Jnana Sankalini Tantra

Sanskrit Text, Transliteration and Translation

Tantric texts can be classified into two categories; some include ritualistic
practices and other concentrate on esoteric and metaphysical wisdom. This
book clearly belongs to the second category. Like other tantric texts this
book is also centered on a conversation between Lord Shiva and his divine
consort, Parvati, extending up to 110 verses. Lord Shiva is considered to be
the master of Tantra, Yoga, Music, Dance, and Phonetics. He shares his vast
knowledge with Parvati in response to her earnest enquiries.
Jnana Sankalini Tantra is considered the Path of Knowledge. The word
Jnana represents knowledge, but true knowledge is not easy to acquire
because it demands discipline and sincere effort. Knowledge, once
attained, needs to be maintained. The word sankalini is derived from the
root word kalana or enumeration,comprehension, or assessment, and
samkalana, which means complete or concise. Thus, Jnana Sankalini is a
complete or concise treaty on Tantra.
The text itself is unique in its approach and explanation as it is based on
internal wor-ship and meditation rather than external ritualistic practice.
Like many tantric scriptures it is extremely subtle in nature, so it requires a
sharp mind and intellect to comprehend the hidden depth of its message.

This metaphorical explanation of such a rare Sanskrit text is aimed at

accelerating the spiritual progress of sincere seekers, who wish to follow
the inward journey for spiritual evolution through contemplation and
meditation.
With the passage of time, the real meaning of Tantra was misunderstood.
From a highly evolved spiritual science Tantra was demeaned as a tool for
magical or occult power or an enhancer of sensual enjoyment. Tantra is
none of these. It is an ancient discipline that provides a vast learning, a
deep understanding of life, and a methodology to attain Self-realization.
Jnana Sankalini Tantra is a beautiful and meaningful dialogue between
Lord Shiva and his consort, Parvati. In Tantric practices, both Shiva and
Parvati are worshipped together, since the former represents consciousness
and the latter, in the form of shakti, symbolizes energy. In tantric
meditation, inner bliss can be obtained by arousing energy latent in
humankind, and uniting it with Shiva. Tantra uplifts consciousness in
order to embrace the cosmic spirit.

jnasa
jnasa1kalintantram
nasa1kalintantram
kailaikharsna4 devadeva4 jagadgurum |
p6cchati sma mahdev brhi jna4 mahevara || 1 ||

dev uvca

kuta8 s69:irbhaved deva katha4 s69:irvinayati |

brahmajna4 katha4 deva s69:isa4hravarjitam || 2 ||

vara uvca

avyaktcca bhavet s69:iravyaktcca vinayati |

avyakta4 brahma<o jna4 s69:isa4hra varjitam || 3 ||
o1krdak9art sarvstvet vidycaturdaa |
mantra - pj - tapo - dhyna4 karmkarma tathaiva ca || 4 ||
9a?a1ga4 vedcatvro mm4s nyyavistara8 |
dharmastrapur<ni et vidycaturdaa || 5 ||
tvad vidy bhavet sarv yvad jna4 na jyate |

brahmajna4 pada4 jtv sarvavidy sthir bhavet || 6 ||

vedastrapur<ni smnyaga<ik iva |
y puna8 mbhav vidy gupt kulavadhriva || 7 ||
dehasth8 sarvavidyca dehasth8 sarvadevat8 |
dehasth8 sarvatrthni guruvkyena labhyate || 8 ||
adhytmavidy hi n6<4 saukhyamok9akar bhavet |
dharma karma tath japyametat sarva4 nivartate || 9 ||
k9:hamadhye yath vahni8 pu9pe gandha8 payo'm6tam |
dehamadhye tath deva8 pu<yappavivarjita8 || 10 ||
i? bhagavat ga1g pi1gal yamun nad |
i?pi1galayormadhye su9umn ca sarasvat || 11 ||
trive<sa4gamo yatra trtharja8 sa ucyate |
tatra snna4 prakurvta sarvappai8 pramucyate || 12 ||

dev uvca

kd6 khecar mudr vidy ca mbhav puna8 |

kd6yadhytmavidy ca tanme brhi mahevara || 13 ||

vara uvca

mana8 sthira4 yasya vinvalambana4

vyu8 sthiro yasya vin nirodhanam |
d69:i8 sthir yasya vinvalokana4
s eva mudr vicarant khecar || 14 ||
blasya mrkhasya yathaiva ceta8
svapnena hno'pi karoti nidrm |
tato gata8 patho nirvalamba8
s eva vidy vicarant mbhav || 15 ||

dev uvca

devadeva jaganntha brhi me paramevara |

daranni katha4 deva bhavanti ca p6thak p6thak || 16 ||

vara uvca

trida<? ca bhaved bhakto vedbhysarata8 sad |

prak6tivdarat8 kt bauddh nytivdina8 || 17 ||
atordhva4 gmino ye v tattvaj api td68 |

sarva4 nstti crvk jalpanti vi9ayrit8 || 18 ||

um p6cchati he deva pi<?abrahm<?alak9a<am |
pacabhta4 katha4 deva gu<8 ke pacavi4ati8 || 19 ||

vara uvca

asthi m4sa4 nakha4 caiva tva1lomni ca pacamam |

p6thv pacagu< prokt brahmajnena bhsate || 20 ||
ukrao<itamajj ca mala4 mtra4 ca pacamam |
ap4 pacagu<8 prokt brahmajnena bhsate || 21 ||
nidr k9udh t69 caiva klntirlasyapacamam |
teja8 pacagu<8 prokt brahmajnena bhsate || 22 ||
dhra<a4 clana4 k9epa4 sa4koca4 prasara4 tath |
vyo8 pacagu<8 prokt brahmajnena bhsate || 23 ||
kma4 krodha4 tath moha4 lajj lobhaca pacamam |
nabha8 pacagu<8 prokt brahmajnena bhsate || 24 ||
kjjyate vyurvyorutpadyate ravi8 |
raverutpadyate toya4 toydutpadyate mah || 25 ||
mah vilyate toye toya4 vilyate ravau |
ravirvilyate vyau vyurvilyate tu khe || 26 ||

pacatattvd bhavet s69:istattvt tattva4 vlyate |

pacatattvt para4 tattva4 tattvtta4 nirajanam || 27 ||
sparana4 rasana4 caiva ghr<a4 cak9uca rotrakam |
pacendriyamida4 tattva4 mana8 sdhakamindriyam || 28 ||
brahm<?alak9a<a4 sarva4 dehamadhye vyavasthitam |
skrca vinayanti nirkro na nayati || 29 ||
nirkra4 mano yasya nirkrasamo bhavet |
tasmt sarvaprayatnena skra4 tu parityajet || 30 ||

dev uvca

dintha mayi brhi saptadhtu8 katha4 bhavet |

tm caivntartm ca paramtm katha4 bhavet || 31 ||

vara uvca

ukrao<itamajj ca medo m4sa4 ca pacamam |

asti tvak caiva saptaite arre9u vyavasthit8 || 32 ||
arra4 caivamtmnamantartm mano bhavet |
paramtm bhavecchnya4 mano yatra vilyate || 33 ||

raktadhturbhavenmt ukradhturbhavet pit |

nyadhturbhavet pr<o garbhapi<?a4 prajyate || 34 ||

dev uvca

kathamutpadyate vc katha4 vc vilyate |

vkyasya nir<aya4 brhi paya jnamudhara || 35 ||

vara uvca

avyaktjjyate pr<a8 pr<dutpadyate mana8 |

manasotpadyate vc mano vc vilyate || 36 ||

dev uvca

kasmin sthne vaset srya8 kasmin sthne vasecha |

kasmin sthne vased vyu8 kasmin sthne vasenmana8 || 37 ||

vara uvca

tlumle sthitacandro nbhimle divkara8 |

srygre vasate vyucandrgre vasate mana8 || 38 ||
srygre vasate citta4 candrgre jvita4 priye |
etadyukta4 mahdevi guruvkyena labhyate || 39 ||

dev uvca

kasmin sthne vasecchakti8 kasmin sthne vasecchiva8 |

kasmin sthne vaset klo jar kena prajyate || 40 ||

vara uvca

ptle vasate aktirbrahm<?e vasate iva8 |

antarik9e vaset klo jar tena prajyate || 41 ||

dev uvca

hra4 k1k9ate ko'sau bhujate pibate katham |

jgrat svapnasu9uptau ca ko v'sau pratibudhyati || 42 ||

vara uvca

hra4 k1k9ate pr<o bhujate'pi hutana8 |

jgratsvapnasu9uptau ca vyuca pratibudhyati || 43 ||

dev uvca

ko v karoti karm<i ko v lapyeta ptakai8 |

ko v karoti ppni ko v ppai8 pramucyate || 44 ||

iva uvca

mana8 karoti ppni mano lipyeta ptakai8 |

manaca tanman bhtv na pu<yairna ca ptakai8 || 45 ||

dev uvca

jva8 kena prakre<a ivo bhavati kasya ca |

kryasya kra<a4 brhi katha4 kica prasdanam || 46 ||

iva uvca

bhrntibaddho bhavejjvo bhrntimukta8 sadiva8 |

krya4 hi kra<a4 tvaca punarbodho vii9yate || 47 ||
mano'nyatra ivo'nyatra aktiranyatra mruta8 |
ida4 trthamida4 trtha4 bhramanti tmas jan8 || 48 ||
tmatrtha4 na jnti katha4 mok9o varnane ||
na veda4 vedamityhurvedo brahma santanam |
brahmavidyrato yastu sa vipro vedapraga8 || 49 ||
mathitv caturo vedn sarvastr<i caiva hi |
sra4 tu yogibhi8 pta4 takra4 pibanti pa<?it8 || 50 ||
ucch9:a4 sarvastr<i sarv vidy mukhe mukhe |
nocchi9:a4 brahma<o jnamavyakta4 cetanmayam || 51 ||
na tapastapa ityhurbrahmacarya4 tapottamam |
rdhvaret bhaved yastu sa devo na tu mnu9a8 || 52 ||
na dhyna4 dhynamityhurdhyna4 nyagata4 mana8 |
tasya dhynaprasdena saukhya4 mok9a4 na sa4aya8 || 53
||
na homa4 homamityhu8 samdhau tattu bhyate |
brahmgnau hyate pr<a4 homakarma taducyate || 54 ||

ppakarma bhaved bhavya4 pu<ya4 caiva pravartate |

tasmt sarvaprayatnena tdrpya4 ca tyajed budha8 || 55 ||
yvad var<a4 kula4 sarva4 tvajjna4 na jyate |
brahmajnapada4 jtv sarvavar<avivarjita8 || 56 ||

dev uvca

yattvay kathita4 jna4 nha4 jnmi a1kara |

nicaya4 brhi devea mano yatra vilyate || 57 ||

a4kara uvca

mano vkya4 tath karma t6tya4 yatra lyate |

vin svapna4 yath nidr brahmajna4 taducyate || 59 ||
ekk nisp6ha8 ntacintvivarjita8 |
blabhvastath bhvo brahmajna4 taducyate || 60 ||

lokrdha4 tu pravak9ymi yadukta4 tattvadaribhi8 |

sarvacintparitygo nicinto yoga ucyate || 61 ||
nimi9a4 nimi9rddha4 v samdhimadhigacchati |

atajanmrjita4 ppa4 tatk9a<deva nayati || 62 ||

dev uvca

kasya nma bhavecchakti8 kasya nma bhavecchiva8 |

etanme brhi bho deva pacjjna4 prakaya || 63 ||

vara uvca

calaccitte vasecchakti8 sthiracitte vasecchiva8 |

sthiracitto bhaveddevi sa dehastho'pi sidhyati || 64 ||

dev uvca

kasmin sthne tridh akti8 9a:cakra4 ca tathaiva ca |

ekavi4atibrahm<?a4 saptaptlameva ca || 65 ||

vara uvca

rdhvaaktirbhavet ka<:ha8 adhaaktirbhavet guda8 |

madhyaaktirbhavennbhi8 aktyatta4 nirajanam || 66 ||

dhra4 guhyacakra4 tu svdhi9:hna4 ca li1gakam |
cakrabheda4 maykhyta4 cakrtta4 namo nama8 || 67 ||
kyordhva4 ca brahmaloka8 svdha8 ptlameva ca |
rdhvamlamadha8kha4 v6k9kra4 kalevaram || 68 ||

dev uvca

iva a4kara na brhi me paramevara |

daavyu8 katha4 deva daadvr<i caiva hi || 69 ||

vara uvca

h6di pr<a8 sthito vyurapno gudasa4sthita8 |

samno nbhidee tu udna8 ka<:hamrita8 || 70 ||
vyna8 sarvagato dehe sarvgtre9u sa4sthita8 |
nga rdhvagato vyu8 krmastrthni sa4sthita8 || 71 ||
k6kara8 k9obhite caiva devadatto'pi j6mbha<e |
dhanajayo ndagho9e nivieccaiva myati || 72 ||
e9a vyurnirlambo yogin4 yogasammata8 |

navadvra4 ca prtyak9a4 daama4 mana ucyate || 73 ||

dev uvca

n?bheda4 ca me brhi sarvagtre9u sa4sthitam |

akti8 ku<?alin caiva prast daan?ik || 74 ||

vara uvca

i? ca pi1gal caiva su9umn cordhvagmin |

gndhr hastijihv ca prasav gamanyat || 75 ||
alambus ya caiva dak9i<1ge ca sa4sthit8 |
kulaca a1khin caiva vm1ge ca vyavasthit8 || 76 ||
etsu daan?9u nnn?prastik |
dvisaptatisahasr<i arre n?ik8 sm6t8 || 77 ||
et yo vindate yog sa yog yogalak9a<a8 |
jnan? bhaveddev yogin4 siddhidyin || 78 ||

dev uvca

bhtantha mahdeva brhi me paramevara |

trayo dev katha4 deva trayo bhvstrayo gu<8 || 79 ||

vara uvca

rajobhvasthito brahm sattvabhvasthito hari8 |

krodhabhvasthito rudrastrayo devstrayo gu<8 || 80 ||
ekamrtistrayo dev brahmavi9<umahevar8 |
nnbhva4 mano yasya tasya muktirna jyate || 81 ||
vryarp bhaved brahm vyurpa8 sthito hari8 |
manorpa8 sthito rudrastrayo devstrayo gu<8 || 82 ||
daybhvasthito brahm uddhabhvasthito hari8 |
agnibhvasthito rudrastrayo devstrayo gu<8 || 83 ||
eka4 bhta4 para4 brahma jagat sarva4 carcaram |
nnbhva4 mano yasya tasya muktirna jyate || 84 ||
aha4 s69:iraha4 klo'pyaha4 brahm'pyaha4 hari8 |
aha4 rudro'pyaha4 nyamaha4 vyp nirajanam || 85 ||
aha4 sarvtmako devi ni9kmo gaganopama8 |
svabhvanirmala4 svnta4 sa evha4 na sa4aya8 || 86 ||
jitendriyo bhavecchro brahmacr supa<?ita8 |

satyavd bhaved bhakto dt dhro hiterata8 || 87 ||

brahmacarya4 tapomla4 dharmaml day sm6t |
tasmt sarvaprayatnena daydharma4 samrayet || 88 ||

dev uvca

yogevara jaganntha umy8 pr<avallabha |

vedasandhy tapo dhyna4 homakarma kula4 katham || 89 ||

vara uvca

avamedhasahasr<i vjapeyaatni ca |
brahmajnasama4 pu<ya4 kal4 nrhati 9o?am || 90 ||
sarvad sarvatrthe9u yat phala4 labhate uci8 |
brahmajnasama4 pu<ya4 kal4 nrhati 9o?am || 91 ||
na mitra4 na ca putrca na pit na ca bndhav8 |
na svm ca gurostulya4 yadd69:a4 parama4 padam || 92 ||
na ca vidygurostulya4 na trtha4 na ca devat8 |
gurostulya4 na vai ko'pi yadd69:a4 parama4 padam || 93 ||
ekamapyak9ara4 yastu guru8 i9ye nivedayet |

p6thivy4 nsti taddravya4 yaddattv cn6< bhavet || 94 ||

yasya kasya na dtavya4 brahmajna4 sugopitam |
yasya kasypi bhaktasya sadgurustasya dyate || 95 ||
mantra4 pj4 tapo dhyna4 homa4 japya4 balikriym |
sa4nysa4 sarvakarm<i laukikni tyajed budha8 || 96 ||
sa4sargd bahavo do9 ni8sa1gd bahavo gu<8 |
tasmt sarvaprayatnena yati8 sa1ga4 parityajet || 97 ||
akra8 sttviko jeya ukro rjasa8 sm6ta8 |
makrastmasa8 proktastribhi8 prak6tirucyate || 98 ||
ak9ar prak6ti8 prokt rak9ara8 svayamvara8 |
varnnirgat s hi prak6tirgu<abandhan || 99 ||
s my plin akti8 s69:isa4hrakri< |
avidy mohin y s abdarp yaasvin || 100 ||
akracaiva 6gveda ukro yajurucyate |
makra8 smavedastu tri9u yukto'pyatharva<a8 || 101 ||
o1krastu pluto jeyastrinda iti sa4jita8 |
akrastvatha bhrloka ukro bhuva ucyate || 102 ||
savyajano makrastu svarlokastu vidhyate |
ak9araistribhiretaica bhavedtm vyavasthita8 || 103 ||
akra8 p6thiv jey ptavar<ena sa4yuta8 |

antark9a4 ukrastu vidyudvar<a ihocyate || 104 ||

makra8 svariti jeya8 uklavar<ena sa4yuta8 |
dhruvamekk9ara4 brahma o4 ityeva4 vyavasthitam || 105 ||
sthirsano bhavennitya4 cintnidrvivarjita8 |
su sa jyate yog nnyath ivabh9itam || 106 ||
ya ida4 pa:hate nitya4 6<oti ca dine dine |
sarvappaviuddhtm ivaloka4 sa gacchati || 107 ||

dev uvca

sthlasya lak9a<a4 brhi katha4 mano vilyate |

paramrtha4 ca nirv<a4 sthlask9masya lak9a<am || 108 ||

iva uvca

yena jnena he devi vidyate na ca kilbi9 |

p6thivypastath tejo vyurkameva ca |
sthlarp sthito'ya4 ca sk9maca anyath sthita8 || 109 ||

iti jnasa1kalintantra4 samptam ||

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Rx ZG RVxKN RPGmKw Rx ZG LYN `GNRS j |

^ NY || 44 ||
Rx ZG RVxKN `G`GKH Rx ZG `G` Sj P

KTZ hZGi

PHj RVxKN `G`GKH PHx KLYN `GNRS j |

^ HS m i `GNRS j || 45 ||
PH} NHG lfG H `p

XYZM hZGi

[MZj RY H RGVYw KTZx lZKN R i |

Q 46 ||
RGpm RGVwW fKd RnW KR IGXHP ||

KTZ hZGi

^ j IXGKTZj |
GKx lZYMZx GKPu
^
RGp Kd RGVwW `Hx
KZKTNY || 47 ||
PHx' KTZx' TKuV PG_Nj |
XW NMn mKPXW NMn PK NGPIG [HGj || 48 ||
NMn H [GHGKN RnW Pxzx ZVGHHY ||
Q
H ZYXW ZYXKPGZXx q IHGNHP |
qKZ|GVNx p ^ I KZx ZYX`GV\j || 49 ||
Q TGGKw i SZ Kd |
PKnG iNV^ x ZYXGH IZm
IGVW N ^ pxK\Klj `MNW NW K`K `KNGj || 50 ||
^ Y PU
^ Y|
hbMkW IZmTGGKw IZGm KZ|G PU
Q 51 ||
HxKbkW qwx FGHPtuW iYNHGPpP ||
Q
H N`` Gmqip N`xPP |
^ || 52 ||
Y G lZYX Q p ^ I XYZx H N ^ PGHj
mVN
H ~GHW ~GHKPG~GmH W Tf\NW PHj |
N ~GHIGXYH IW PxzW H IWTpj || 53 ||
H dxPW dxPKPGj IPG N ^ lfpNY |
qG pNY GwW dxPRPm NNY || 54 ||
^ i SZ ZNmN Y |
`G`RPm lZYX Q ltW `pW

Q pYH NGfW i [YX Q ^ j || 55 ||

NcGN IZm
pGZX Q Zw R^LW IZ NGZGHW H [GpNY |
qFGH`XW FGG IZmZwmKZZK[mNj || 56 ||

XYZM hZGi

ppG RKnNW FGHW HGdW [GHGKP TJV |

Y PHx p KZLMpNY || 57 ||
KH}pW fKd XYZT

TWRV hZGi

PHx ZGW NnG RPm NaNMpW p LMpNY |

KZHG W pnG KHG qFGHW NNY || 59 ||
RGRM KHadj TGK}GKZZK[mNj |
GLlGZnG lGZx qFGHW NNY || 60 ||

xRG N ^ ZGKP puW NXKTmKlj |

IZmKiG`KVG\x KHK}x px\ hNY || 61 ||
KHKPW KHKPG ZG IPGKPK\bKN |
TN[GK[mN W `G`W NwGXYZ HpKN || 62 ||

XYZM hZGi

R HGP lZYbKuj R HGP lZYKbZj |

NY fKd lx XYZ `}GGHW RGTp || 63 ||

rgV hZGi

iLKvY ZIYbKuj KVKiY ZIYKbZj |

KVKix lZYKY Z I XYdx'K` KI~KN || 64 ||

XYZM hZGi
Q
RKcH GHY
KG TKuj W i Nn SZ i |
RKZWTKNqGW I`GNGLPYZ i || 65 ||

rgV hZGi
Q
Q Xj
^ |
mTKulmZNY Rj
sTKulmZNY \
Q 66 ||
Y GKlj TNMNW KHVHP ||
P~TKulmZ

Q
^
GVW \iW
N ^ GKGHW i KLRP |
ilYXW PpGGNW iGNMNW HPx HPj || 67 ||
RGpx i qLxRj Gj `GNGLPYZ i |
Q 68 ||
f PjTGUW ZazGRGVW RLYZVP ||
mPL

XYZM hZGi

KTZ TWRV rTGH fKd PY `VPYgV |

XTZGpj^ RnW XYZ XTGVGKw i SZ Kd || 69 ||

rgV hZGi

^ KNj |
KX Gwj KNx ZGpV^ `GHx \XIW
IPGHx HGKlXYT Y N ^ hXGHj RPGKNj || 70 ||
tGHj IZm\Nx XYdY IZGm\GY ^ IWKNj |
HG\ m\Nx ZGpj^ Rf PmMnGmKH IWKNj || 71 ||
Ra RVj zxKlNY i SZ XYZXx'K` [awY |
Hpx HGXxY KHKZTYv SZ TGKN || 72 ||
 ZGpK^ H mVGLx pxK\HGW px\INj |
HZGVW i GzW XTPW PH hNY || 73 ||

XYZM hZGi
Q
HGMlYXW i PY fKd IZm\GY ^ IWKNP |
TKuj R^KLHM i SZ IfNG XTHGKRG || 74 ||

rgV hZGi

^ ixm\GKPHM |
G i K`LG i SZ I^ G
\GGVM dKK[G i IZG \PHGpNG || 75 ||
^ pTG i SZ XKzwGY i IWKNGj |
sLIG
R^L} TKHM i SZ ZGPGY i tZKNGj || 76 ||
NGI ^ XTHGM ^ HGHGHGMIfKNRG |
KIKNIdGKw TVMVY HGKRGj caNGj || 77 ||
NG px KZNY px\M I px\M px\Lzwj |
FGHHGM lZYZY M pxK\HGW KIKXGKpHM || 78 ||

XYZM hZGi

lfNHGn PdGXYZ fKd PY `VPYgV |

^ || 79 ||
px XYZG RnW XYZ px lGZGpx \wGj

rgV hZGi

V[xlGZKNx qG IlGZKNx dKVj |

^ || 80 ||
xlGZKNx _px XYZGpx \wGj
RPfKNmpx XYZG qKZP^ dYgVGj |
HGHGlGZW PHx p N PK^ uH m [GpNY || 81 ||
^ `j KNx dKVj |
ZMpm`M lZYX Q qG ZGp
^ || 82 ||
PHx`j KNx _px XYZGpx \wGj
^ lGZKNx dKVj |
XpGlGZKNx qG T
^ || 83 ||
sKlGZKNx _px XYZGpx \wGj
Q iVGiVP |
Q
RW lfN W `VW q [\N IZ
HGHGlGZW PHx p N PK^ uH m [GpNY || 84 ||
sdW IaKkVdW RGLx'dW qG'dW dKVj |
Q 85 ||
sdW _x'dW TfPdW tG`M KHVHP ||
sdW IZGmRx XYKZ KHGPx \\Hx`Pj |
lGZKHPmLW GW I ZGdW H IWTpj || 86 ||
^
K[NYKpx lZYVx qiGVM I`KNj
|
IZGXM lZYX Q lux XGNG MVx KdNYVNj || 87 ||

f G XpG caNG |
qip N`xPfLW PmPL
Q pYH XpGP IPGpYN ||
Q 88 ||
NcGN IZm

XYZM hZGi

px\YgV [\Gn hPGpGj GwZl |

Q 89 ||
ZYXIG N`x ~GHW dxPRPm R^LW RnP ||

rgV hZGi

sgPYIdGKw ZG[`YpTNGKH i |
Q 90 ||
^ RLGW HGdmKN xTMP ||
qFGHIPW `pW
Q
IZmXG IZmNMn ^ pN LW
LlNY TK^ ij |
Q 91 ||
^ RLGW HGdmKN xTMP ||
qFGHIPW `pW
^
H KPW H i `G}
H K`NG H i GZGj |
Q 92 ||
^ W pkW `VPW `XP ||
H GPM i \V^ x
^
^ W H NMn H i XYZNGj |
H i KZ|G\Vx

Q 93 ||
^
^ W H ZS Rx'K` pkW `VPW `XP ||
\Vx

Q
^ KTY KHZYXpYN |
RPzVW p ^ \_j
Q 94 ||
`aKntGW HGK NtW pG iGHawM lZYN ||

Q
^
p R H XGNtW qFGHW I\xK`NP
|
p RGK` lu I]_
XMpNY || 95 ||
^
Q
POW `f[GW N`x ~GHW dxPW [W KLKpGP |
IWGIW IZmRPGmKw LKRRGKH [YX Q ^ j || 96 ||
^ |
IWI\GmX Q dZx XxG KHjIGX Q dZx \wGj
Q pYH pKNj IW `KV[YN ||
Q 97 ||
NcGN IZm
sRGVj IGKRx FYp hRGVx VG[Ij caNj |
PRGVGPIj xuKKlj Ra KN_NY || 98 ||
szVG Ra KNj xuG VzVj pPMgVj |
m^ HG || 99 ||
rgVGK\mNG IG Kd Ra KN\w
IG PGpG `GKLHM TKuj IaKkIWdGVRGKVwM |
sKZ|G PxKdHM pG IG T`G pTKHM || 100 ||
^
sRGV} SZ ZYX hRGVx p[_NY
|
^ x'nZmwj || 101 ||
PRGVj IGPZYX ^ K ^ pu
yJGV ^ ^Nx FYpKHGX KN IWKFNj |
sRGV{n lfLR hRGVx lZ^ hNY || 102 ||
ItHx PRGV ^ LR ^ KZMpNY |
szVSKKlVYN S} lZYXGG tZKNj || 103 ||
sRGVj `aKnZM FYpG `MNZwH IWpN^ j |
sVMzW hRGV ^ KZ|^ wm dxNY || 104 ||

^ ZwH IWpN^ j |
PRGVj KVKN FYpj T
Q 105 ||
Z^ PYRGzVW q y W YZ W tZKNP ||
KVGIHx lZYKW KiGKHGKZZK[mNj |
Q 106 ||
I ^ I [GpNY px\M HGnG KTZlGKNP ||
p XW `NY KHW wxKN i KXHY KXHY |
IZm`G`KZT^ GG KTZLxRW I \bKN || 107 ||

XYZM hZGi

fL LzwW fKd RnW PHx KZLMpNY |

Q 108 ||
`VPGn i KHZGmw W fLIf LzwP ||

KTZ hZGi

pYH FGHYH dY XYKZ KZ|NY H i KRKM |

`aKntG`nG NY[x ZGpV^ GRGTPYZ i |
fL`M KNx'pW i If} snG KNj || 109 ||

Q
KN FGHIJKLHMNOW IPGP ||

Translation by Mike Magee

I remember again and again the dark primaeval Devi swayed with passion,
Her beauteous face heated and moist with the sweat of amorous play,
Bearing a necklace of Gunja berries, and clad with leaves - Bhuvaneshvari
Stotra, quoted in Avalon's Hymns to the Goddess
Hindu tantras are discourses between Shiva and Shakti, the male and
female aspects of divinity whose play creates the entire universe. The

Jnanasankalini Tantra is a brief work of 107 shlokas (verses) which outlines

the dynamics of this interplay.
Of particular importance in this short work is the emphasis placed on the
syllable Om, made up of the three Sanskrit letters a+u+m. These represent
Shiva, Shakti and their union and can also be represented by the three
gunas or qualities well known as rajas, tamas and sattvas.
Other important elements of the tantrik cosmology are outlined here,
including the correspondence between the macrocosm and the microcosm,
the five elements of earth, air, fire, water and space, and the essential
similarity between the individual spirit, the Atma, and the universal spirit,
the Paramatma.
The emphasis here is on Jnana, or pure knowledge. Although the spirit is
one and all- pervading, it manifests through a variety of elements (tattvas).

Through ignorance, an individual soul (jiva), may take each or any of these
elements to be himself or herself.
The work here translated is, then, a brief summary of the essential elements
of the Hindu tantrik tradition. There is no indication in the contents of this
book when it was written, but it cannot be very old.
......
Mahadevi questioned Maheshvara, the Deva of all devas, the World Guru,
sitting on the peak of Mount Kailasha: Speak to me of knowledge! (1)
Devi said - Deva! what is creation and how is creation destroyed? What is
the Brahma Jnana beyond creation and destruction? (2)
Ishvara answered - Creation comes from that beyond words (avyakta) and
returns to that beyond words at (the time of) destruction. Brahma Jnana is
the avyakta, beyond creation and destruction. (3)
From the syllable Om comes everything, the fourteen vidyas, mantra, puja,
dhyana, action and non-action. (4)
The four vedas, the six limbs of veda, mimamsa, nyaya, dharma shastra
and puranas are the fourteen Vidyas. (5)
For as long as these Vidyas are known, (true) knowledge is not. On
knowing Brahma Jnana one is strong in all other knowledge. (6)

The vedas and the puranas are like common whores but the Shambhavi
Vidya is concealed like a Kula Shakti. (7)
All knowledge is in the body, all devatas are in the body, all sacred bathing
spots are in the body, known through the words of a guru. (8)
Self-knowledge is the cause of happiness and liberation for a man, not
dharma, not karma and not the reciting of mantra. (9)
Just as there is potential for fire in wood, as there is scent in flower and
nectar in water, so in the centre of the human frame is Deva, devoid of
good or bad. (10)
The Ida is the Ganges and the Pingala is the Yamuna. In the centre of the
Ida and the Pingala is the Sushumna, the Sarasvati. (11)
The union of the three is known as the king of bathing places. Whosoever
bathes there is released from all badness. (12)
Devi said-Maheshvara, what is Khecari Mudra? What is Shambhavi Vidya?
What is knowledge of the self? Tell me of that! (13)
Ishvara said-A steady mind without external support, steady breath
without restraint, steady seeing without looking, that resembles Khecari
Mudra. (14)

Like a child or a fool's mind drifts in sleep and dream, even without
actually being asleep, so a man who wanders similarly without support
knows Shambhavi Vidya (15)
Devi said-Devadeva, Natha of the Cosmos, Parameshvara, tell me the
differences between the different darshanas, each separately. (16)
Ishvara said-The tridandins are devoted to practice of the vedas. The
Shaktas worship Prakriti, the Buddhists follow the void. (Shunya). (17)
The Carvakas, although knowing the tattvas, are atheistic prattlers,
denying the existence of the source of all. (18)
Uma said, Lord! Speak of the characteristics of the microcosm! Talk of the
five elements and the twenty-five qualities. (19)
Ishvara said-The five qualities of earth (Prithvi) according to Brahma Jnana
are bone, flesh, nails, skin and hair. (20)
Knowers of Brahma Jnana say that semen, blood, marrow, urine and faeces
are the five gunas of water. (21)
The knowers of Brahma Jnana say sleep, hunger, thirst, fatigue and
idleness are the five qualities of fire. (22)
According to Brahma Jnana, holding, shaking, throwing, expanding and
contracting are the five qualities of air. (23)

The knowers of Brahma Jnana say desire, anger, delusion, shame and greed
are the five qualities of space. (24)
Air comes from space, fire comes from air, water comes from fire, and earth
comes from water. (25)
Earth dissolves into water, water dissolves in fire, fire dissolves in air and
air dissolves in space. (26)
Creation comes from the five tattvas and is dissolved into them. Greater
than the five tattvas is that which is above them, without stain. (27)
The organs of touch, taste, smell, sight and hearing are the five tattvas of
the senses. Mind (manas) is the tattva that gives birth to them. (28)
The entire macrocosm is situated in the centre of the body. That with form
is destroyed while that without form is indestructible. (29)
Whosever's mind is fixed on the formless becomes one with the formless.
Therefore, by every means, reject that with form. (30)
Devi said-Adinatha, tell me of the seven dhatus. What are they? What is
Atma? What is the inner Atma (Antaratma)? What is the Supreme Atma
(Paramatma)? (31)
Ishvara said-Semen, blood, marrow, fat, flesh, bones and skin are the seven
(dhatus) in the body. (32)

The body is Atma. Mind is the Antaratma and Paramatma is the Shunya
(void) where the mind dissolves. (33)
Blood is the mother dhatu and semen is the father dhatu. The Shunya
dhatu produced from vital breath is the foetus. (34)
Devi said-Tell me of the nature of speech. How is it produced and how is it
dissolved? (35)
Ishvara said-Vital breath comes from the Avyakta, mind arises from vital
breath. Speech comes from mind and is dissolved into mind. (36)
Devi said-Where does the sun dwell? Where does the moon dwell? Where
does vital breath dwell? Where does mind dwell? (37)
Ishvara said-The moon is at the root of the palate. The sun is at the root of
the navel. Vital breath is above the sun and mind is below the moon. (38)
The Cit is above the sun and the jiva is above the moon. Mahadevi, this is
to be learned from the mouth of a guru. (39)
Devi said-Where is Shakti? Where is Shiva? Where is Time? What causes
ageing? (40)
Ishvara said-Shakti is within (Patala). Shiva is without. Time is in space
and causes ageing. (41)

Devi said-What wants to eat? What wants to drink? What stays awake in
waking, dream and deep sleep? (42)
Shiva said-Vital breath wants food. Food is consumed by fire. Vital breath
is awake during waking, dream and deep sleep. (43)
Devi said-What causes karma? What causes bad deeds. Who does bad
deeds? How is one liberated from bad deeds? (44)
Shiva said-The mind does bad deeds. The mind is stained by bad deeds.
That mind, having become itself, does neither good nor bad. (45)
Devi said-How does an embodied soul (jiva) become Shiva? What is cause
and effect? Speak to me, of your grace! (46)
Ishvara said-Bound by delusion jiva, freed from delusion Sadashiva. You
are cause and effect. Enlightenment is different from you. (47)
Folk subject to tamasa wander to this sacred place and that sacred place,
thinking that Shiva is here, Shakti is elsewhere, mind is somewhere else
and vital breath is somewhere else again. (48)
O Beauteous One, they do not realise the sacred place within the body.
How then, can they be liberated? (49)
Veda is not the vedas, the eternal Brahma is veda. Whosoever knows the
Brahma Vidya is a brahmin, skilled in the vedas.(50)

After churning the four Vedas and all the scriptures, the yogis have
extracted their essence, leaving pandits to drink the butter milk which
remains. (51)
All the scriptures are like dirty leavings with everyone speaking of
knowledge. The Brahma Knowledge beyond words is not dirty leavings.
(52)
The path of Brahma is the ultimate tapas and not ordinary tapas.
Whosoever knows the upper semen, he is a deva. (53)
Meditation is not meditation unless the mind is united with Shunya. He
who does so becomes happy and liberated, no doubt. (54)
Sacrifice (homa) is not homa unless it is samadhi, in which the vital breaths
are sacrificed in the fire of Brahma. That is the true sacrifice. (55)
Good and evil acts give rise to good and evil consequences. Therefore, by
every means, a wise man rejects them. (56)
For as long as ignorance prevails, so long does caste and family matter.
After knowing Brahma Jnana, one is free from all distinctions of caste. (57)
Devi said-Shankara, I do not understand this knowledge you have spoken
of. Devesha, remove my doubts! Tell me how the mind is dissolved. (58)

Shankara said-It is said that Brahma Jnana is like dreamless sleep in which
is dissolved mind, speech and actions. (59)
Brahma Jnana, it is said, is a state of one-pointedness, without anxieties,
peaceful, free of delusion and bestowing a child-like nature. (60)
In the next line I will declare that spoken by the knowers of the truth. Yoga
is the the rejection of all thoughts and concerns. (61)
One who reaches samadhi for a split second or even half a split second
destroys the evil of a hundred births instantly. (62)
Devi said-Deva, what is Shakti and what is Shiva. Tell me about this!
Reveal the nature of Jnana! (63)
Shakti dwells in the moving mind and Siva dwells in the steady mind. He
who is established in the steady mind becomes accomplished while living
in the body. (64)
Devi said-Where are the three Shaktis? Where are the six cakras? Where are
the twenty one macrocosms? Where are the seven underworlds? (65)
Ishvara said-The upper Shakti is in the throat, the lower Shakti is in the
anus. The middle Shakti is in the navel and the Shakti above these is
without description. (66)

The adhara cakra is in the anus, the Svadhishhana is near the penis. I
have spoken previously of the distinctions of the cakras. Hail to that above
the cakras! (67)
The top half of the body is called Brahmaloka, below that is Patalaloka. The
body resembles a tree with the roots at the top and the branches below. (68)
Devi said-Parameshvara, Shiva, Shankara, Ishana. Speak to me! What are
the ten vital breaths and what the ten doors? (69)
Ishvara said-Prana is in the heart, apana is in the anus, samana is in the
navel region and udana is situated in the throat. (70)
Vyana is spread throughout the body, Naga moves upward, Kurma is
situated in the tirthas. (71)
Krikara is in crying, Devadatta is in yawning, Dhananjaya is in singing and
roaring. (72)
According to the yogis, these vital breaths have no support. The nine doors
are clear and the tenth door is the mind, it is said. (73)
Devi said-Speak to me of the characteristics of the nadis spread throughout
the body. Tell me of the ten nadis arising from Kundalini Shakti. (74)
Ishvara said-Ida, Pingala and Sushumna go upwards. Gandhari, Hastijihva
and Prasava move below. (75)

Alambusha and Yasha are situated to the right. Kuhu and Shankhini are
situated to the left. (76)
Various nadis, amounting to seventy two thousand, arise from these ten
and exist in the body, it is said. (77)
Only a yogi with knowledge of the nadis is a true yogi. Devi, nadi
knowledge gives siddhi for yogis. (78)
Devi said-Bhutanatha, Mahadeva, Parameshvara, speak to me! What are
the three devas? What are the three bhavas? What are the three gunas? (79)
Ishvara said-The Rajobhava is Brahma. The Sattvabhava is Hari, The
Krodhabhava is Rudra. These three devas are the gunas. (80)
These three devas, Brahma-Vishnu-Maheshvara, are one. Whosoever
thinks of them as different in nature is never liberated. (81)
Brahma is like semen, Hari is like vital breath and Rudra is like mind. The
three devas are the gunas. (82)
Brahma is compassionate, Hari is pure and Rudra is fiery. The three devas
are the gunas. (83)
With one meaning, they are the same thing, supreme Brahma, the cosmos,
all which moves and does not move. Whosoever thinks of them as different
in nature is never liberated. (84)

I am creation. I am time. I am Brahma. I am Hari. I am Rudra. I am Shunya.

I am everywhere. I am without distinction. (85)
I am the soul of all, o Devi. I am free from desire, I am space. I am my pure
own nature, without stain, there is no doubt of it. (86)
He who has controlled his senses and courageous is a Brahmacari and a
true pandit, speaking truth, devoted, generous, steady of mind. (87)
The path of Brahma is the root of tapas. Compassion is the root of duty.
Therefore, by every means, rest in the path of compassionate duty. (88)
Devi said-Yogeshvara, Jagannatha dear to Uma as life itself, speak of veda,
twilight worship, tapas, meditation, and sacrifice. (89)
Isvara said-One thousand ashvamedha and one hundred vajapeya
sacrifices are not equal to even a sixteenth fraction of the greatness of
Brahma Jnana. (90)
Travelling to the sacred tirthas and bathing there does not amount to a
sixteenth fraction of the greatness of Brahma Jnana. (91)
No friend, no son, no father and no relatives can ever equal the guru, the
revealer of the supreme thing. (92)
Learning, tirthas, and gods and goddesses (devatas) can never equal the
guru, the revealer of the supreme thing. (93)

A disciple who has received a single syllable (of a mantra) from a guru can
never find anything in the world to repay that debt. (94)
The Brahma Jnana is secret knowledge and should not be revealed to
anyone but a devoted soul. (95)
The wise should reject mantra, puja, tapas, dhyana, homa, japa, animal
sacrifice, nyasa, and all acts. (96)
Associating with others has many defects, not associating with others has
many qualities. Therefore, by every effort, the wise should reject the
company of others. (97)
The letter a is sattvik, the letter u is rajasik and the letter m is tamasik, these
three are Prakriti itself. (98)
The indestructible is Prakriti, Ishvara is Prakriti and is itsef indestructible.
From Ishvara came Prakriti which is triple in nature. (99)
Prakriti is Shakti, the Maya, the cause of creation and destruction, the
Avidya, the Mohini, whose form is sound. (100)
A is the Rigveda, the letter u is the Yajurveda and the letter m is the
Samaveda. (101)

The Om should be known as the three nadas. The letter a is Bhuloka, the
letter u is Bhuva and the letter m is Svarloka, it is said. In these three letters
the Atma manifests. (102-103)
The letter A is earth and yellow in colour, the letter u is like lightning and
space, and the letter m is white and heavenly. For sure the single Om
pervades everything and is Brahma itself. (104-105)
Those seated in a steady position, who meditate daily and are free of
worries and imaginings, are yogis and not otherwise, Shiva said. (106)
Whoever hears this or reads this every day becomes pure and free of all
problems and resides in the Shiva heaven. (107)