The
Gandharva Tantra
Gandharva Tantra is an important work of the school of Shri Vidya and follows
Vamakeshvari Tantra in having a left slant. Parts of this work are translated
into English elsewhere on this site. This introduction to the Sanskrit text was
written by M.S.Kaul in 1944 and is out of copyright. The abstract is of such
curiosity to students and devotees Shri Vidya that it's properly value
reproducing here. To preserve mantras and the like, I have used the iTrans
format for transcription. (MM)
Summary of Gandharva Tantra
Unlike the Agamas, the Gandharva Tantra begins with the 2 stanzas, certainly one
of salutation to the Elephant-god and the other of benediction invoking the
protection of the Goddess Kundalini. This truth in itself reveals that the
Tantra have to be roughly modern. The custom regarding the appearance of the
Tantra is that the rival sage Vishvamitra, being envious of the prophetic powers
of Vasishtha, performs a difficult penance. Failing even thereby to acquire
equality with Vasishtha he goes to the North and implores the assistance of
Dattatreya who consoles him and divulges the Gandharva Tantra which he has heard
from Nandikeshvara. The tantra is within the form of a dialogue between Shiva
and Parvati.
1st Chapter
It begins with the query from Parvati about Brahman, Yoga and the Body. Shiva
defines the Brahman only. Thereupon Parvati thereupon enquires after some such
secret lore as will allow the humanity to get launch from the bondage of actions
whereas having fun with the blessings of the earthly life. Shiva says that the
Tantric lore is triune in nature as Tamasik, Rajasik, and Sattvik leading
respectively to hell, heaven and emancipation. He advises that care must be
taken to reject the primary and informs that the subject material of the Tantra
is already revealed by Him to Krishna the son of Devaki and to Nandikeshvara.
The former associated it to Brahma and the latter to Pushpadanta and thru him to
Gandharvas. The sages obtained it from Brahma and Indra from Angiras and the
king of the demons from Sukra. The consequence was that everybody became
piously-minded together with even Namuchi and different demons and the eternal
foes of the latter, i.e. Indra and other gods lost their excessive positions.
Brahma, pitying them went to Shiva and associated the grievances of the Gods.
Shiva, consequently revealed roughly the materialistic Shastras to deceive the
demons. Amongst these are mentioned the Pashupata-Saiva, the Vaisheshika, the
Nyaya, the Samkhya, the Charvakas, and the Bauddha. All the mantras additionally
had been polluted because it had been with numerous defilements and the Tantras
interpolated with uncertain passages.
2nd Chapter
In this Parvati requests Shiva to take away the doubts referred to within the
first Patala relating to the Shakti lore. Shiva accedes to the request and
relates the significance of the worship of Shakti as Turiya. She
(Tripurasundari) is called Turiya (the fourth ) in-as-much as Kameshvari is the
first. Bhagamalini the second and Vajreshvari the third. After this Shiva
reveals the Mantra referred to as Panchadasi Vidya. The same is of three parts.
The primary known as Vagbhava, because it imparts mystery over all forms of
speech. It is read as ka e ii la hrii.m. The second goes by the name of Kamaraja
and consists of the six letters ha sa ka ha la hrii.m. The third is named
Shaktibija consisting of the 4 letters sa ka la-hrii.m. Panchadasi in this form
is known by the name of Kamaraja-vidya. The types of the identical respectively
worshipped by Lopamudra, Shiva and Shakti are sa ka la hrii.m, ha sa ka ha la
hrii.m, sa ka la hrii.m, ha sa ka ha la hrii.m, sa ka la hrii.m; sa ha ka la
hrii.m, ha sa ka ha la hrii.m, sa ka la hrii.m.
Then comes the Shodashi which is learn as hrii.m ka e ii la hrii.m ha sa ka ha
la hrii.m sa ka la hrii.m. The second form of the identical is called Chintamani
learn as shrii.m ka e ii la hrii.m ha sa ka ha la hrii.m sa ka la hrii.m. The
identical Shodashi when read as hrii.m shrii.m ka e ii la hrii.m ha sa ka ha la
hrii.m sa ka la hrii.m is known as Saptadashi. Rajarajeshvari is learn as
shrii.m hrii.m klii.m sauh o.m hrii.m shrii.m ka e ii la hrii.m ha sa ka ha la
hrii.m sa ka la hrii.m shrii.m hrii.m o.m sauH ai.m klii.m hrii.m shrii.m.
3rd Chapter
In the third Patala Shiva reveals the Panchami Vidya which consists of 5 Kutas.
It's so referred to as as a result of the entire world consists of the 5
components --Earth, Water, Fire, Air and Sky represented by the five Kutas
respectively presided over by the Shaktis of Brahma, Vishnu, Rudra, Isvara and
Sadasiva. These are Kameshvari, Vajreshvari, Bhagamalini, Tripurasundari and
Para. The Vidya is to be learn as ka e ii la hrii.m, ha sa ka la hrii.m, ha ka
ha la hrii.m, ka ha ya la hrii.m, ha ka la sa hrii.m. After this follows the
description regarding the best way wherein the Sadhaka is to practise the Vidya
and of the powers showing because of this thereof. Ekadashaksari or the mantra
of 11 letters comes last. It's read as ka la hrii.m, ka ha la hrii.m, sa ka la
hrii.m.
4th Chapter
In this Patala is given the Kavacha of Rajarajeshvari <rajaraj.htm>referred to
as Trailokyamohana. The sage of the Kavacha is Shiva, metre Virat, and the
Goddess Mahatripurasundari. The Kavacha is claimed to have various kinds of
efficacy that are detailed within the text. It is efficacious not only when
practised but additionally when borne on totally different components of the
body after being written on a birchbark. The best way of writing is that the
names of the practitioner and the object of apply are written in the triangle of
the Shrichakra, the Mulamantra coming at the high and around it the alphabet and
around the alphabet the Kavacha.
5th Chapter
On this Shiva describes the best way by which the Shrichakra is to be drawn and
the completely different deities are to receive their worship in the nine part
components of Shrichakra. The Shrichakra is to be drawn either on a metallic
plate or the earth with crimson lead by the golden pen. Devi is alleged to have
three forms, bodily, mental and cognitive. The primary is represented by Mudra,
the second by Yantra and the third by Mantra. Mahatripura-Sundari as seated in
the lap of Mahashiva is to be worshipped within the Binduchakra or the centre.
The maidens forming the six limbs of Mahatripura-Sundari Sarvajna etc. as also
the Datal Eternities are to obtain their worship within the 4 sub-quarters,
centre and the quarters. The fifteen Kalas or fifteen vowels are to be
worshipped within the triangle, 5 in the fitting aspect and five within the left
facet and five in the base of the triangle. The Datal Eternities are to be
worshipped through the medium of the lady.
Attendant Deities. The three rectangles in any other case known as
Trailokyamohana chakra are respectively presided over by Brahma, Vishnu and
Shiva. Lord Buddha, and the ten Yoginis, Anima etc. are to have their worship in
the exterior rectangle; in the inside rectangle eight Mothers Brahmani to
Mahalakshmi and within the innermost the Mudradevis Sanksobhini etc. All the
Deities of the three rectangles referred to above go by the name of
Prakatayoginis. In the sixteen-petalled lotus known as Sarvashapuraka Chakra,
Brahma and sixteen Guptayoginis Kamakarshanika etc. are to be worshipped. Eight
Guptatara Yoginis and Shiva obtain their worship in the eight-petalled lotus
called Sarvasankshobhana. In the fourteen-sided determine called
Sarvasaubhagyadayaka Chakra the solar-god and the Sampradayayoginis
Sarvasankshobhini etc. get their worship. Kulakaula Yoginis and Narayana are
worshipped in the outer decagon called Sarvarthasadhaka and in the internal
decagon Nigarbha Yoginis. In the octagon referred to as Sarvarogahara Chakra
Rahasya Yogini Vasini etc. receive their worship. The Divinities of the weapons
of Paramashiva and Mahatripura-sundari obtain their worship outside the
triangle. Kameshwari, Vajreshvari and Bhagamalini that are the three Shaktis
respectively of Rudra, Visnu and Brahma are to be worshipped within the apex,
left and right facet of the triangle which is named Sarvasiddhiprada Chakra.
These Shaktis are known as Atirahasya Yoginis. In the centre of the triangle or
the Bindu Chakra Paraparahasya Yogini Mahatripurasundari is to receive her
worship. The worship of Mahatripurasundari is threefold, Para, Apara and
Parapara. Within the Apara the practitioner has to worship her as equivalent
with the Kundalini within the body. In the Apara she is to obtain her worship in
Shrichakra with all the mandatory articles of worship. The third type of worship
consists of each the inner and the outer aspects of the worship.
6th Chapter
In the sixth Patala Shiva, in reply to the query made by Parvati regarding the
third form of worship, provides intimately directions for the steerage of the
practitioner. These are that the practitioner should rise early within the
morning, sit on the Padmasana, have the Pranayama exercise and meditate upon his
Guru seated in the thousand-petalled lotus, wearing white, having two eyes and
two palms with Vara and Abhaya Mudras, along with his wife sitting on the left
thigh and having two fingers one holding the white lotus and the other engaged
within the tight embrace of her husband.
Mantra of the Guru is aim hrii.m shrii.m ha sa kha phrem, ha sa ksha ma la va ra
yum, ha sa kha phrem, ha sa ksha ma la va ra im, hsauh and names of the Guru and
his spouse followed respectively by anandanatha padukam pujayami and ambapadukam
pujayami. He should provide the objects of senses via the latter to his Guru,
scent as fragrance, sound as flower, contact as incense, form as lamp, flavour
as Naivedya. After this comes the mention of Yoga which is outlined because the
unification of Jivatma and Paramatma and of the eight limbs of the Yoga and
their detailed description. At the finish is given the description of the
centres of Kundalini in the body, i.e., Muladhara, Svadhishthana, Manipura,
Anahata, Vishuddha, Ajna and the thousand-petalled lotus above them, which in
turn is followed by such instructions as those for bathing, application of
collyrium to the eyes and the cleaning of teeth.
7th Chapter
In the above is given the way in which by which the devotee of
Mahatripurasundari is to purify his physique and carry out the Sandhya. Bathing
is said to be of three kinds as also the Sandhya. The sorts are physical, mental
and psychic consisting in the purification respectively of the body, the
thoughts and soul. In the three sorts of Sandhyas completed in the morning,
mid-day and evening the devotee is to meditate upon Mahatripurasundari in three
forms. The Gayatri of Mahatripurasundari is given as tripurasundari vidmahe
kameshvari dhimahi tannah klinnam prachodayat. Each of these twenty-four letters
is said to have a peculiar color and shape. The muttering of the identical ends
in having launch from completely different sorts of sins. Agni etc. are the
presiding deities of these twenty-four letters. Parashurama, Menanath, Agastya,
Vasishtha and Dattatreya are declared to have freed themselves from heinous
crimes reminiscent of matricide etc. Each important occasion within the lifetime
of a practitioner is to start with the worship of Tripurasundari and on the end
of the Sandhya he's to supply a handful of water combined with crimson flowers
and the powder of Sandalwood to the sun under the name of Martandabhairava with
the Mantra hrii.m hamsah martandabhairavaya prakashashaktisahitaya idamarghyam
namo namah.
8th Chapter
The eighth chapter describes the sacrificial altar and the way in which during
which the practitioner ought to, whereas entering it, bow to the presiding
deities of the quarters and other deities corresponding to Ganesha, Ksetrapala
etc. and the way he ought to make an providing to the Bhutas with the Mantra om
hrii.m sarvavighnakrt sarvabhutebhyoh hum svaha, how he should take away all
obstacles by muttering seven occasions Astra-mantra which reads as goal klii.m
sauh astraya phat and how he ought to clean the sacrificial altar. Each article
of worship is to be concealed till the invocation of the Devi The Devotee is
instructed to use his discretion in deciding on Asana as a result of the fruit
of worship varies with the material of which the Asana is made. Purple blanket
is specially advised for the worship of Tripura. It must measure two cubits in
length and a cubit and a half in width. He has to take a seat additionally on it
underneath the instructions of Asana. The posture peculiar to the worship of
Tripura is Padmasana and the North is the quarter which the practitioner should
face to secure success within the worship of Tripurasundari. The practitioner
should take care that when worshipping he ought to have all the things pink,
equivalent to saffron ointment, red costume, crimson seat etc. and whereas
following directions regarding using the articles of worship and their
locations, he ought to have the Shrichakra drawn in pink lead, positioned on the
Simhasana. Towards his left he should place a stand with a pot stuffed with
water on an oblong diagram. The stand is to be identified with the orb of the
hearth, the pot with the photo voltaic orb and the water with the moon and these
should as such be worshipped with the Kalas of the fireplace, the solar and the
moon. Anandabhairava and Anandahhairavi are to receive their worship via the
pot. Conch and other vessels are also to be placed particularly places. The
purification of the 5 parts, constituting the physique by removing the
impurities attaching to them by means of the letters peculiar to the elements
and by subsequent infusion of the power of the Changeless Actuality is to be
attended to and performed as a preliminary to the worship. For this purification
the practitioner is to deeply focus within the Bindu-chakra on the Turiya facet
of Mahatripurasundari. After this he has to protect himself in opposition to all
sinister influences by Digbandhana with the Mantra om hrii.m hamsah so-aham
svaha purpose klii.m sauh tripurasundari mam raksha raksha.
9th Chapter
Within the ninth chapter is given the Matrikanyasa. In performing this the
practitioner is first to clean his hand in a specific manner with the mantra am
aam sauh. Then he has to pay his consideration to Rishinyasa etc. Then comes the
Matrikanyasa of which all particulars similar to Rishi etc. and the six limbs
etc. are given. Matrika is alleged to be of two varieties as Antarmatrika and
Bahirmatrika. In case of the previous letters of the alphabet are to be
meditated upon in the six centres of the physique Muladhara to Bhrumadhya.
Within the latter case letters of the Matrika preceded each by klii.m are to be
meditated upon, vowels individually in the sixteen totally different components
of the head, five groups of letters, gutturals to labials in palms, feet, sides,
again, navel, and stomach, identifiable with the seven constituents of the body,
skin, etc. very important soul, particular person soul and supreme soul in
heart, armpits, throat, shoulders, decrease end of the guts, hands and ft,
stomach and face. Different poses of the fingers are additionally for use in
performing this Nyasa. Towards the tip numerous outcomes obtainable from
Matrika-nyasa are described.
tenth Chapter
In the 10th Patala the sixfold Nyasa of Shrividya as consisting of these of
Ganesha, planets, constellations, Yoginis, signs of Zodiac and Pitha is
described.
Ganesha Nyasa. In this the fiftyone Ganeshas, Vighneshvara to Ganesha with their
Saktis are to be contemplated upon in the totally different components of the
body, forehead etc. assigning each letter of the alphabet to some as a.m
vighneshvaraaya shriyai namo lalaaTe.
Planets (Graha) Nyasa. The planets Solar to comet occupy the locations coronary
heart, center of the eyebrow, eyes, coronary heart, throat, navel, anus and the
feet. Their letters are respectively vowels, semi-vowels, gutturals, palatals,
linguals, dentals, labiaIs, aspirates and La & ksha.
Eleventh Chapter
In the 11th Patala are described first the Nyasa of (1) Asana, (2)
Vasinyadivagdevata, (three) Mulanga, (four) Navayoni, (5) Chaturvyuha, (6)
Tattvanyasa, (7) Mulavidya, and (eight) Sammohana.
Within the first, Asanas, i.e. Amritarnavasana, Potambujasana, Atmasana,
Chakrasana, Sarvamantrasana, Sadhyasana, Sadhyasiddhasana,
Paryankashaktipithasana, and Mahapretasana respectively presided over by
Tripura, Tripureshvari, Tripurasundari, Tripuravasini, Tripurashri,
Tripuramalini, Tripurasiddha, Tripuramba, and Mahatripurabhairavi are to be
contemplated upon in toes, knees, thighs, hips, private half, Muladhara, navel,
heart and cavity in the head. The Mantras to be used are: (1) a.m aa.m sauH
tripuraamR^itaarNavaasanaaya namaH (2) ai.m klii.m sauH
tripureshvariipotaa,nujaasanaaya namaH (3) hrii.m klii.m sauH
tripurasundaryaatmaasanaaya namaH (four) ai.m hvlii.m hsauH
tripuravaasiniichakraasanaaya namaH (5) hsai.m hsklii.m hssauH
tripurashriisarvamantraasanaaya namaH (6) hrii.m klii.m ble.m
tripuramaaliniisaadhyaasanaaya namaH (7) hrii.m shrii.m sauH
shivamahaapretapadmaasanaaya namaH.
In the second, eight goddesses of speech are to be meditated upon as presiding
deities of (1) Vowels, (2) Gutturals, (three) Palatals. (four) Linguals, (5)
Dentals, (6) Labials, (7) Semi-vowels, and (8) Aspirates. Their names, seats and
Kutas are (1) Vashini, cavity of the pinnacle, rbluu.m (2) Kameshvari, forehead,
klhrii.m (three) Modini, middle or the eyebrows, nvlii.m (4) Vimala, throat
yluu.m (5) Aruna, heart, jmrii.m (6)Jayini, navel, hasalavayuu.m (7)Sarveshvari,
Linga, jhamarayuu.m (8) Kaulini, beneath the Linga, kshmrii.m
In the third, the six limbs, i. e. coronary heart, head, tuft of hair on the
top, armour, eyes and the weapons are to be located within the five fingers of
the arms and their palm and back. Whereas doing so the practitioner is to mutter
in each case the mantras of Shrividya twice. The six poses of the arms are
prescribed for these six limbs, the three fingers -- middle, ring and index for
Hridaya; two fingers -- mid and index for Shiras; thumb for Shikha; ten fingers
for Kavacha, the three above referred to for eyes and the two above talked about
for Astra.
Within the fourth, Vashini etc. are to be meditated upon within the totally
different parts of the body named in e-book and the muttering of all the three
Kutas of Shrividya is to be completed in each case.
Within the fifth, the 4 types of Mahatripurasundari, i. e. Kameshvari,
Vajreshvari, Bhagamalini and Mahatripurasundari are to be contemplated upon
beneath the Linga, in the heart, in the middle of the eyebrows and within the
cavity in the head with the 4 well-known centres of her worship and their
priests. The mantras to be muttered are (1) ai.m agnichakre kaamagiripiiThe
mitreshanaaathaatmake kaameshvariirudraatmashakti shriipaadukaayai namaH (2)
klii.m suuryachakre jaalandharapiiThe ShaShThiishanaathaatmaka.m
vajreshvariiviShNavaatmashakti shriipaadukaayai namaH (three) sauH somachakre
puurNagiripiiThe uDDiishanaathaatmaka.m
bhagamaaliniibrahmaatmashaktishriipaadukaayai namaH (four) turyabiija.m
brahmachakre uduyaanapiiThe charyaanaathaatmake
parabrahmaatmashaktishriipaadukaayai namaH
Within the sixth, the three Tattvas Atma, Vidya and Shiva are to be located in
the three elements of the body, viz. (1) from feet to the place under the Linga,
(2) thence to coronary heart, (three) from the heart to the center of the
eyebrows, uttering the following mantras:-
ai.m aatmatattvavyaapikaayai mahaatripurasundaryai namaH
klii.m vidyaatattvavyaapikaayai mahaatripurasundaryai namaH
sauH shivatattvavyaapikaayai mahaatripurasundaryai namaH
In the seventh, the three Kutas of Shrividya are to be located. in fingers, etc.
individually and the fourth bija is to have its place within the cavity in the
head. The fifteen syllables of the Panchadasi are positioned within the cavity
within the head, Muladhara, coronary heart, eyes, ears, mouth, arms, again,
knees and navel.
Within the eighth, the practitioner is to think about himself as endowed with a
body of mantras and meditate upon Shrividya in the mantra form. While that is
being accomplished, Yonimudra is to be positioned within the cavity of the
pinnacle, brow, center of the eyebrows, face and heart.
What has been described above pertains to the exterior worship. As regards the
interior, the practitioner is first to purify his thoughts and soul through
pranayama which is alleged to be of the best worth within the non secular
domain. By Prana is supposed the life breath and by Ayama the control thereof.
Pranayama consists of the three features -- inhalation, exhalation and
retention.
Awakening of Kundalini. Whereas doing the pranayama referred to above, the
practitioner is to mutter mentally either the whole mantra or its preliminary
syllable. The Kundalini lying dormant within the Muladhara is to be contemplated
upon as a thin red flame rising upwards when awakened with the help of Aumkara
and piercing the six life centres in its upward march, until it reaches Shiva
and becomes united with Him in bliss. Thence she comes down once more through
the same method to Muladhara. The Kundalini whereas moving up from Muladhara to
the heart receives the title of vahnikuNDalinii being fiery, from coronary heart
to the throat suuryakuNDalinii being photo voltaic and from throat to move
somakuNDAlinii being lunar. The three Kutas respectively get assimilated to her
in the three places referred to above. Within the Bindu, the fourth form of
Kundalini as embracing all of the Bijas and all types of light is to be
contemplated upon.
Meditation on Kundalini, which constitutes the interior worship, helps the
practitioner to accumulate freedom from all sins.
twelfth Chapter
Within the 12th Patala the mental providing of worship and the mental approach
to and unification with Mahatripurasundari are at length described. In the
first, the practitioner is to sit down on the prescribed Asana protecting his
physique erect and with the arms filled with red flowers positioned near the
center, shut the eyes and feeling because it had been the august presence of
Mahatripurasundari in the coronary heart, offer worship to her with the mental
16 requisites of worship. The Yogis and sages have recourse to this worship
only.
In the second, i.e., the Dhyanayoga, the practitioner has to pick a solitary
place and seat himself in a specific posture with all his psychological
operations brought under control. He ought to feel oneness with the
Transcendental Self via absolute introspection. In order to rise to that
airplane of consciousness he has to immerge the different parts of which the
world consists in the causeless cause. The order wherein these evolutes are
absorbed from the next into the previous is given as follows:--
The earth ingredient merges in the water, water within the fireplace, fireplace
in the air, air in the ether, ether in the mind, mind within the ego, ego within
the manifest. the manifest matter in the unmanifest, and the unmanifest in the
Supreme Self.
After the absorptive meditation is over, he has to consider evolution. On this
he's to think about evolution of the world from the causeless trigger by means
of matter, ego, thoughts etc. right down to the frog, Kalagnirudra, Adharashakti
within the form of a crocodile and boar holding on the tooth the earth. There he
has to think of the nectar-ocean, the coral island, the golden hill, the
heavenly garden Kalpodyana and of streams and lakes. On the shore of the best
among the lakes he should think about the existence of the will-granting tree
with a jewel-pavilion having 4 gates fitted with diamond doorways and coral
thresholds and other decorative parts. After having done so, he's to think about
the presence of 1 big lotus enclosed in another placed within the centre of the
Simhasana arranged on a platform of jewels contained in the pavilion described
above. The outer lotus represents all the weather, its bulb the bliss, its stalk
the consciousness, all of the evolutes of Prakriti furnishing the thirtytwo
leaves and the fifty letters furnishing the pericarp of the lotus. Contained in
the lotus he has to think about the solar, moon and fire one positioned below
another. Within the fiery orb there stands the triangular mass of light borne by
the five karanas. Within the centre of this triangle stands the third lotus
during which the practitioner is to think about the seven goddesses Tripura to
Tripuramba. Of the final, lovely description of each a part of the body is given
intimately within the text. While thinking so, the practitioner is to be at one
with Mahatripurasundari.
thirteenth Chapter
On this stress is laid to start with on the actual realization of the unity
between the worshipper and the worshipped. Every part else used in the worship
receives sanctity by it. A devotee is enjoined to worship Shrividya both
mentally as wtll as bodily in case he occurs to be rich enough. All vessels
required for worship may be of copper. A devotee might, if he can, make five
vessels from five jewels that are named as Garuda, Manikya, Vajra, Vaidurya and
Nila. The Bijas of the five jewels are gluu.m sluu.m pluu.m mluu.m nluu.m The
pot which is to comprise Vishesarghya is to get a spot within the ceremonious
method between Shrichakra and the worshipper on a diagram drawn on the earth.
The diagram is to encompass a rectangle, a hexagon, a circle and a triangle, one
enclosing the other. The mantra to. be used is ai.m klii.m sauH
mahaatripurasundaryaa arghyapaatraasana.m saadhyaami.
The stand of the pot, the pot and the liquid poured into the pot represent the
hearth, the sun and the moon and therefore the previous are to obtain the
worship respectively of the Kalas of the latter. The liquid to be poured is to
be one of the following: wine, milk, coconut-juice, sugar-cane juice, sugar,
honey, ghee. Presence of the sacred waters is to be invoked in the pot from the
solar orb with the Ankushamudra. Then the pot is to be lined over with the
fingers within the Matsyamudra. The jewels Manikya and many others, are to be
put into the liquid of the pot, the goddess of jewels being worshipped through
the jewels. Her mantra is 9-syllabled as shrii.m hrii.m gluu.m sluu.m pluu.m
mluu.m nluu.m hrii.m shrii.m
The Matrika is to be contemplated upon in the type of a triangle, vowels
occupying the bottom, consonants ka to ta and tha to sa the arms and ha and ksha
the centre. The three angles and the centre are to be recognized with Kamarupa,
Jalandhara, Purnagiri and Uddyana presided over by the four types of Tripura.
Ananda-bhairava described as ten-armed, 5-faced and having ten emblems and
Suradevi similarly formed in his lap are to be worshipped contained in the pot.
Amritikarana, Sakalikarana and Paramikarana are to be completed afterwards with
Dhenumudra and Mahamudra as also with Musalamudra, Yonimudra and Galinimudra.
The mantras of these are (1) hasakshamalavarayuu.m aanandabhairavaaya vauShaT.h
(2) sahakshamalavarayuu.m suraadevyai vauShaT.h
Within the purification the verses to be mattered are (1) hamsaH and many
others, (2) pratidviShNu etc. (3) tryambaka.m yajaamahe etc. (four) tadviShNoH
etc. (5) viShNoryoni etc. The mantra ai.m klii.m etc. is to be muttered ten
times. The last gadgets of purification are to be accomplished with the help of
the Sandipini Vidya ai.m vada vada etc. At the finish, the practitioner is to
supply libation to Shrividya from the liquid thus consecrated.
14th Chapter
The 14th Patala deals with the worshipping of Kameshvari. In it the practitioner
is to offer the Asana on the Kamapitha to Kameshvari invoking the presence of
Adharashakti and others upto Kameshvara who serve as her seat. Kameshvara is to
be contemplated upon as 4-armed, seated on the white lotus and holding in the
left hand trident and bow and in the precise white lotus and Bijapura. Then
Kameshvari is to be contemplated upon as being seated in the lap of Kameshvara
in response to the invocation with the mantra ai.m hrii.m sauH
mahaatripurasundaryamR^itachaitanyamuurtim kalpayaami. The rites of removing the
sinister influences and Digbandhana come after this. The vitalizing of the idol
is to be conducted by the Sadhaka, after holding the breath and realizing via
contemplation the presence of Mahatripurasundari in the heart, by
conceptualizing the vitality within the handful of flowers after it comes out
through the nostrils with the Bija ya.m
Trikhanda and Avahani Mudras, which are described within the text, ought to be
used as additionally the Avahanividya hrsaim hsklii.m hssrauH invoking the
presence of Mahatripurasundari in the idol.
This being over, the practitioner has to address his prayers to
Mahatripurasundari for firm keep, for being eye to eye and thoughts to thoughts
with the practitioner, for fulfillment in completion, for being invisible to the
undeserving, for being blissful and at last for being merciful utilizing the
Mudras, reminiscent of are prescribed for these acts.
After these preliminary rituals, comes the offering of three handfuls of flowers
and three libations of the consecrated liquid with the mantras (1) ai.m klii.m
sauH mahaatripurasundarii shriipaadukaa.m puujayaami (2) ai.m klii.m sauH
mahaatripurasundarii shriipaadukaa.m tarpayaami.
Exhibition of the 9 Mudras Samksobhini to Yoni follows the providing of the next
prayer to the Goddess:-
"O Goddess: Could you be type to me, may you accept my worship as I, though poor
bodily as well as in material resources, provide it in a devotional spirit."
After the exhibition of the Mudras, the Sadhaka is to current the seven gadgets
of choices utilizing namaH svadhaa vauShaT wherever necessary.
Tarpana is to be executed with the Tattva Mudra through which the thumb and the
index fingers of the left hand are to be joined. On the finish, come Japa and
offer of the sacrifice, ointment, collyrium, mirror and umbrella.
fifteenth Chapter
The fifteenth chapter describes the issues to be offered in worship. These are
Asana, Padya, Arghya, Achamana, Madhuparka, Snana, Vastra, Bhushana, Gandha,
Anjana, Pushpa, Dhupa, Dipa, and Naivedya.
Asana or the seat. It's to be either of gold or silver or fabric or jewels or
flowers or wood. Among the many cloths red blanket is preferable.
Padya means water for footwash. Chilly water combined with sandal-wooden paste
and Agaru is to be supplied both in a pot of gold or silver or in a conch.
Arghya for the head. This is to encompass white mustard beans, sesamum, milk,
crimson sandal and red flowers combined in water. This is to be supplied in a
conch like other articles with a selected mantra given within the text.
Achamana or water for sipping. This is to be pure and scented with camphor and
Agaru and supplied in the same pot as is prescribed for Padya.
Madhuparka. This consists of curd, ghee, water, honey, sugar and sugar-cane
juice or of cocoanut-juice, sugar, curd and ghee in equal proportions and honey
in a larger quantity and offered in a bronze or silver pot.
Snana. Water blended with camphor, Agaru, musk, Gorochana, saffron,
cocoanut-juice, honey, sugarcane-juice, sugar, 5 merchandise of cow, explicit
herbs called Sarvausadhi, is to be supplied in a jug or conch for bath.
Vastra. A pair of cloths figured and silken is to be presented for dress.
Bhushana. Sixteen kinds of ornaments detailed within the textual content all
made from gold and set with jewels are to function Bhushana.
Gandha. Five sorts of perfumery obtainable from sure aromatic substances by
powdering, friction, burning, pressing, and from muskdeer are additionally to be
offered.
Anjana. This is collyrium for utility to the eyes. It's to be manufactured from
lampblack collected in a golden pot from a burning lamp having ghee or oil and
scented with camphor.
Pushpa. Flowers to be provided are to be fresh. Sure species similar to Bakula,
Kesara etc. are declared dear to Tripura. Garlands also made of those flowers
please her very much.
Dhupa, or the incense. It is to be provided in a pot and consists of sixteen
substances, Patra to Agara given in the text.
Dipa. Lamps ideally of ghee with a wick of cotton are supplied for illumination.
These must be of gold or silver or earth or iron and positioned on stands of
comparable material with the form of a tree.
Naivedya, or food. It comes final and is to be introduced and positioned both on
the appropriate or on the left or in front, lamps coming at all times either on
the best or in entrance, incense on the left or in front, scents, flowers and
ornaments always in front.
sixteenth Chapter
Sixteenth Patala is devoted to the description of the offering, akin to, drink
and food and of the best way and forms of salutation. Among the first comes
wine. That is to be distilled within the following manner:-
Effectively filtered sugarcane-juice should be allowed to develop stale for some
time. Mango juice and honey must be blended with it as additionally juices of
jujuba, rose-apple fruit, dates, cocoanut, wine and intoxicative powders
corresponding to of Mohini, Jati, Datura, Jatiphala, mace, cardamom, black and
lengthy pepper, dry ginger and Triphala. The identical ought to be scented with
camphor and stored in a gold or silver or glass vessel and blended with sugar
and allowed to stay corked, being lined over with crimson fabric for seven
nights. When on the end it turns into thus prepared and prepared to be used, it
needs to be scented once more with sandal paste, Aguru and camphor. This type of
wine is reserved for the kind of abstemious people and for those
otherwise-minded a standard species of the same is prescribed. Its use is
admissible solely in a strictly ceremonious way.
The 4 sorts of meals detailed as chewable. suckable, lickable and drinkable come
after drink. Each number of solid food is to be supplied when properly cooked
and spiced. Every candy fruit also is to be supplied in cups of gold or silver
and food in dishes or gold, silver, copper or stone or even in lotus leaves. The
mantra to be muttered on this offering is mahaatripurasundari vaivedya.m
gR^ihaaNa. After providing the perfumed water for sipping come the offerings to
five lifebreaths Prana etc., with the five fingers. Offering of dessert comes
final except Namaskara. The latter is said to be of three varieties as bodily,
lingual and mental. The physical once more is of three sorts as that by which
fingers are folded and positioned on the pinnacle and as that wherein the head
only touches the earth. The Lingual also is of three kinds. First is that during
which self-composed prayers are offered the second through which prayers from
the Puranas, Vedas or the Tantras are supplied and the third in which prayers
composed by others are offered. The psychological also has three kinds in
accordance because the mind thinks effectively, sick or indifferent.
Pradakshina or circumambulation is included within the bowing. The previous is
of six varieties as triangular, hexagonal, semi-round, circular, employees-like
with eight limbs and the terrific. Moving from the south to the north-west,
thence to the north-east and once more thence to the south goes by the title of
Trikona. That from the middle of the south to the north-west, thence to the
north-east and thence to the center of the south and again from the south-east
to the south-west, thence to the center of north, and thence to the south-east,
goes by the name of Shatkona.
Moving from the center of the south to the north-west and thence turning
spherical and going to the center of the south, goes by the title of
Ardhachandra. Moving with the right hand extended and the head bent from the
middle point in entrance of the Deity, around from the correct known as
Pradaksina.
Rising from one's personal seat, going back a number of steps after which
prostrating on the earth is known as Danda.
Bowing wherein the earth is touched with chin, mouth, nostril, jaws, eyes, ears,
and cavity in head goes by the name of Ashtanga. Touching the earth with the
skull goes by the title of Ugra.
seventeenth Chapter
Within the 17th Patala worship, in the 9 component components of Shrichakra, of
the attendant deities categorized below 9 classes technically referred to as
Prakatayoginis etc., is given along with the description of the Mudras and their
use. In the first half known as Trailokyamohana represented by the three
rectangles the worship is to be carried out from the proper unlike other
elements through which the left aspect is to be adhered to. Within the external
rectangle Buddha as the nice Lord of Yoginis is to be worshipped with the Mantra
bu.m buddhaaya namaH along with the ten psychic powers Anima. etc. The primary
four powers occupy the quarters beginning with west, second four the
sub-quarters beginning with the north-west and the final two come under and
above. The mantra for use within the worship of a psychic power is hrii.m
shrii.m and the name of the psychic power and shriipaadukaa.m puujayaami. In the
inner rectangle the eight moms Brahmani etc. and the eight Bhairavas Asitanga
etc. are to be adored. Within the innermost rectangle the Mudra Devis
Sarvasanksobhini etc. receive their worship. For the description of
Sarvasanksobhini Mudra see the text. The Bija of the Mudra is draa.m.
Within the second half, i.e. sixteen-petalled lotus bearing the identify of
Sarvashapuraka sixteen datal eternities, and Brahma obtain their worship. The
Mantra of Brahma and the Bija of Dravini Mudra to be shown listed below are
respectively o.m brahmaNe namaH and drii.m.
In the third part, i.e. eight-petalled lotus called Sarvasanksobhana, Shiva and
Uma, the eight Guptatara Yoginis Anangakusuma etc. are adored. Mantras of Shiva
and Uma, eight Guptatara Yoginis and the Bija of the Mudra are klii.m shivaaya
namaH, hrii.m umaayai namaH, Gutturals, Palatals, linguals, dentals, labials,
semi-vowels, aspirates, La ksha and klii.m.
Within the fourth i.e. fourteen sided determine known as Sarvasaubhagyadayaka
the solar-god, the Sampradaya-yoginis Sarvasankshobhini etc. and the Mudra
referred to as Sarvavashakari come in. The Bija of the Mudra is bluu.m
In the fifth, i. e. external decagon referred to as Sarvarthasadhaka Vishnu (as
Hrishikesha), Kulakaula-yoginis and Sarvonmadakari Mudra find thir worship. The
mantra of Vishnu and the Bija of the Mudra are klii.m hR^ishiikeshaaya namaH and
saH
In the sixth part i.e. internal decagon known as Sarvarakshakara, Vishnu
(Trailokyamohana), Nigarbhayoginis, Sarvajna etc. and the Mahankusha Mudra
obtain their worship. The Bija of Vishnu and the Mudra are klii.m and kro.m
In the seventh part i.e. octagon referred to as Sarvarogahara, Rahasya-yogints
Vashini etc. receive their worship. The Mudra to be exhibited is khechari of
which the Bija is hasakhaphre.m
Within the eighth part i.e. the triangle called Sarvasiddhiprada Kameshvari,
Vajreshvari and Bhagamalini, the three shaktis respectively of Rudra, Vishnu and
Brahma are to be worshiped in the apex, left and right sides of the triangle.
These Shaktis are called Atirahasya-yoginis. Mudra to be exhibited there may be
Bija-mudra ,of which the Bija is hsauH
In the ninth half i.e. centre of the triangle referred to as Sarvanandamaya
Parapara-rahasya-yogini i.e. Tripura-bhairavi is to be worshipped along with
Mokshasiddhi and the lion the car of the Goddess. The Mudra to be proven is
Yoni-mudra of which the Bija is ai.m
The deity-in-chief is to be worshippod in all the eight previous parts
underneath completely different names--Tripura, Tripureshvari, Triparasundari,
Tripura-vasini, Tripurashri, Tripuramalini, Tripurasiddha and Tripuramba.
For the description of the Mudras see the text.
18th Chapter
The 18th chapter gives an in depth description of Japa. It is mentioned to
consist within the repeated muttering of certain syllables. Meditation on and
muttering of the Mantra are prescribed to be successive, both being vital for
buying psychic powers. The rosary meant for Japa is to be considered as
consisting of the letters of the alphabet in both the orders, successive and
reverse as also of their eight groups. It due to this fact accommodates 108
beads. In the absence of the rosary a devotee is to keep an account of his
muttering by using finger-joints. High and mid-joints of the index fingers are
to be avoided. The rosary fabricated from crystal etc. earlier than being used
for Japa is to be placed either in entrance or on the left hand after which to
be sanctified with proper worship after being besprinklcd with water. The mantra
of Mala is ai.m maa.m maale mahaamaale sarvashaktisvaruupiNi chaturvargastvayi
nyastastasvmaat.h me siddhidaa bhava
After being so purified within the mentioned method, it's to be held in the
correct hand with the mantra glau.m avighna.m kuru maale tvam.h Care is to be
taken in rotating it in a cautious manner, in order that it could not slip down
from the hand. The rosary along with Yantra, mantra and mudra is strictly
prohibited from being proven to any body. The Index finger shouldn't be used at
all within the rotation of the rosary. The 5 fingers, thumb to the little finger
are for use within the Japa respectively meant for emancipation, destruction of
the enemies, incomes of wealth, pacification and attraction. Virasana is useful
to Japa. Japa is of three sorts loud, low and mental, the loud being inferior to
the low, and the latter to the mental. It is to be achieved neither too quickly
nor too slowly. The mind at the time of Japa ought to be solely withdrawn from
the sense-objects. Unlike a hymn, Japa is at all times to be psychological in
the case of Shrividya. The minimum number of occasions that Japa is to be
accomplished comes to 108, the center to a thousand and the maximum to 10
thousand. Rules to be noticed in Japa are that the practitioner is
lightly-dressed, must not have his fingers wrapped up with material and will
need to have his head naked and free from cares, be neither angry nor hasty,
neither diseased nor hungry. He should above all have his thoughts concentrated.
Japa on the end is dedicated to Shrividya. Pranava (Omkara) as forming the
essence of the Vedas is to precede and follow. Japa is at all times to be
accompanied by Homa (sacrifice). Choices in the Homa ought to be equal to the
tenth a part of the mutterings of Japa. In case a practitioner be not in a
position to do Homa he is advised to mutter the Mulamantra twice the number of
the choices of Homa. Worship offered to the Deity with the varied prescribed
articles helps the practitioner to get desirable objects determined in each case
by the former. The latter are described at size in the text. The 9 Mudras are to
be exhibited at the beginning and the end of worship.
The next things result in success in worship:-
Solitude, Religious purity, ample purity of the worshipping material, presence
of sweet-smelling substances, psychological fortitude, affablehess of manners,
nobility of disposition, beautiful dress, devotional tone etc.
19th Chapter
Within the 19th chapter worship and offerings to Vatuka, Yoginis, Kshetrapala
and Ganesha are described. The latter are to be located in the 4 diagrams drawn
in north-east, south-east, southwest and north-west of the seat of Shrichakra.
Offerings are to consist of assorted edible (form of meat), fish, sugar, curd,
milk and flour.
Vatuka is to be meditated upon as dwarfish, lotus-eyed, gold-yellow and
four-armed bearing in the palms mace, conch, lotus and disc. The mantras of
worship and providing to Vatuka with the left hand thumb and ring-finger are
blo.m baTukaaya nama ehyehi deviiputra baTukanaatha kapilajaTaabhaarabhaasvara
trinetra jvaalaamukha sarvavighnaan.h naashaya naashaya sarvopachaarasahita.m
bali.m gR^hNa gR^hNa svaahaa
Yoginis. These are of non-obligatory bodily kind, gold-yellow, carrying the
garland of skeletons, wearing red and bearing in arms linga, noose, cranium and
goad. Mantra of providing with the left hand thumb, mid-finger and ring-finger
is yaa.m yoginibhyaH sarvavarNa.myoginibhyo hu.m phaT.h svaahaa
Kshetrapala. He is described as collyrium-black and bearing sword. skull,
trident and small hand-drum. Mantra of the offering with the left-hand fisted
and having the index-finger stretched is kshaa.m kshii.m kshuu.m kshai.m kshau.m
kshaH kshetrapaala dhuupadiipaadisahita.m bali.m gR^hNa gR^hNa svaahaa
Ganesha. He's described as elephant-headed, four-armed, bare, big bellled,
holding noose, goad and skull-bowl stuffed with wine, with shakti within the
lap. Mantra of the providing with the left hand fisted having the mid finger
raised up is gaa.m gii.m guu.m gaNapataye varavarada sarvajana.m me vashamaanaya
bali.m gR^hNa gR^hNa svaahaa
After making offerings to varied kinds of beings the practitioner is to supply
himself with the mantra itaHpuurva etc. and the prayers imploring the goddess to
just accept the choices overlooking the errors of commission and omission. In
the direction of the end of the chapter it is described how the practitioner has
first to immerge the attendant deities in the goddess after which the goddess
herself with the help of Pranayama withdrawn from the outside world in the lotus
of his personal heart. Shoshika <sosika.htm>, the goddess that's entitled to the
Nirmalya receives the practitioner's consideration at the end.
twentieth Chapter
In this Shoshika is described at length. Her Mantra is given in two forms as
follows (a) uchChiShTa etc. (b) ai.m hrii.m etc. She is described as seated on a
corpse, wearing pink, bearing in two arms cranium-bowl and scissors. The
practitioner of her mantra is to make choices to her and soon after taking meals
and without washing his physique mutter her mantra. Her Homa and Tarpana are to
be performed in a rectangle drawn on the ground with curd, white mustard and
rice. By offering varied sorts of meat within the fire in her name the
practitioner acquires certain desired objects. These are detailed within the
text.
21st Chapter
Within the above the final rites of worship are described. The practitioner is
to start with suggested to supply Nirmalya to Ucchistamatangi or Soshika taking
care that no drop falls down on the earth. The water in the conch is to be held
in the left hand and after sanctifying the identical with mutterings of the
mantra the physique is to be besprinkled with the identical water by means of
the fitting hand. Washings of the ft of the goddess are to be drunk and the
remainder is to be used in rubbing the top and the remainder of the body. Arghya
is offered to the Sun-god together with his mantra for completing the ceremony.
In this the knees of the worshipper are to the touch the bottom and the thoughts
to be concentrated. Salutation to and seeing of the solar are to begin and end
the ceremony. The place the place the vessels have been arranged ought to be
duly washed with the water and the washing must be thrown into the water or
close to the root of a tree. After providing the food to the preceptor and his
spouse or in their absence to the girls, the remaining a part of the same should
be eaten by thedevotee. Such a food is considered as Amrita. Sipping water
before and after is important as additionally reciting the next prayer:- shivo
daataa shivo bhoktaa etc.
Women and Brahmins are to be fed every time the worship is performed. Offering
of meals to the preceptor, ladies, Brahmins and Cow helps to remove the sin of
errors dedicated in worshipping. In doing Japa the concentration of the mind is
to be aimed at by believing in and feeling identity with Shrividya both as
transcendent or as immanent.
twenty second Chapter
This chapter describes the duties of a Sadhaka. These are:- (1) Realization of
the Supreme Actuality as equivalent with the individual soul. Anything offered
with this conviction receives sacredness. (2) The worship of Tripura. It is to
be accomplished both as Nitya or as Naimittika or as Kamya. By the primary is
meant that which is completed on a regular basis and omission of which is
sinful. By the second is supposed that which is done occasionally with a
definite end in view and failure in the performance of which is artended with
the evil consequences. The last denotes that form of worship which is finished
avowedly to gain some object. In rendering all these kinds of worships it is to
be saved in view that nothing is done contrary to the favored usage. Worship in
all its forms if performed without any want to achieve this or that object is
seen as Sattvika. (three) Efficiency of the acts which can be prescribed for him
by the Shruti and Smriti such as service to the mother and father and
entertainment of mates and relations, maintenance of protection of the
dependents; preservation of peace and order with a view to honouring the
righteous and punishing the wicked. (four) Meditation upon Tripura Sundari and
Tripura Bhairava 4 times a day in the morning, mid-day, night and midnight.
23rd Chapter
This describes the significance of worshipping the ladies, their prescribed ages
and the way in which during which they're to be worshipped. Maidens are also
mentioned in this chapter to receive the worship of the practitioner as
representing the eight mothers Brahmi etc.
twenty fourth Chapter
It describes the importance and fruit of offering worship to the ladies and the
Prayaschitta or penance, that's to be completed by the devotee when he misses
efficiency of daily worship. It lays stress on the each day worship as in
contrast with the occasional or purposeful and instructs that on the 14th, 8th
or fifteenth days of the bright half of the month as additionally on the 14th
day of the darkish half falling on Tuesday, Yajna or sacrifice needs to be
provided to Tripura. Yajna is considered as a body during which meditation,
worship, muttering of the mantra and Homa represent the four arms, devotion
head, faith heart, skill in action eyes, data of the Atman the Soul and Nyasas
the remaining components of the body. Such a 14th day of the darkish half of the
month on which Tuesday and the constellation Tishya fall simultaneously is
probably the most sacred day for the devotee of Tripura.
twenty fifth Chapter
This chapter is dedicated to the outline of the sacred spots in India and the
merits that a devotee good points by providing worship in these places. The
sacred places are river banks, caves, mountain tops, sources of water,
confluences of rivers, forests, gardens, mountain feet, Tulasi groves,
cow-sheds, root of the Ashvattha or Amalaki, temple of Shiva, sea shore of
ocean, solitary places and those where the preceptor lives or which assist in
the concentration of the thoughts, the cities of Benares and Dwarika, the
Vindhya mountain, Aryavarta, Brahmavarta, Prayaga, Pushkara, the river Karatoya,
Nandikunda etc. It additionally tells that the devotee just isn't held again
from worship by the consideration of impurity arising from demise or delivery
and that he should supply worship mentally in instances of such a calamity.
twenty sixth Chapter
It deals with Diksha or initiation. It is crucial for the practitioner of
mantras as a result of it imparts right data and removes sins. Before having
been accomplished by man to man initiation was began by the holy line of 9
divine lecturers, viz. Prakasha, Vimarsha, Ananda, Jnana, Satya, Purna,
Svabhava, Pratibha, Subhaga, the primary three residing eternally in heaven, the
center three partly in heaven and partly on earth and the last three solely on
earth. These obtain their worship between Vimala and Jayani in Shrichakra.
Qualifications are laid down of both the initiator and the initiate. The
previous among different things must have all good qualities = be free from
vainness, greedless, healthy, pure, speaking reality and understanding sacred
legal guidelines of the Tantras. The latter must be orthodox, merciful, attached
to the trainer, considerate and greedless. He ought to avoid all acts of
indecency, particularly when in the presence of the train and will have as a lot
religion in him as in his own God or Mantra and be respectful towards him. The
months that are prescribed for initiation are given in the following order of
significance:-
Assoon, Katak, Baishakh, Phagan, Maghar, Chet, Har and Magh. Days of the lunar
reckoning and the week days prescribed for the mentioned function are 15th,
fifth, 2nd, seventh, and thirteenth and 10th and Sunday, Thursday, Friday,
Monday and Wednesday.
The initiation is claimed to be of three varieties that of mantras, that of
Shakti and that of Shiva. The primary entails the usage of mantras, worship,
postures, meditation and focus etc. The second has a reference to that by which
the initiator infuses his own non secular energy within the initiate. The third
is that during which a spiritualist par excellence sanctifies the individual
with no regard to qualifications merely by his look to the extent that the
Reality becomes visible to him.
The top of the chapter explains the small print of initiation resembling
selection and preparation of a place for initiation, making offering to
Vastupala along with the Vedic recitation and blessing of the discovered
Brahmins, sowing of seeds, and rendering worship to the Dikpalas with a view to
invoking their assist in performing initiation, purification of the place,
Shrichakra and the disciple with Panchagavya, performing Homa and disclosing the
mantra referred to as Svapnamanava, i. e. hili hili shuulapaaNaye svaahaa to the
disciple and putting him to sleep afterwards, The disciple is instructed to
carefully remember the goals good or unhealthy he has seen in sleep. The nice
desires are these by which the objects seen are a girl, an umbrella, a chariot a
lamp, a palace, a river, saffron etc. Bad desires however, contain reference to
an ass, a crow, ditch etc. The preceptor has to make 100 providing with the
Astra mantra in case the initiate sees bad dreams.
27th Chapter
This also is dedicated to the description of initiation. The seeker after
initiation is to approach the initiator with the request for initiation after
having duly accomplished worship to gods and the manes. Initiator is to enter
the pavilion raised for the purpose and instal a water-pot of gold or silver or
copper on the Shrichakra drawn on the earth. The water-pot is to be stuffed with
fragrant substances and certain herbs and styles of earth, and wrapped with a
few cloths. The same is to be positioned on a stand. The stand, the water-pot
and the water respectively representing the Fireplace, the Solar and the Moon
are to obtain worship by their Kalas. The candidate for initiation is requested
after this to fill his hands with flowers and throw them in order to see whether
or not their throw is in the auspicious direction or otherwise. Within the
latter case the initiator is to ward off the evil by performing a Homa. After
performing worship to the attendant deities of Tripurasundari sacrificial food
is to be ready of which a part is to be offered to her and the remaining to the
hearth, care being taken that the fireplace is ablaze. The candidate is to have
his face coated with a fabric and then be besprinkled with the water from
Vishesharghya and the initiator is to request the goddess to be variety to the
candidate and inspire him along with her devotion. After this he has to obtain
instruction from the initiator as to the line of motion he should comply with in
future. The initiator should think about that the fetters of sins binding the
physique of the candidate have been burnt down with the hearth of Kundalini
rising from the Muladhara to the Brahmarandhra and likewise enter his physique
by means of the Yogic energy and unite his soul along with his own. After having
him seated on a diagram of the alphabet the onitiator should bathe him with the
water of the water-pot, muttering the three Bijas of the Mulamantra and then
gown him and oint him with sandal-wooden and different pastes. He also needs to
instruct the candidate to perform the Matrika-nyasa and the Mantra-nyasa at the
finish of which his face is to be unveiled and he sees issues required for the
worship and takes food, whereas muttering the mantras of the Tattvas with the
Mudra of morsels. Then the initiator acquaints him with the mantras of the Guru
and Bala and the mantra of the candidate's choice or all mantras at once. In
doing the latter the initiator retains his foot on the top of the candidate. He
additionally provides him a brand new title of initiation consisting of two or
three syllables with the word aanandanaatha coming on the end. Having thus
introduced him as much as the identical footing with himself within the
spiritual sphere, the initiator should embrace him and scent him on the head.
With a purpose to hold his own religious energy intact the trainer should also
perform the Japa of the Mulamantra one thousand and eight times. The cadidate
ought to provide due and dear presents in order that his preceptor could also be
satisfied.
twenty eighth Chapter
In this are given the instructions concerning Purashcharana which is critical
for acquiring success in the mantra. Purushcharana means efficiency of the Japa
of a mantra either one thousand and eight instances or fifty thousand times.
That is essential to remove the obstacles as a result of lack of faith,
scepticism and the demerits of the earlier lives. This may be performed either
by the disciple or by the preceptor or by some worthy Brahmin in some sacred
place either on the 14th or the 8th or the 15th day of the dark half of the
month. The practitioner is to maintain a fast for the day past and carry out
worship to Brahmins or academics, Ganesha, mother deities and manes. The Japa is
to be performed in an acceptable place which is to be selected carefully by
testing the same with the assistance of the diagram known as Kurmachakra
consisting of 9 sections through which the alphabet or the Matrika is arranged
in a prescribed manner.
The rosary to be used is to encompass the beads of pearl, crystal etc. Beads may
number 100, fifty or twentyeight. One among them which stands for the Meru must
be the most important, the remaining being step by step smaller in measurement
and each bead ought to have a knot. The holy articles of food, reminiscent of,
curd, milk, Ghee etc. ought to be taken and people of the opposed character
needs to be avoided. The practitioner also needs to observe sleeping on the
earth, celibacy, silence, absence of envy, three each day baths, avoidance of
mean acts, each day worship, each day charity, praising of the deity, occasional
worship, reliance on the teacher and the deity and avoid the corporate of and
eating with ladies, Sudra, outcast, etc., mendacity, dishonest, deceitful talk,
hearing the music and seeing a dance etc. Japa shouldn't be achieved when the
doer is without a Pavitra in the hand, naked, with the pinnacle covered, without
a seat, asleep, going or standing in the street, darkish places or talking. It
should not be continued on seeing, speaking to and listening to an outcast,
sneezing, discharging the wind and yawning. On a regular basis such an amount of
Japa must be done from the morning till noon as has been fixed per day.
There shouldn't be a pause of even someday in the interval of Purashcharana. On
the finish of Japa the offering should be made to the extent of its 10th part
within the purifying fire. Tarpana, Marjana and the feeding of the Brahmins must
be completed respectively to the extent of the 10th part of the Homa, 10th part
of the Tarpana and 10th part of the Marjana.
The 5 acts of a sacred bath, purging of the sins, offering water to the Solar,
sipping of water and Pranayama come after the above. The massive scale worship
is to be carried out at the finish to complete the Parashcharan.
There is one more manner of performing the same. In accordance with this the
Sadhaka is to keep a quick earlier to the day on which a Solar or Lunar eclipse
fails and stand within the river navel-deep and mutter the mantra in the course
of the time of the eclipse, and after having accomplished so carry out Homa etc.
29th Chapter
Within the above the practitioner is instructed to mutter the mantra of Devi
with his spouse on the time of midnight, as a result of anything completed of
non secular merit presently has acquired far greater significance than if
accomplished at others. Efficiency of Japa nine-hundred thousand times of Devi
is calculated to qualify the practitioner for method to her.
This is to be accomplished in the following manner:-
Three hundred thousand occasions when the practitioner has to concentrate his
thoughts upon Kundalini in the Muladhara centre coiling herself spherical a
phallic mass of sunshine called Svayambhu. Again 300 thousand times in the heart
with the mind fixed on Kundalini with the Linga as above known as Bana. Lastly
the same variety of times in the head with attention mounted on Kundalini with.
the Linga referred to as Itara.
Mind loses its separate entity and becomes one with the object of meditation
when Japa is carried out a crore times. The serpent power mendacity dormant is
to be woke up and raised from centre to centre in the physique of the Sadhaka
and these centres number nine and are positioned within the Muladhara, Linga,
navel, heart, throat, center of the eyebrows and so on. The practitioner is
advised farther to see that the mautra when muttered will not be subjected to
the impurity, attendant on beginning and death. Every breath earlier than its
starting and termination is claimed to have this pollution. Immunity from such
impurity is obtained by that practitioner who is aware of the that means of the
mantra, the lifetime of the mantra and the Yonimudra.
The meaning of the mantra of Devi Tripurasundari is said to be sixfold, i.e.
literal that means, conventional meaning, internal meaning, Kaulika meaning,
occult that means and real meaning.
Based on the literal meaning, the mantra is to be understood as implying the
union of Shiva and Shakti as a result of the constituent syllables of the same
symbolize either Shiva or Shakti. Hence the first a part of the mantra referred
to as Vagbhava, i.e. ha sa ka la hrii.m represents Vama Shakti, Brahma, Goddess
of knowledge, volition and Purvbamnaya, the second referred to as Kamaraja, i.e.
ha sa ka ha la hrii.m, Jyeshta Shakti, Vishnu, Goddess of earth, cognition and
Dakshinamanya, and the third known as Shakti, i e. sa ka la hrii.m, Raudri
Shakti, Rudra, action and Pachimnaya. The syllable at the end of all these parts
represents Ambika Shanti, Shambhu, Santa, all of the three aspects volition etc.
and Uttaramnaya.
All these components are additional seen as representatives of the three acts of
creation, sustenance and destruction. In this method in the Vagbhava just about
the creation as beginning, ha denotes Brahma, sa Goddess of knowledge; just
about the same as persevering with (thought of as sustenance) ka denotes Vishnu,
la Goddess of earth; with reference once more to the identical as ending, ha
denotes Rudrani and ra Rudra and the syllable ii denotes Shiva Shakti and their
mixture (Anakhya). In the Kamaraja ha and sa represent continuity as starting,
ka & la continuity as continuous, ha continuity as ending and ii as Anakhya.
Addition of ha in this part indicates that it refers to the stage of continuity.
In the Shakti, sa as abbreviation of ha sa denotes destruction as starting, ka
la destruction as continuity, ha destruction as ending and ii the identical as
before.
In accordance with the Sampradayartha ha denotes sky ka air ra fireplace sa
water and la earth, giving delivery respectively to sky etc. The goddess of the
mantra is to be meditated upon as identical with the whole unvierse. The fifteen
syllables of the mantra respectively symbolize additionally the 15 qualities of
the elements, i.e. one of the sky, two of the air, three of the fire, four of
the water and five of the earth.
The mantra when analyzed into its constituents together with both vowels and
consonants resolves itself into the 37 components as 5 vowels (4 a + one ii) and
six consonants ha sa ka la ha ra within the first part, as six vowels (5 a + one
ii) and seven consonants ha sa ka ha la ha ra in the second half, as four vowels
(three a + one ii) and five consonants sa ka la ha ra within the third half, as
three Bindus at the end of those elements and as a whole. These 37 constituents
symbolize the 36 categories both individually and collectively. The six ha’s in
the mantra symbolize the sound as impact (fivefold) and as cause. The three ii’s
and the Bindu at their end stand for the 4 types of contact, three ra’s
characterize three aspects of kind, two sa’s symbolize two kinds of water, gross
and refined and the third. Sa stands for the connection between water and
nectar. Three la’s characterize the earth as current in the three worlds, three
ka’s also characterize three courses of cognisers - Ashuddha, Shuddha and Mishr,
12 a’s represent Jiva as such, Jiva as breath, Jiva as spirit, three Bindus,
purusha, Raga, Vidya, Kala, Niyati, Kala, Maya, Shuddhavidya, Ishvara and
Sadashiva and three Nadas, Shanti, Shakti and Shambhu.
According to the interior meaning, the mantra reminds of the identity between
Shiva, the instructor and the disciple.
In response to the Kaulika that means it reminds of the identity between the
mantra, the diagram, the deity, the trainer and the disciple. Identification
between the mantra and the diagram is thus established:-
Three la’s = three rectangles, three sa’s = three circles enclosing the 2
lotuses, thrice three parts of hrii.m, i.e. ha ra ii = nine triangles, three
ha’s = one 14 sided figure and two decagons, three ka’s = the centre.
Identification between the diagram and the deity is proven as beneath:-
One hundred and eleven deities which might be worshippod in the completely
different elements of the diagram attend upon the Devi and therefore she is the
principle deity of the chakra. She is also manifest within the type of the
planets counting 9 as she constitutes the essence of the moon, the sun and the
fireplace, volition cognition and motion, Sattva, Rajas and Tamas.
She seems in the form of constellations representing sense organs (5) active
organs (5) sense and action objects (10) mind, wisdom, ego, chitta, matter,
qualities, and spirit.
The six Yoginis Dakini to Hakini as presiding deities of the six constituents of
the physique pores and skin etc. and the eight moms Brahmi etc. as presiding
over vowels, gutturals, palatals, linguals, dentals, labials, semi-vowels and
aspirates are mere representations of the Devi. As one with the ten vital
currents, restricted soul and supreme soul she seems as twelve indicators of the
zodiac.
The above types of Ganesha are additionally traceable from the mantra. The three
components of the mantra respectively signify Vaikhari, Madhyama, and Pashyanti
as presiding over the three groups of sixteen letters every (tha to sa, ka to
ta, a to aH). Hence Devi the deity of the mantra stands because the mistress of
all the forms of speech.
As the mantra has three parts, three Bindus and three Nadas, it reminds of her
planetary form. Once more as it possesses three parts having five letters (ha ra
ii Bindu and Nada) at the finish of every along with the remaining letters
numbering 12 she is to be considered as one with constellations. As the six
letters suggestive of Shakti, i. e. three hrii.m and three la’s signify Yoginis
she assumes their form. Equally all of the letters of the mantra excepting the
three ending hrii.m counting 12 stand for the 12 signs of zodiac and therefore
she appears within the form of Rashis also.
The identification between the trainer and the taught
This can be acquired and realized simply as that between the Deity and her body
either as a mantra or as chakra, which has been described above.
In response to the occult that means the mantra reminds the practitioner time
and again to be attentive to the idea of id between his self and Kundalini which
wakes up in the Muladhara and rises from there to the lunar seat in the head.
According to the true which means the Sadhaka has to merge himself within the
Transcendental Self.
thirtieth Chapter
The three components of the incantation of Devi identified by the phrases
Vagbhava, Kamaraja and Shakti together with the Hamsa-mantra are described in
this chapter. ha and sa of ha.msa are said to be consultant of the important
breath and the soul, existence and intelligence, Shiva and Shakti. This mantra
is named Ajapa because it isn't to be muttered however to be meditated upon so
much so that the practitioner is to appreciate his unity with the Transcendental
Self. Of the Matrika or the Sanskrit alphabet, vowels represent the breath and
Bindu and Visarga consciousness. Every incantation becomes lifeless, because it
had been, if not possessing Bindu, Visarga, ha, sa and ii. shrii.m hrii.m
ha.msaH ai.m klii.m soha.m hrii.m shrii.m is supposed to vitalize each mantra as
do Bodhini and Dipini. Meditation on Kundalini in the form of a flame, if
accompanied by the three Kutas above referred to, leads the practitioner to
amass respectively extraordinary knowledge, power of charming and immunity from
the results of poison.
The that means of Kamakala and what it stands for and different particulars
regarding the identical are given on the end of the chapter.
thirty first Chapter
This chapter offers the small print concerning the Homa or sacrifice. These are
choices to be made, formation of the Kunda and the diagram, sacrificial pots,
the incantations meant to invoke the fire etc. Specific objects obtainable from
making specific offerings are additionally totally mentioned together with the
measure and weight of the latter at the end of the chapter.
thirty second Chapter
How a specific ring is to be prepared and how the same is to be worn by the
worshipper of Devi are mentioned on this chapter. The ring like the letters of
the Sanskrit alphabet, is to be thought-about as similar with the Solar, Moon
and Fire. Therefore the identical is to be made up of gold, silver and copper as
representing Sun, Moon and Fire. The metals named above are to be within the
ratio of 12, 16 and 10. The ring is to be washed with the five products of cow
and 5 Amritas on a bright Tuesday. The alphabet should be written within the
type of a lotus and the nine pots filled with fragrance, water and jewels should
occupy the place of the eight leaves and the centre of the lotus. Within the
central pot needs to be placed the ring the three elements whereof should be
worshipped as Moon. Solar and Hearth with the three Bijas of Devi and with the
three teams of letters, 16 vowels, 24 consonants ka to bha and ten different
consonants ya to ksha.
Nyasa of Sammohini and Matrika comes after this. The goddess of the latter is to
be meditated upon as three-eyed, moon-white and sporting the emblems rosary,
goad, arrows, noose, two lotuses, bow and book. After offering the worship with
flowers, lamps etc., together with that of attendant deities and muttering the
mantra a thousand occasions, the ring needs to be put in hand. The Sampata Homa
also should be finished after this. The disciple who's to wear the ring needs to
be bathed with the water of the nine pots above referred to when placed on the
lotus of the Matrika. When thus certified, he's to wear the same on the index
finger. It could be product of nine jewels that are sacred to the 9 planets
which characterize the 9 courses into which the Sanskrit alphabet is divided.
33rd Chapter
This chapter offers with the invocation of the presence of Devi. It's said to be
possible in three ways within the diagram, within the picture and within the
disciple. The disciple should make a picture both of a jewel or of gold or of
silver and have Devi invoked in it. The picture ought to be taken out each month
and worship performed via it with the 64 articles of the same. The diagram needs
to be washed with the 5 merchandise of a cow positioned in an altar on a conch.
After this he should do either items of worship and having washed the same
diagram with totally different juices and waters and put the same on a golden
seat. Then Devi is to be invoked and the diagram retouched and electrified with
the mantra aa.m hrii.m etc. Then is the worship to be performed with the
mandatory articles. Recitation of the hymns completes the worship.
thirty fourth Chapter
In this the reader finds the details given concerning the worship of Devi as
executed by the follower of Kulachara. Among many different things, he has to
observe that he does not hold fasts, doesn't see a unadorned woman or one with
seen breasts, that he avoids something painful to girls, that he eats modestly
so as to maintain wholesome, that when sacrificing an animal he gets it beheaded
by someone else while reciting the mantra udbudyasva etc. He's additional
directed not to be too much given to looking, nor to indulge within the playing
but to strictly watch the conduct of women at home. He alone is to utilize the
liquor who isn't adversely affected by it but who then again is uniform in
remedy to all beings, is equally affected by honour or dishonour, by good friend
or foe, by stone or gold and who speaks smilingly and with regular eyes. One of
the best sign of success in worship is afforded by detachment, thirst for
release, renunciation, management over all the pieces, the practising of the
eight-limbed Yoga, avoidance of enjoyment, mercy in direction of all beings,
acquisition of omniscience etc.
thirty fifth Chapter
The worship of Devi by the medium of a girl varieties the topic-matter of this
chapter. This is strictly to be done in privateness and at night. In laying
stress on the use of the required material for this sort of worship instances
are quoted of Vishnu, Indra, Pushpadanta, Dattatreya and Balarama. Varied powers
are stated to be obtainable from this worship. But the worshipper is to do each
perform with the help of his wife.
thirty sixth Chapter
In this chapter the follower of Kulachara is instructed to have his spouse
initiated like himself by his personal teacher who's to treat her as his own
daughter. The Kula worship is to be celebrated on the 8th and 14th day of each
half of the month by means of a diagram drawn on an earthen pot with red lead.
The diagram is to include a hexagon inside a lotus. The image of Devi is to be
drawn with the same materials in the middle of the hexagon. The title of the
person to be hypnotized is to occupy the cheeks of the image. The mantra of Devi
ai.m klii.m sauH comes before and after. The Kamabija, i.e. klii.m, ought to be
prominent within the different components of the image. The muttering of the
Vasantasundari mantra klii.m hrii.m ai.m niilasubhage hili hili vicche svaahaa
comes after this. Then he has to impress the image with the spiritual power and
after having completed the same perform the precise worship. The religious
counterpart of the above is also detailed in this. The practitioner has to put
himself in a good seat in a pure solitary place with the nervous system fully
purified. He has to purify the latter with the Pranayamic workouts and be within
the Sundari-mudra in which eyes are mounted on the nostril-tip or the inside
soul, or the middle of the eyebrows and the teeth, lips and tongue are to be
closed with the serpent drive drawn up from the Muladhara. He has to melt the
nectar in the thousand-petalled lotus in the head and with the nectar shower so
obtained he is to worship Devi within the heart-lotus. Invocation of Devi is to
be performed by way of inhalation and retention of the breath. The identical
nectar is to be supplied for the washing of the toes, Arghya and sipping.
Thirtysix component rules of the world are to serve the purpose of perfume. The
flowers to be offered are non-violence, abstention from theft, commiseration,
forgetfulness, sense-management, presence of thoughts, absence of envy, hatred
and attachment, and truthfulness. Air serves the purpose of incense, mild of
lamp, Sun of mirrer, Moon of umbrella, happiness of ornaments, sky of chamara
and coronary heart-throbbing of bell. The nectar above referred to is the drink
however not the liquor. By the Sundari or the matchless magnificence is supposed
the delicate flame which occupies the central place of the Nada which finally is
the essence of the fire, the air, the sky, the water and the earth. The
practitioner of the worship has to merge the products of the five completely
different parts in the elements themselves, lights in the gentle and the mind in
the Brahman. In the pit of Kundalini he's to enkindle the religious hearth and
make into it the providing of all wishes, whether definite or indefinite, merit
and demerit, with the incantation given in the e book at pages 320-321.
thirty seventh Chapter
This chapter relates how the issues which have heen rejected by the followers of
the Vedas can be utilized by a Tantrik worshipper in a particular method so as
to gain success in worship. It's stated that there's completely nothing pure and
nothing impure. It is the approach of using it that causes its purity or
impurity. What is de facto wanted is the fixing of thoughts on the Brahman. It's
variously described as Prakriti by Samkhyas, as Avidya by the Vedantins, as
Mahavidya by Shaivas and as Mahamaya by Tantriks. Brahma, Vishnu and Maheshvara
adore Mahamaya. Brahma by worshipping her obtained Savitri representative of the
will-power as his consort and Vishnu Lakshmi representing the cognitive power.
She is alleged to have two kinds gross and subtle. The gross type is seen in
females and the refined in the Kundalini. It's therefore, commanded that the
females should not be subjected to any cold treatment comparable to beating etc.
Worship of the delicate type is carried out via the Kundalini Yoga.
thirty eighth Chapter
On this Shiva says that the Devi feels satisfied not so much with the
psychological worship as with the physical. In accounting for the same it is
mentioned how she was as soon as praised by Brahma and how she being happy
conferred on the Trinity, Brahma, Vishnu and Shiva, their respective powers --
creation, sustenance and destruction and the way she was born first as Sati
after which as Parvati and the way she advised Shiva to marry her as a Vira and
how he praised her expressing that each one his eight forms were actually her
own manifestations and on the finish how she appeared earlier than Shiva within
the form of the Universe.
The reader is here to see for himself how a lot the Tantra has borrowed from the
Durga-saptashati and the Bhagvadgita.
thirty ninth Chapter
This chapter sets forth that spirit and matter are the 2 eternal principles. The
previous is represented by the male sex and the latter by the female. The
latter, due to this fact, is endowed with the Gunas (qualities). From this
view-point the query of purity and impurity attaching to the things of the world
is said to be typical for taking it without any consideration that the world
consists of the 5 elements, we have now to see how the identical earth can be
considered to provide rise to the cast distinction equivalent to, Brahmin etc,
or to the distinction both as divine or as human etc. He is held to be a Brahmin
who feels actually that the soul is completely different from the physique and
is one with the Brahman as Supreme Bliss.
The Vedantic description of the Brahman and of the bodies of the soul, gross,
delicate and causal is put in the mouth of the Devi.
40th Chapter
On this Shiva and Parvati change positions. Shiva turns into the questioner and
Parvati the replier. The latter states how the world consists of the two
elements Shiva and Shakti and how their simultaneous existence is essential and
the way she is to be worshipped by incantation, picture etc. When bodily worship
is to be conducted the Linga is advised to be worshipped alongside. The way in
which of worship associated with the Kulachara is absolutely detailed in the
direction of the end.
41st Chapter
In the above clarification of the Anuttara or the Transcendental Self comes
first. It is defined as the unification between Sat and Chit, Prakasha and
Vimarsha, Shiva and Shakti (being and realizing). The Bija of the Devi given
here points to the identical thing so far as its connotation is concerned. All
the incantations are said to lead when practised to the identical stage in the
long term, although at first they might be helpful to the practitioner 's method
to Shiva or the Devi. The practitioner has to remember that the objective world
is in nature one with the subjective. The Transcendental Self manifests itself
trebly, first as Bindu, then as Nada and lastly as Bija. The Shaivistic doctrine
concerning the cosmic evolution and that of the Sanskrit alphabet is described
in elucidation of the Anuttara a lot in the identical means as Abhinava Gupta
and Kshemaraja have done.
The verse incessantly quoted by the writers on Shaivism comes on the end and
means a person soul out on gaining oneness with the supreme reality as supreme
bliss energises to merge the objectivity in the subjectivity.
42nd Chapter
This closes the ebook and deals with the outline of the physiological and
spiritual phenomena as identified to the specialists in the Tantrika lore. It is
given within the type of question and replies. Devi asks the following
questions:
1. Whence does the speech originate and whereby does it disappear? 2. Who feels
appetite and thirst and who sleeps and wakes up? 3. Who sins and is sure and who
emancipated? 4. How is the etheric aspect of the soul to be accounted for in the
physique? 5. How does the soul assume the bodily body? 6. Who's the soul? 7. How
does the soul see? 8. How does it grow to be Sakala (bound) and the way Nishkala
(released)? 9. How does it get sustenance and what accounts for its bodily look
and · disappearance?
Shiva replies:
1. Speech comes from and merges in the mind by the instrumentality of Avyakkta
and the vital breath. 2. Vital breath feels need for foods and drinks and bodily
hearth enjoys them. Wind (Important breath) causes sleep and waking. 3. Mind is
chargeable for sins and bondage. When the soul being under control ceases to
operate, it becames free. 4. The soul has three sides, aerial, astral and
etheric as respiration, digesting and speaking. 5. The soul seems within the
bodily form below the influence of matter as Sattva, Rajas and Tamas and it's
centered in the tip of the nose and heart. It lives as embodied so long as the
guts and the pinnacle continue to function. 6. The supreme actuality is the
soul. 7. It sees through the body. 8. It turns into Sakala when It comes
underneath the influence of Prakriti and Nishkala when it realizes its unity
with the Trancendental Self. 9. It will get sustenance by means of its actions
and seems and disappears by the presence or in any other case of limitations
caused by action. It rises and falls like a ball within the scale of life.
In explaining the above replies Shiva makes a reference to the doctrine of the
Upanishads as revealed to Sanatkumara the son of Vishnu.
