e town or a village he should only stay in one plece of the three and follow his own direction. By the practice of the throe years, he will have the best fruit. tf 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. 25. 26, 27, Keeping the same time-limit in view, he should mentally wander, By ‘1x months' practice a great number of Yoginis which illuminate their knowledge, manifest themselves undoubtedly in his body. By tho mani~ i festation of this number, the Yogin becomes a 'Kulin’ (perfect Saiva) in the family of Yogins.' 0 Raramesveri,= isa, fe becomes lor of Yorine and be should meditate on the ‘Hat. picht letters from 'Ye' to 268, 20. The Yogin should meditate on the group g shining end at ame time dreadful and in the middle part of which He, afterwards, of the eight words, the form of which 4 the s self?-illwminatory Kulesana is standing. an abode of Yoginis, should meditate on with a view to get a assumed a form of the flame of the group (Cakra) which hai /a lamp. s called (Pind- ‘buddha’ 30. Realisation of this state 1 estha) the other name of which is mentioned es (Lit. mown). Then, 0 Devi, a special posture of the Yorin appears at onoe. 31. The Yorin of this state has sentiments of various kinds - erotic, heroic, pathetic, sorrowful and 0 Parvati, worshipped by the Gods, Pinastha state. eneny. it is e pra~ puiaha (particularly known) state in the 32. The Yorin, who is busy in this practice for many days, gets the knowledge of the tattvas, such as, earth, water eto. 38. 54. Tt te the dest of the Pindastha, whtof is called ‘Suprabuddha’ or the Yogin should meditate on the elght-petalled wheel with words from 'Ya' to 'Ha' accompanied by a dot, ‘Ka’ to 'Bha’ accompanied by a dot. or, on twenty four petalled wheel with the words from The Yogin who practises this Yoga, gets also the sane fruits which are already mentioned - 85. A Yogin should meditate on the sixteen pettilled wheel full of sixteen vowels or full of eight Rudras, Aghora, Paremaghora oto. in the fifth face oF159. 86. Seventy-two arteries oxisting in the whsol at is lof the navel are collected in a place, therefore, called Pinda. _87. Therefore, detailedimowledge of then and their parts, which exist there in the form of a net is [to be aequired by a Yogine Therefore this knowledge [in detedlyis.tormedyag!Rindasthe, stati 3e. By one year's practice, a Yogin willingly “pecomes free from old age.. Besides, a Yogin should get “in the same form in which they ooour in the Brabus Rendhra, 39. Wise people divide the Pada State into four “kinds. The Padastha State io that when a Yogin 0 Devi, " ynows all objects of the world. : | good to the Yorin. 40. The turiya state (the fourth) should be known of fifteen kinds. The-success in the Sarvatobhadra state {the namo of which is jagrat Ma. II 26), brings all-round 41. The Yogin who haa got the vision of the tattvas which are below the Maya, becomes free from old age, death and the stage of three Guas, though the per- yasion of the Sarvotobhadra state is very, limited. 42. The Yogin, existing in Sarvatobhadra state knows the tattva below the Maya utattva and becomes thé) “Lora of then. : In the Padestha state, the Yogin should not meditate on the object which has the lustre of a uoon or a lempa. (He has to meditate on the object whfch has dhe lustre of the sun). , : |160. 43. The meditation of the Yogin who 71116 his pody with this heap of Nectar, destroys his death un- doubtedly. 44. 45. The meditation on the digo of the moon and others is incidentally said to you (Pervati). In reality,’in whatever form the Sakti (Permesveri) 46 meditated on in kinds of Pindastha and others, sho yields desired fruits, People say that the sekti is an essential form of Siva who averts all 111 omens, 46. 47. The five-petalied wheel, shining like the sun, exists between the two eyebrows and its full Kaowledge Js called ‘Rupastha’. Its knowledge s1a0 brings the seme sidshis which are foutd in the Iavara state. ° Devesi; the Rupatite state is already mentioned many time 48. 49, This pervasion of the Kula Cakra, in brief, 4s, explained collectively and separately in the sense of airrerent letters to generally get all Siddnio and parti- oularly in the three Vidyes, for tho sake of the Yogins who desire to adopt the Yogic method according to siddhayogis- veri tantra. 50, 51, 52, SS. The aifrerence of letters is now explained by keeping them in view as a commmnity (Sampradaye) A yogin should meditate on the Sakti in the form of a woman adorned by the white clothes, seated in the wheel of the. Nevel, having a lustre of crores of Moons and @ const: ne seed of ell the Sastras, which (the seed) 1s cowing ou of the mouth of the Sadhaka, appearing like a eresper and a garland made of stars, full of the shining rays and whose lustre is limitl By the practice of this form for firteen days, a Yogin radiates (speaks qut, recites) @ great number of Sastres constantly- 5 | |+ yer. 54. 55. A Yogin, by one month's and six months! | Sastras | | er'a practice, can be able to know the Brose text end meanings are lost, in his Yogic trance in wa accord respectively. In briefs | | 1 fruit which is montdoned. ere other 31adhis, such as Now, according to the ) is explained. 56. Besides, there equality with the Vidyesvera, oe of letters (the same Saket giecntsitiatd aifferen: 67. The Yogins who are desirous to enjoy fruits should meditate on the Pare Sakti in accordance with its fescending order, that'is, pera parapare and aperee i wea 58. °59. 60. The Yogin should meditate on the place where it is found etter from Kula Sakti in its own B., tne 1imvs of the Saktis. He, stabilizing his mind, the derkmess of which is removed by the shining lustre of the it, according to the method of tattvas and the » obtains the fruit arising from or he gan epply, this method 3aktis on, time limit presoribed for it the pervasion of. the ,letterss in hypnotism. 1. oR. 63. 64. Then it accomplises tho desire Be the Sadhake at once, He should meditate on the Sakti e rising sun, possessing all letters in for 4 “appearing like th it, shining like golé end from which wine is oozing, seven days in the limbs of the person whom he wishes t? The men whoa he wishes to want any other he oan bring, "pring under his own control. pring under him 1ike a servant does not By the practice of three weeks, even a fairy, urvasi whose | master. “not to speak of a human lady, feot and eyes are deluded and who is even living in a city full of wind and the fire. i 65. 66. This Sakti should be known as ‘Pindakrsti162. ‘rari? (Lit. that which attracts a thing end draws it from a long distance) as it brings a thing from tho distance of four hundred miles The meditation and the application of ‘this Sakti in its own plece, which appears like molten gold F and the lustre of which 1s just like the full moon of the Purna Magi night of the spring season, brings incomparable peace to the Yorin and others. 67. 68. O Parvati, ten days’ practice, brings great atrength. ¥or the sake of the destruction of some body, he should meditate on this Sakti eppearing like the Juioe of a gambu fruit and the spear of a thunderbolt. Yor the sake of delusion, he should meditate on it in ‘the form of the wings of a perrot. In order to destroy the limbs of somebody, it should be meditated on in the form of a Bajrenile jewel. 60. 70. For the destruction of enemies, the Yogin whould meditate on the Sakti, the touch of which is like Kelanala (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 stick appearing like « garland. For removal of anger, it should be meditated on in the form which is mentioned for bringing peece. 71. A wise Sadhaka for giving affliction to some one tapana should meditate on it in the same process whiten 4s mentioned for peece, but in this case, ite form should be like that of the sun. . For malicious (Vidvesa and dss- truction) purpose, it should be meditated in the pigeon-like and the blue jay-1like form respectively. : 7a. 73. In giving pain (utasada) to stue one.) | \ I165. it should be meditated in the blue-green, yollow, red and To create diseases in every limb,- 1b should je by white colours. be meditated on in the one colour which is of the di the same process which is mentioned for the destructive work (Merana). For the removal of the disease, it wx should be meditated in the seme method which is presoribed for peace. 74. For the removal of artificial or uatural @iseases, it should be meditated on in the same form wiien is mentioned for peace. If some one desires success in his speeoh, by its japa, he should follow the method mentioned below. 75. 76. 77. A wise (Yogin) should muke a garland of the beads of jewels, pearls and conohes or of the brads The veads of the garland should be rifty. .The of gold. measure of it should be like that of the arm of the Sadhake tg form should be like that of the bangles, He, on touch- jng it with his breast and worshipping it and the Lord of the Kula(Siva) by scents and the paste of the Sandal wood, shoulda got Sakti entered there. 78 The‘’Vijamantra should be uttered in the middle of the Para Mantra, that is, first Para, mantra should be uttered then the Vija montra and then again Para iantra. In the first letter, i.e., in 'a’ all the letters upto 'Kga' should be fixed there. 79. A Youin should meditate on'the firet ether, es pervater of all. In both kinds of letters, that is, * that ie Matrka letters end Malini letters, this method '! should be adopted. 80. The second letters, i.e., ‘at and ‘Rit accord 0) } ing to the Matrka m@ school and ‘Malini2SHR9i1q respectively | should also be pervader and should be placed Like the first i i _ } }lea. letter, ‘This method should be applied to the third, fourth.) eto. letters of the Matréka school and tho letters of the Melini Sohéol. @1. On meditating on the Sakti the lustre of which 16 like a thread, the Yogin should piece it in the midst of the beads of the garlend in order to make the thread of it successful. eg. The Yogin should circulate the garland like e wheel. Whatever he speaks in this process should be considered as japa for success in tho Mantrass at 40 eS. 64. 65, A similar sacrifice (homa), a done for the thing which is to be burnt, should be perform— od 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. © Devi, for whatever work, the Sadhaka who served the Sekti on consecrating it at night, oiroulates the thread of the garland with a good intention, 0 my darling, tho same je achieved. 86. 87, Moving of the garlend for six months ia said to be the service of tt, A yosin, being in this service for three years, achieves success in his speech, whioh fe available only with great difficulty. ‘There is no other success which 1s better than this vakataant in the world 0 Devi. Lo ah te 88. 89, 90, 91, 92,,93- All. speeghes consist of letters, which are the form of Malini, ‘Thus. this Malini should be meditated on in its letter form or « basal165. Sadheke should meditate on it, coming out of one's own body im the form of flames and then spreading and entering by ‘v9 own numerous constant flames and rays into a village, * town, @ eity, a country, the whole range of the earth Fait over the untverse ant the large croup of people Separately, on pervading them internally and externally and then again entering into his own body in the mane form: He, being fully absorbed in it, should practise this pro= cess daily. After a month all the residents of the place, attracted by his Sakti end eplendour come to him as ta a pilerimare. $4. Undoubtedly within six montha, the other Peaut {ful damgels or various forms, who reside on the early are agitated, 95. OMahadevi, vy one yoor's practice a22 sorts Sf nevikes (heroines) torn fron the woud, waters, fields end Feligious places are gradually agitated, | 96. By three years’ practice, diving ladies resid~ ing in the sky, Bratmaloka and in the midst of the whole universe become agitated. 07. 68. They all give their (ecoult) Imowleago which 1s desired and requested by the Sadhake. I¢ they do not give their knowledge the divine knowledge, already obtained by him and the line of his tantly, comes to an end, 99- 100, 101, The Sadhakas, who have obeyed the A Yorin, having attained knowledge from then 1s a real Yogin in the order of their Guru, get incomparable sauce: family of Yogins. - He, having enjoyed the dosifred fruits, foes te an eternal abote in the ont. ror the sake oF | Youin + who follow the Rule method, this Kaulika wetnoa/ ie explained in trier, :